The Whole Armor of God, Exegesis · Treatise

The Whole Armor of God · Exegesis · Treatise

p. 565A TREATISE OF THE SINNE AGAINST THE HOLY GHOST.

§. 1. Of the occaſion that Chriſt tooke, to declare the ſinne against the holy Ghost.

THE Sinne againſt the holy Ghost, is moſt plainly and fully laid downe by Chriſt in his Recrimination, and iuſt cenſure of the Scribes and Phariſies, who malitiouſly ſlandred and blaſphemed the cleare euidence which he gaue of his Diuine power in diſpoſſeſſing a Diuell, that made the party whom he poſſeſſed both blinde and dumbe.Matth. 12. 22.Matt 12:22

Their blaſphemous ſlander was, that Chriſt cast not out diuels but by Beelzebub, the prince of Diuels.Verſ. 24.

This ſlander doth Chriſt firſt remooue, by ſhewing that it was neither probable, nor poſsible, that by Satan ſhould Satan be caſt out.

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

Not in the thing it ſelfe, Verſ. 26.becauſe then ſhould Satan bee diuided againſt himſelfe: which is no way likely, for ſo ſhould he procure his owne ruine: as is proued by an induction of three particulars, one of a Kingdome, Verſ. 25.another of a Citie, the third of an Houſe, neither of which if it be diuided againſt it ſelfe can ſtand: ſo nor Satan.

p. 566Now what probabilitie is there, that Satan an old, politique, experienced Prince, as deſirous as any other, to maintaine his owne Power and Dominion, ſhould wittingly ſeeke his owne ruine and ouerthrow.

Nor in their owne opinion was that which they ſaid of Chriſt probable; Verſ. 27:becauſe they otherwiſe thought of other men that caſt out diuels. Their owne children (men bred and brought vp among themſelues) that caſt out diuels, as Chriſt did, were not by them thought to caſt out diuels by the power of Satan, but by the finger of God. Is it then likely, that in their conſciences they thought that which they vttered with their tongues, that Chriſt cast out Diuels by the Prince of Diuels?

That it was not poſsible, that by Satan, Satan ſhould be caſt out,Verſ. 29. Chriſt proueth by that ſuperiour power which he caſteth one our, muſt hauehave ouer him that is caſt out: he muſt bee able firſt to binde him, and then to ſpoile his houſe. But Satan hath not a ſuperiour power ouer himſelfe: It is impoſſible that Satan ſhould be ſtronger then Satan.

Thus our Lord Chriſt hauing cleane quenched the fire of that blaſphemous ſlander (for a ſlander caſt on him that is innocent, is as a fire-brand put into water) and by his iuſt apologie ſtopped their blacke mouthes, ſo as they had not to oppoſe againſt that he ſaid, he ſetteth forth the high pitch of their impietie, which proceeded to plaine blaſphemie againſt the holy Ghost: and from thence taketh occaſion to declare the vile nature, and fearefull iſſue of that ſinne.

Two Euangeliſts record the Summe of that which Chriſt deliuered, concerning the ſinne againſt the holy Ghoſt, I will therefore ſet downe the text out of them both.

p. 567Matth. 12. 31, 32.

Wherefore I ſay vntounto you, All maner of ſin and blaſphemy ſhalbe forgiuen vntounto men: but the blaſphemy againſt the holy Ghoſt, ſhall not be forgiuen vntounto men.

And whoſoeuer ſpeaketh a word againſt the Son of man, it ſhall be forgiuen him: but whoſoeuer ſpeaketh againſt the holy Ghoſt, it ſhall not be forgiuē him, neither in this world, nor in the world to come.

Mark. 3. 28, 29.

Verily I ſay vntounto you, All ſinnes ſhall be forgiuen vntounto the ſonnes of men, and blaſphemies, wherewith ſoeuer they ſhall blaſpheme.

But hee that ſhall blaſpheme againſt the Holy Ghoſt, hath neuer forgiueneſſe, but is in danger of eternall damnation.

§. 2. Of the inference of Chriſts cenſure vponupon their ſlander.

THE forenamed Recrimination, and cenſure which Chriſt gaue of the Scribes and Pariſies, is in theſe words; very ſharpe indeed it is, but moſt iuſt. The reaſon thereof is intimated by Saint Matthew, in the particle of inference ſet downe in the firſt place (Wherefore) and expreſſed by Saint Marke, foreign.in the reaſon which hee layeth downe in the laſt place (becauſe they ſaid he had an vncleane ſpirit.) Very brazen-faced and impudent they were, that durſt openly vtter ſuch a vile ſlander againſt all probabilitie and poſsibilitie, yea againſt their own iudgement and opinion, and therefore Chriſt thought it not meete to ſpare them any whit at all. Whence learne, that

As ſinners wax bold and impudent in ſinne, Doct. 1. The ſinnes of impudent ſinners are to be plainly diſcouered.ſo is the hainouſueſſe and fearefull iſſue of their ſinne to be diſcouered. aaIſa. 58. 1.Isa 58:1Cry aloud (ſaith the Lord to his Prophet) ſpare not: ſhew my people their tranſgreſsion, and the houſe of Iaakob their ſinnes. p. 568bbTitus 1. 13.Titus 1:13Rebuke them ſharpely, ſaith alſo Saint Paul to Titus. They who are acquainted with the hiſtories of the Prophets, of Chriſt, and of his Apoſtles, cannot be ignorant of their holy zeale, in laying open the fearefull eſtate of notorious ſinners, euen to their very faces.

Thus,Reaſons. 1 This may be a meanes to reclaime them. if they be not paſt all recouery, they may bee brought to ſome compunction and remorſe,ccAct. 2. 37.Acts 2:37 as the Iews were vponupon Peters laying forth the hainouſneſſe of their ſin in crucifying the Lord Ieſus. This reaſon doth Saint Paul alledge, where he aduiſeth Titus to reproue the Cretians ſharpely;Tit. 1. 13.Titus 1:13 for he addeth this clauſe, that they may bee ſound in the faith.

If thoſe ſinners themſelues,2 Others may bee warned thereby to take heed of the like ſins. whoſe eſtate is ſo laide forth, be obſtinate, and will not thereby be any whit moued, nor brought to remorſe, but rather wax more impudent (as theſe Scribes and Phariſies, like the Iewes their fore-fathers,Ier. 44. 16.Jer 44:16 who ſaid to Ieremiah, As for the word which thou haſt ſpoken to vsus in the name of the Lord, we will not harken vntounto thee: and of whom the Lord ſaid to Ezechiel, The houſe of Iſrael will not hearken vntounto thee, Ezec. 3. 7.Ezek 3:7for they wil not harken vntounto me: for all the houſe of Iſrael are impudent and hardhearted) yet may others be kept from going on in their courſe, and from growing to their degree of impudency, as is noted of ſome in Malachies time,Malac. 3. 16.Mal 3:16 who obſeruing the ſtoutneſſe of their fellowes againſt the Lord, feared the Lord.

If none at all be wrought vponupon by the knowledge of their ſinne,3 They are made more inexcuſable: and God more iuſtified then are they made the more inexcuſable: and Gods ſeuere proceeding againſt them is the more iuſtified. Thus much Daniel declareth in his confeſſion vntounto God,Dan. 9. 5.Dan 9:5 where firſt he ſaith, We hauehave ſinned and committed iniquitie, and hauehave done wickedly, &c. then he addeth, neither hauehave we hearkened vntounto thy ſeruants the Prophets: Verſ. 6.whereby p. 569he implieth that the Prophets declared their ſinnes, and denounced Gods iudgements againſt them: and thereupon he inferreth,Verſ. 7. O Lord, Righteouſneſſe belongeth vntounto thee, but vntounto vsus confuſion of faces.

Vſe VponUpon theſe and other like proofes and reaſons Miniſters muſt learne, as they ſee iuſt occaſion, to put in practiſe the forenamed Doctrine, and by their holy zeale in laying forth ſinne, and the iſſue thereof, to ſhew their deſire of reclaiming ſinners, of ſtaying the infection and contagion of ſinne, and of iuſtifying Gods proceeding againſt ſinners.

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

TO paſſe from the Occaſion and Inference of Chriſts cenſure, note further the

Manner

Matter

thereof.

Chriſts manner of ſetting it forth, is with great ardency and authority, noted in the Preface prefixed before his cenſure (Verily Iſay vntounto you.) The particle of aſſeueration (Verily) declareth his ardencie: his auerring of it in his owne name (I ſay) ſheweth his authoritie.

The matter of Chriſts cenſure is

1 Generally propounded.

2 Particularly applied.

In the general propoſition is noted

1 The Nature.

2 The Iſſue.

of the ſinne cenſured.

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

The Iſſue of it is, that it ſhall neuer be forgiuen.

Both theſe are amplified by comparing them with the Nature and Iſſue of other ſinnes.

Other ſinnes are committed againſt the Sonne of Man. This againſt the Holy Ghoſt.

p. 570Other ſinnes ſhall be forgiuen.

This ſhall neuer be forgiuen.

In this compariſon is ſet forth a liuely repreſentation of Gods Mercy and Iuſtice.

Of his Mercy in forgiuing eueryevery ſinne committed againſt the Sonne of Man.

Of his Iuſtice, in vouchſafing no pardon to the ſinne againſt the Holy Ghoſt.

§. 4. Of the truth and weight of the points heere deliuered.

THe firſt point to be noted is Chriſts Preface: whereby he ſheweth, that what he deliuereth concerning this point, is both a certaine and infallible truth: and alſo a point of weight and moment. Chriſt auerreth it vponupon his authoritie and credit. I ſay (ſaith he) I that am a faithfull and true witneſſe, I who cannot lye, I who am the very truth, I ſay. So as, of what authoritie our Lord, the eternall Son of God is, this which he hath here deliuered is alſo, namely, true,Mar. 13. 31.Mark 13:31 certaine, infallible, vnchangeable, Heauen and earth ſhall paſſe away, but his word ſhall not paſſe away. With this authority doth Chriſt**Mat. 5. 22, 28, 32, 34, 39, 44.Matt 5:22Matt 5:28Matt 5:32Matt 5:34Matt 5:39Matt 5:44 oft ratifie and confirme that expoſition which he gaue of the Morall Law: and oppoſeth it to the light credit of the ancient Doctors of the Iewes, ſaying, You hauehave heard it ſaid of old, &c. But I ſay vntounto you, &c. ſo as his authoritie is more then any others can be, for Chriſt is the onelyonly true Doctor of the Church: as he himſelfe teſtifieth of himſelfe,Math. 23. 8.Matt 23:8 ſaying, One is your Doctor, euen Chriſt. He hath power in his own name, by his own authoritie to deliuer any thing to his Church: which power is intimated vnderunder this imperial phraſe (I ſay.) And herein his manner of teaching is different from all others. For the vſuall phraſes of the Prophets were,Iſa. 56. 1.Isa 56:1 Thus ſaith p. 571the Lord: Ier. 2. 1, 4. Mal. 1. 1.Jer 2:1Jer 2:4Mal 1:1The word of the Lord: The burden of the word of the Lord: with the like. To make doubt of any thing which Chriſt ſaith, is to call his authority into queſtion. If therefore the word ſpoken by the Prophets was ſtedfaſt, how much more ſtedfaſt is the Word ſpoken by the Lord himſelfe, Chriſt Ieſus?

The particle ſet by Saint Marke before the clauſe of Chriſts authoritie, is in the Greeke Amen, and in the Hebrew ſignifieth Truth, and ſo not vnfitly tranſlated Verily. It is a note of an earneſt and vehement aſſeueration. Hereby then we are giuen to vnderſtand, that the truth heere deliuered is a weightie truth: not lightly to be regarded, and ſleightly paſſed ouer. For hee which gaue this commandement (Let your communication be yea, Mat. 5. 37.Matt 5:37yea, nay, nay) would neuer hauehave added this vehement aſſeueration, if there had not been need thereof.

The reaſon why Chriſt firſt vſed this Preface, was to moue them who heard it, to giuegive the greater credence, and the more diligent heed to that which hee deliuered, leſt at any time they ſhould let it ſlip. And it is thus recorded by the Euangeliſts, that wee which reade it, or heare, ſhould know that the points heere deliuered are worthy our due and ſerious meditation: points needfull to be taught and learned.

§. 5. Of Gods mercy in forgiuing ſinne.

CHriſt hauing raiſed vp the attention of his hearers, by the forenamed Preface, in the next place he mollifieth the ſeuerity of Gods iuſtice againſt the blaſphemy of the Holy Ghoſt, by declaring the riches of his mercy, in reſpect of all other ſinnes, in theſe words, All ſinnes ſhall be forgiuen vntounto the ſonnes of men, and blaſphemies wherewith ſoeuer they blaſpheme. And whoſoeuer ſpeaketh againſt the Sonne of Man, it ſhall be forgiuen him.

p. 572The merciemercy of God heere propounded, conſiſteth in the forgiueneſſe of ſinne: the greateſt euidence of mercy that could be giuen.

It is further amplified:

1 By the kinds of ſinne ſet downe both generally (all ſinnes, all manner of ſinne) and particularly (Blaſphemie).

2 By the perſons that commit ſinne (ſonnes of men) and among them (whoſoeuer).

3 By the perſon againſt whom the ſinne is committed (the Sonne of Man)

The firſt and generall point here to bee noted,Doctr. Sinne may be forgiuen. Mat. 1. 21.Matt 1:21 is that Sinne may bee forgiuen. A point well knowne to all that know the end of Chriſts comming, (which was, to ſaue ſinners) and the true ſcope and intent of the Goſpell, 1. Tim. 1. 15.1 Tim 1:15which was to mitigate the rigor of the Law, that ſaith, Curſed is eueryevery one that continueth not in all things which are written in the booke of the Law to doe them. Gal. 3. 10.Gal 3:10All the Sacrifices vnderunder the Law prefigured the truth of this Doctrine: and the many promiſes of the Word both in the old and new Teſtament, together with the manifold performances thereof to poore ſinners, doe abundantly confirme the ſame.

The true proper reaſons hereof are,Reaſons. Ezek. 33. 11.Ezek 33:11 the mercy of God (who deſireth not the death of ſinners) and the Sacrifice of Chriſt, whereby the Iuſtice of God is ſatisfied: in which reſpect Chriſt is ſaid to put away ſinne by the ſacrifice of himſelfe. Heb. 9. 26.Heb 9:26So as there is nothing in the ſinner to moue God to paſſe by his ſinnes, but onelyonly the ſweete concurrence of mercy and iuſtice in God.

Admirable is the comfort which hence ariſeth to poore ſinners.Vſe. Conſolatio to ſinners. Sinne makes the creature to be moſt wretched and curſed. By reaſon thereof hee is odious in the pure eyes of God: yea he is lyable to the infinit wrath of God, and to all the fearefull fruits thereof, which are all the p. 573iudgements and plagues which can be inflicted on bodie or ſoule in this world, and a curſed death at the departure out of this world, and eternall torment and torture in the world to come. Now then what comfort can be miniſtred to ſuch a creature ſo long as he lieth vnderunder ſinne? The very thought of the nature and iſſue of ſinne is like that hand writing which appeared to Belſhazzer, Dan. 5. 6.Dan 5:6and changed his countenace, and troubled him, ſo as the ioynts of his loynes were looſed, and his knees ſmote one againſt another. But what comfort and ioy will it bring to the conſcience of ſuch a ſinner, to heare the voice of Chriſt ſay vntounto him (as to the poore palſie man which was brought before him) Son be of good comfort, Matth. 9. 2.Matt 9:2thy ſinnes are forgiue thee? Loe Chriſt hath here indefinitly, without reſpect vntounto any particular perſon, ſaid, that Sinne ſhall be forgiuen.

Let our care therefore be to ſeeke for pardon:Vſe. 2. Inſtruction. Seeke for pardon. and not deſpaire, and ſinke downe vnderunder the burden of ſinne. The pardon is purchaſed and granted; let not vsus reiect it, or neglect it.1. Iohn 1. 9.1 John 1:9 If we acknowledge our ſinnes, he is faithfull and iuſt to forgiue vsus our ſinnes, and to clenſe vsus from all vnrighteouſneſſe.

Behold heere a ſure ground of repentance,Vſe. 3. Admonition. Turne from ſinne. and a ſtrong motiue to ſtirre vsus vp to forſake our ſinnes. If there were no hope of pardon, what incouragement could the ſinner hauehave to turne from his ſinnes? for his heart would thus reaſon, Indeed I am a weefull wretch through ſinne: but what will it now boote me to leaue my ſinne? my iudgement is paſt: there is no recalling of it: there remaines no pardon. But aſſurance of pardon makes him to alter the caſe, and thus to reaſon, Though I hauehave heretofore beene ſo wretched, as by ſinne to implunge my ſelfe into endleſſe miſerie, yet I heare that there is pardon for ſinners: ſurely I will no more continue in this wofull eſtate, I will ſeeke pardon for ſin paſt, and be watchfull p. 574againſt ſinne for the time to come. Were there no hope of pardon of ſinne, man would no more care to turne from ſinne, then the Diuell doth. This point therefore of the remiſſion of ſinne, muſt be vrged as a meanes and motiue to draw men from their ſinnes, and to worke in them true and ſound repentance. That repentance which ariſeth from faith in the pardon of ſin, and is performed in way of gratefulneſſe vntounto God for his great merciemercy in pardoning our ſinnes, is the moſt kindly wrought, and will proue the trueſt, and beſt repentance.

§. 6. Of the extent of Gods mercy in pardoning all ſins.

SO farre reacheth the goodneſſe of God in forgiuing ſinne, as there is no ſinne (except that onelyonly which is heere excepted, The ſinne againſt the Holy Ghoſt) but commeth within the Compaſſe thereof. All ſinnes (as Saint Marke hath recorded Chriſts ſpeech) All manner of ſinne, (as S. Matthew hath recorded it) ſhall be forgiuen: not as if in the iſſue and euent, eueryevery ſin ſhould indeed be pardoned (for then few men ſhould be condemned, which is contrary to the curret of the Scripture, that ſaith, Few ſhall be ſaued) but becauſe eueryevery ſinne is pardonable. Mat. 7. 14.Matt 7:14The point then heere to be noted, is that (except before excepted) No ſinne in the nature thereof is irremiſsible: originall corruption, and actuall tranſgreſſions: whether few or many: light or hainous: new bred, or old and inueterate: only once, or oft committed; on ignorance or againſt knowledge: voluntarily or by force: of infirmitie or preſumption: againſt God or man; without a mans bodie, or againſt his owne body: in ſecret or openly: by omitting or ſleightly performing that which is good: all may be pardoned. For a particular proofe hereof, take the example of Manaſſeh, who (I thinke) went the furtheſt in p. 575ſinne that euer any did ſince Adams time, and receiued pardon. Of his originall corruption no queſtion can be made: that his actuall tranſgreſſions were many, & thoſe moſt hainous bloody, crying ſinnes, committed not on ignorance only,2. Chro. 33. 1, &c.2 Chr 33:1 but againſt knowledge, voluntarily, preſumptuouſly, againſt God and man, the hiſtory recorded of him apparantly ſheweth:Verſ 13. and yet were they all pardoned.

The reaſon hereof may not be ſought in the party that ſinneth,Reaſon. or in the nature of ſinne (for eueryevery ſin is mortall, and deſerueth eternall condemnation).Rom. 6. 23.Rom 6:23 In either of thoſe no reaſon at all can be found out: But onelyonly in the extent of Gods mercy, and in the all-ſufficiencie of Chriſts ſacrifice. For the mercy of God is greater, not onelyonly then any one, but then all ſinnes whatſoeuer: and the ſacrifice of Chriſt is a ſufficient price of redemption for all:1. Iohn 1. 7.1 John 1:7 His blood clenſeth from all ſinne. As Gods mercy and Chriſts ſacrifice are the cauſe of pardoning any one ſinne: ſo the riches of Gods mercy, and the infinite value of Chriſts Sacrifice, are the cauſe of pardoning all ſinnes.

Obiect. Why then is not the ſinne againſt the Holy Ghoſt pardonable?

Anſw. Not becauſe it is greater then Gods mercy, or aboue the price of Chriſts oblation, but becauſe of Gods reuealed determination againſt it, as we ſhall**§. 27. hereafter more diſtinctly heare.

Vſe 1 From this extent of Gods merciemercy we may well inferre, that mans deſtruction is of himſelfe: Oſe. 13. 9.Hos 13:9either becauſe he malitiouſly deſpiteth the Spirit of Grace, or wilfully reiecteth the offer of pardon. In the order of redemption God hath made mans ſinne pardonable, but man by his impenitencie makes it not to be pardoned.

Vſe 2 From the forenamed Doctrine we may take courage to p. 576flye to the Throne of grace for pardon, how many ſoeuer, or how great ſoeuer our ſinnes hauehave beene. Note the gracious inuitation of the Lord by his Prophet, ſaying, Come now and let vsus reaſon together: Iſai. 1. 18.Isa 1:18though your ſinnes be as ſcarlet, they ſhall be as white as ſnow, though they be red like crimſon, they ſhall be as wooll. Whenſoeuer the Diuell ſeeketh to bring vsus to deſpaire, either by the multitude or by the hainouſneſſe of our ſinnes, let vsus in faith plead this before God, All ſinnes ſhall be forgiuen: and thereupon apply to our ſoules the blood of Chriſt, which clenſeth from all ſinne: and be moued thereby to turne from all.

§. 7. Of Blaſphemie, how hainous a ſinne it is.

THe particular ſinne, whereby the forenamed merciemercy of God in forgiuing ſinne, is exemplied, is Blaſphemy. For in Saint Matthew, Blaſphemy is expreſly added to all manner of ſinne that ſhall be forgiuen: and in Saint Marke it is ſaid, that All blaſphemies wherewith ſoeuer men ſhal blaſpheme, ſhall be forgiuen. Whence are offered two Doctrines to our conſideration.

1 Blaſphemie is a moſt hainous ſinne.

2 Blaſphemie may be forgiuen.

The former Doctrine is implied by the particular mention of it in this place. For in that Chriſt giueth this as an inſtance and euidence of Gods rich mercy, in forgiuing al manner of ſinne, becauſe he forgiueth Blaſphemie, hee giueth vsus thereby to vnderſtand, that Blaſphemie is one of the moſt notorious ſinnes, a ſinne which is moſt hardly forgiuen, which yet notwithſtanding being forgiuen, wee may well hope that other ſinnes may be forgiuen.

The truth of this Doctrine will yet more clearely appeare if we conſider the nature of Blaſphemie.

Blaſphemie (according to the notation of the GreekeWhat blaſphemie is. p. 577word) fignifieth**foreign. to hurt ones fame, or credit: yea in Hebrew alſo a blaſphemer of God is ſaid**foreign transfigere no men Jehouae. to ſtrike thorow the name of Iehouah.

In former ancient times this world,Leu. 24. 16.Lev 24:16 Blaſphemie, hath bin vſed to ſet forth the diſhonor and diſgrace that is done to mans name and credit, in which ſence it is alſo ſometimes vſed in the new Teſtament: as where Saint Paul ſaith of himſelfe, and other Miniſters of the Goſpell, Being defamed, foreign. 1. Cor. 4. 13. foreign.1 Cor 4:13(or (word for word to tranſlate it) being blaſphemed) we pray: and where Saint Iude ſaith of the wicked in his time, They ſpeake euill of (or they blaſpheme) dignities: Yet now long vſe in Gods Church hath appropriated the word Blaſphemie to an high diſhonour done to the great name of God: and that both in regard of the Matter, and alſo of the Manner, whereby Gods name is diſhonoured.

In regard of the matter of Blaſphemie, God is blaſphemed two wayes: either Priuatiuely, by taking away from God that which is due vntounto him, and wherein his honor conſiſteth: or Poſitiuely, by attributing that vntounto him, which is vnbeſeeming his Maieſtie, and diſhonorable to his great name.

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

1 Simply, when that which properly belongeth vntounto him is denied him. Thus becauſe the King of Aſhur denied that God was able to ſaue Ieruſalem, and to deliuer it out of his hands,2. Chro. 32. 17.2 Chr 32:17 hee is ſaid to blaſpheme the Lord God of Iſrael.

2 By conſequence, when that which is proper to the Creator, is attributed to the creature: thus the Scribes and Phariſies imagining Chriſt to bee a meere creature,Mat. 9. 3.Matt 9:3 and not thinking that he was God, becauſe he tooke vponupon him to forgiue ſinnes (which is a power proper onelyonly vntounto God) accuſed him of Blaſphemie: and againe, the p. 578Iewes went about to ſtone him for Blaſphemie, becauſe (as they alledge) he being a man, Ioh. 10. 33.John 10:33made himſelfe God. Though their cenſure of Chriſt were moſt falſe and ſlanderous, yet thereby they plainly ſhew what was accounted blaſphemie. But to make this point more cleare, the Holy Ghoſt expreſly ſaith of the Iſraelites in the wilderneſſe, that they committed great blaſphemies, Neh. 9. 18.Neh 9:18becauſe they ſaid of the molten Calfe which they ſet vp, This is thy God which brought thee vp out of the Land of Aegypt, whereby they attribute to the Calfe, a creature of their owne making, that which God the Creator of all things did.

The other kind of blaſphemie, in attributing ſuch things to God which are vnbeſeeming his Excellencie, is noted in thoſe Iſraelites that cauſed their ſonnes to paſſe thorow the fire, making God thereby like vntounto the Diuell, to delight in mans blood: a thing moſt diſhonorable to the Diuine Maieſtie. The Lord hauing relation to that Heatheniſh and barbarous fact of the Iſraelites, ſaith to their children,Ezek. 20. 27.Ezek 20:27 In this hauehave your Fathers blaſphemed me. Thus it is noted of thoſe on whom the Viall of Gods wrath was powred out,Reu. 16. 11.Rev 16:11 that they blaſphemed the God of heauen for their paines: their blaſpemie, without queſtion, was that they impeached God of iniuſtice, vnmercifulnes, cruelty and ſuch like things, much vnbeſeeming his glorious name.

In regard of the manner of blaſphemie, when any thing is ſpoken of God, or to God ignominiouſly, reproachfully, diſgracefully, contemptuouſly, or the like. Gods name is blaſphemed thereby:Exod. 5. 2.Exod 5:2 as when Pharaoh ſaid, Who is the Lord that I ſhould heare his voice, &c. And when Iehoram, King of Iſrael ſaid,2. King. 6. 33.2 Kgs 6:33 Behold this euil is of the Lord, what ſhould I waite for the Lord any longer? And when Nebuchadnezzar ſaid,Dan. 3. 15.Dan 3:15 Who is that God that ſhall deliuer you out of my hands? And when the wicked in Iobs time ſaid,Iob 21. 15.Job 21:15 What is the Almightie, p. 579that we ſhould ſerue him? and what profit ſhould wee hauehave, if we pray vntounto him?

By the ſeuerall wayes wherein men blaſpheme God, wee may obſerue that this ſin of blaſphemie is directly derogatory to the honor of Gods name, which ought not to be taken in vaine, but rather had in all high account, and therefore a moſt hainous ſinne. Which doth further appeare by that feare which the Iewes had of naming it. Blaſphemie ſeemed ſo horrible a thing to them, that when a man was to be openly accuſed thereof, they did not ſay in their publike accuſation, ſuch an one blaſphemed, but ironically ſuch an one bleſſed God; vnderunder the name of that vertue compriſing the contrary vice. In imitation hereof, Iezabel, when ſhee would hauehave Naboth put to death, thus frameth the inditement againſt him,foreign 1. King. 21. 10.1 Kgs 21:10 Thou diddeſt bleſſe God: and accordingly the witneſſes gaue this euidence, Naboth did bleſſe God. foreign Verſ. 13.Both ſhee and they meant that hee blaſphemed God: and ſo was their meaning taken: for thereupon they put Naboth to death.

The capitall puniſhment which by Gods Law was to bee inflicted on blaſphemers, doth alſo declare the hainouſneſſe of the ſin: (the words of the Law are expreſſe, He that blaſphemeth the name of the Lord ſhalbe put to death).Leu. 24. 16.Lev 24:16 But much more that hainous cenſure which the Apoſtle denounceth againſt blaſphemers,1. Tim. 1. 20.1 Tim 1:20 ſaying, I hauehave deliuered them vntounto Satan, that they might learne not to blaſpheme. To this purpoſe ſaith the Canon,Blaſphemus ſecundum legem eſt decapitandus, ſecundum canonem anathematizandus Can. paenit. 3…. A blaſphemer according to the Law is to be beheaded, according to the Canon to be accurſed.

Laſtly, the practiſe of the Diuels and other damned in hell, which is, To blaſpheme the great God who caſt them in thither: directly contrary to the practiſe of the glorious Angels and bleſſed Saints in heauen, which is continually to ſing Hallelu-iaeh, praiſe and glory to God, ſheweth that blaſphemers p. 580remaining blaſphemers without repentance, are farre from hauing a part in the heauenly ſociety of Saints and Angels, and can expect nothing but to hauehave a part in the lake which burneth with fire and brimſtone.

Thus by the very nature of blaſphemie, as alſo by the temporall, ſpirituall, and eternall puniſhment of it (all expreſly noted in the Scripture) we ſee that it is a moſt haynous ſinne: ſo as Chriſt might well bring this as a pregnant proofe of the riches of Gods mercy in pardoning al manner of ſinne. For if blaſphemie be pardoned, what ſinne may not be pardoned?

By the hainouſneſſe of this ſin,Vſe 1. Reproofe of Papiſts blaſphemies. learne to iudge of that ſuppoſed Vicar of Chriſt, or rather plaine Antichriſt, the Pope of Rome, and his paraſites. If euer the name of Blaſphemie might be written on the fore-head of any, it may bee written on the fore-head of that Seuen-headed ſcarlet-coloured Beaſt, which hath opened her black-mouth to blaſpheme the God of heauen, and the Sauiour of the world, more then euer any Pagan. What a blaſphemous ſpeech was that of Iulius the third, to ſay, If God were angrie with ADAM for eating an apple, might not he be angrie with his Cooke for eating his Peacock? And at another time, when his Phyſitian kept away from him a diſh which he liked well, but was hurtfull to his health, he ſaid, Bring me my diſh in deſpite of God. The blaſphemie of Leo the tenth was more odious, becauſe it ſeemeth to be more ſerious, for when Bembo his Cardinall was ſpeaking of the glad tidings of the Goſpell, he anſwered, What profit doth that fable of Chriſt bring vsus? O intollerable blaſphemie! But not to inſiſt on particular ſpeeches of particular men, many of the Decrees made of their Popes are very blaſphemous, whereof take for a taſte theſe particulars.

The Pope of Rome is a God.In Decretal. Let no man dare ſay to the Pope p. 581What doſt thou. The Pope may diſpenſe againſt an Apoſtle. The Pope may change the nature of things. The Pope may make ſomething of nothing. The Pope may diſpenſe aboue Law. The Pope of iniuſtice may make inſtice.

Yea, many of their publike Prayers are alſo in the higheſt kinde blaſphemous againſt Chriſt, as where they pray to Chriſt to bring them to his Father through the interceſſion and merits of Peter, Paul, Thomas, Nicholas, Gregorie, and other whom they account Saints: and where they pray to the Virgin Mary to vſe her motherly authoritie ouer her Sonne, and to command him to doe this, and that.

The power of Abſolution which they giuegive not onelyonly to the Pope, but alſo to eueryevery Prieſt, is blaſphemous: for **§. 14. De Abſol. cap. 6. can. 9.by the Councell of Trent it is decreed, not to be a miniſteriall declaration, but a iudiciall act of forgiuing. The conceit of offering vp Chriſts glorified body by the hands of a Prieſt, is alſo blaſphemous: and ſo is the new Ieſuiticall inuention of mixing the milke of the Virgin Mary with the blood of Chriſt. Theſe and ſuch like blaſphemies cannot proceed but from the Impes of Antichriſt.

Blaſphemie being ſo hainous a ſinne,Vſe 2. Exhortation to Magiſtrates to puniſh blaſphemers. Magiſtrates, who are gods on earth, ought to vſe all the meanes they can to ſuppreſſe it: and therefore they ought both to make ſeuere laws againſt it, & alſo ſtrictly to look to the due execution of thoſe lawes: otherwiſe the vniuſt Iudges in Ahabs time,1. King. 21. 13.1 Kgs 21:13 who condemned innocent Naboth to death, for a meere pretence, and vniuſt accuſation of blaſphemie; and the Iewes who ſuppoſing that Chriſt blaſphemed,Iohn 10. 33.John 10:33 were ready to ſtone him, ſhal riſe vp in iudgement againſt them: much more ſhall that Heathen King condemne thē who made a decree,Dan. 3. 29.Dan 3:29 that whoſoeuer ſhould ſpeak any blaſphemy againſt God, ſhould be drawne in peeces, &c. p. 582Yea their practiſe in cenſuring and puniſhing thoſe who ſpeake euill of Dignities, and that ſeuerely (wherein they doe that which is iuſt and equall) ſhall condemne their remiſneſſe in ſuffering blaſphemies againſt the great and glorious name of God to goe vnpuniſhed.

And let eueryevery particular Chriſtian take heed,Vſe. 3. Admonition to take heed of blaſphemy. that the Diuell neuer preuaile ſo far ouer him, as to vſe his tongue as an inſtrument to blaſpheme God. For auoiding wherof, let vsus retaine a reuerend and high account of the great name of God in our hearts: and be afraid to conceiue an euill thought, which may tend to the diſhonor thereof: much more fearefull let vsus be of taking his name in our mouthes vainely, and of raſh ſwearing by his name. Common ſwearing by the name of God, wil ſoone bring vsus to plaine blaſphemie.

Yea,Vſe 4. Direction to giuegive no occaſion to others to blaſpheme. ſeeing blaſphemie is ſuch an high pitch of iniquity, let vsus giuegive no occaſion vntounto others to blaſpheme Gods name. They who call vponupon the true God, and yet depart not from iniquitie, who profeſſe the truth of the Goſpel, and yet turne the grace of God into wantonneſſe, who make ſhew of Religion, and yet deny the power thereof, who ſeuerely iudge others, and yet themſelues do the ſame things, cauſe the name of God to be blaſphemed among the enemies of pietie and ſinceritie. Reade for this purpoſe, Rom. 2. 17, 18. &c. whoſoeuer giuegive occaſion to the enemies of the Goſpell to blaſpheme God, the Author of the Goſpell, for their vnworthy walking therin, make themſelues acceſſary to this great and grieuous ſinne of blaſphemie: and accordingly ſhall bee iudged with the iudgement of blaſphemers.

p. 583§. 8. Of Gods mercy in forgiuing blaſphemy.

THough blaſphemy bee ſo heinous a ſinne as hath beene declared, yet Chriſt here expreſly ſaith, that Blaſphemy ſhall be forgiuen; ſo as from hence we may gather, that

Blaſphemers are not vtterly excluded from all hope of pardon.Doctr. A blaſphemer may be pardoned. Inſtance Saint Paul, who thus ſaith of himſelfe; I was a blaſphemer, but I obtained mercy.

Thus the Lord ſheweth that the ſaluation of man is as deare and tender vntounto him as his owne name:1 Tim. 1. 13. Reaſon.1 Tim 1:13 the piercing and ſtriking thorow of his own name doth not prouoke him to caſt the blaſphemer into hel, but his pitty rather moueth him to offer pardon, that ſo the blaſphemer beholding Gods goodneſſe ſtriuing with his wretchedneſſe, may be aſhamed of the fouleneſſe of ſinne, and brought to repentance for it.

HaueHave we not iuſt cauſe in this reſpect to wonder,Vſe 1 Admiration of Gods merciemercy. and ſay; O the depth of the riches of the mercy of God!

Hearken to this ô ye blaſphemers of the name of God,Vſe 2. Exhortation for blaſphemers to repent. though the great flying Booke of Gods curſe be gone forth againſt you, yet may it be called in againe. Note for this purpoſe what Saint Paul ſaith of Gods mercy to him, who had beene in former times a blaſphemer:Zac. 5. 2, 3. 1 Tim. 1. 16.1 Tim 1:16 For this cauſe I obtained mercy, that in me firſt Ieſus Chriſt might ſhew forth all long ſuffering for a patterne to them, which ſhould hereafter beleeue in him to life euerlaſting. Ceaſe therefore to blaſpheme any more. Lay hold of this Goſpell, this glad tidings of reconciliation, and be moued thereby to ſeeke how you may beſt honour his name, whom in former times you hauehave blaſphemed.

And let all of vsus herein ſhew our ſelues children of our Heauenly Father,Vſe 3. Imitation to bleſſe them that curſe vsus. in bearing with ſuch as hauehave ſought p. 584our diſgrace. This is an hard leſſon to learne: for man accounts his name more deare the his life, and had rather his head or heart ſhould be ſtricken thorow, then his name and honour. Hence is it that the leaſt reproach and diſgrace cauſeth the greateſt reuenge that can be thought of. But this humour ariſeth from corrupt nature. Chriſt commandeth to bleſſe them that curſe vsus: Mat. 5. 44.Matt 5:44which precept the Apoſtles put in practiſe; for of himſelfe, and of others ſaith Saint Paul, 1 Cor. 4. 13.1 Cor 4:13Being defamed, we intreat.

§. 9. Of the principall Obiect of Gods mercy, Man.

AS the riches of Gods mercy is in generall commended by forgiuing all manner of ſinne, euen blaſphemie; ſo in particular it is commended vntounto Man, by making him the peculiar obiect of this mercy of God: for to man doth Chriſt in ſpeciall appropriate it, ſaying; All manner of ſinne ſhall be forgiuen vntounto MEN, (as Saint Matthew records it) To the SONS OF MEN (as Saint Marke ſets it downe.) From whence we may gather, that

MAN is the moſt principall obiect of Gods mercy. This inſtance of forgiuing ſinne, goeth beyond all other that can be giuen to commend the mercy of God; eſpecially if we conſider what was done to effect this.

To diſcharge man of that debt whereunto hee ſtood bound through ſinne vntounto the iuſtice of God;What was done to obtaine forgiueneſſe for man. the Sonne of God muſt come downe from Heauen, and become a ſon of man, and in mans roome and ſteed he made ſinne, offering himſelfe vp a ſacrifice to ſatiſfie Gods iuſtice for mans ſinne. And that man might be made partaker of that which Chriſt did in this kind, Sonnes of men muſt be vnited to the Sonnne of God, by the Spirit of God; that as by the former vnion God and man became one perſon, ſo by this latter vnion, the ſonnes of men, and the Son of God, p. 585might make one body,1 Cor. 12. 12.1 Cor 12:12 which is, Chriſt.

No creature but Man doth partake of Gods mercy in this kinde: vnſenſible, and vnreaſonable creatures are not ſubiect to ſin, nor yet to the eternall puniſhment of ſinne, becauſe they hauehave no immortall ſoules. The good Angels neuer ſinned, and in that reſpect had no need to taſte of this kind of mercy: whereupon when an Angell brought the newes of Chriſts birth,Luke 2. 10.Luke 2:10 he ſaith in the ſecond perſon, To you, is borne a Sauiour: but when the Prophet a ſonne of man foretold thereof,Iſai. 9. 6.Isa 9:6 he ſaith in the firſt perſon, To vsus a child is borne, To vsus a Sonne is giuen. The euill Angels, that had as much need thereof as ſonnes of men,Iude v. 6. are reſerued in euerlaſting chaines vnderunder darkeneſſe, vntounto the iudgement of the great day. This mercy is not vouchſafed vntounto them, in regard whereof it is ſaid, that Chriſt tooke not on him the nature of Angels, Heb. 2. 16.Heb 2:16but he tooke on him the ſeede of Abraham. In this reſpect we may with an holy admiration cry out,Pſal. 8. 4.Ps 8:4 and ſay; What is man, that thou art mindfull of him? and the ſonne of man, that thou viſiteſt him?

The reaſon why God ſhould thus reſpect man aboue all other creatures, cannot be fetched out of man. Man hath 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:Gen. 2. 7.Gen 2:7 for he was made of the duſt, and in his ſubſtance much inferiour to the Angels; neither can there be any merit or deſert in his actions: for in his beſt eſtate hee could doe no more then what of duty hee was bound vntounto. But when God afforded him this great mercy, whereof we now ſpeake, he was dead in ſin, a ſlaue of Satan, an enemy of God. It was therefore Gods good pleaſure that made him thus to make choice of man, to make him the moſt principall obiect of his mercy; and in this reſpect the Apoſtle vſeth**foreign. a word, which p. 586ſignifieth a proper, and peculiar louelove to man.Tit. 3. 4.Titus 3:4

How doth this checke the ſonnes of men for their vngratefulneſſe againſt God?Vſe 1. Reproofe of mans vngrate fulneſſe. whereas this proper and peculiar louelove of God to man, ſhould prouoke him to exceede all other creatures in ſetting forth the honour and glory of God, who hath ſo reſpected him: Man for the moſt part diſhonoureth God more then all other creatures, except the infernall ſpirits, who wholy and onelyonly ſet themſelues to diſhonour and blaſpheme the name of that great God, who reſerueth them in euerlaſting chaines. For if wee looke into the higheſt Heauens, there we ſhall ſee the heauenly Spirits ſtand before the Throne of God, ready to receiue and execute any charge that he ſhall giuegive them: yea, there we ſhall heare them ſinging continually praiſe vntounto the Lord, and reioycing when God is any way glorified in Heauen or in earth. Doe any of the ſonnes of men ſo farre exceede the Angels in glorifying God, as Gods mercy hath more abounded to vsus then to them? What we ſhall doe in Heauen I know not, but how farre ſhort the beſt of vsus on earth doe come of them, none can be ignorant. Deſcend we therefore a little lower into the next heauens, where wee may behold the Sunne, Moone, Starres, and whole hoaſt of thoſe heauens keepe conſtantly that fixed order and courſe which at firſt their Maker appointed them: yea, the Moone in her changes, and the very wandring Starres in their wandring, obſerue the decree of the Creator, and ſtart not from that order which he hath ſet vntounto them; and yet the ſonnes of men daily tranſgreſſe the Ordinances which the Lord their God hath giuen them. The very earth which was curſed for mans ſake, with little tillage bringeth forth all manner of needfull and pleaſant fruits for man: yet all the ſpirituall culture which God vſeth on the ſonnes of men, cannot p. 587make many of them bring forth good fruit. Reade Gods complaint to this purpoſe, in the long which was made to the Vineyard of the Lord. Iſa. 5. 1, 2. &c.Isa 5:1Isa 5:2The Prophet Iſayah noteth that the Oxe and the Aſſe (two of the moſt brutiſh creatures that be) take better notice of the kindneſſe of their Maſters,Iſa. 1. 3.Isa 1:3 then the Sonnes of Men doe of the mercies of the Lord to them.

Oh beloued,Vſe 2▪ Exhortation to excell all creatures in obedience. let this peruerſeneſſe of our nature humble vsus, and let vsus endeauour to anſwere with gratefulneſſe Gods goodneſſe to vsus. As he in mercy hath abounded towards vsus aboue all other creatures, ſo let vsus ſtriue to excell all in honouring him. Though notwithſtanding our vttermoſt endeauour we come much ſhort, yet let our true deſire mount aloft, and let vsus ſtill endeauour to goe as farre as poſſibly we can, and euen moane againe, becauſe we cannot attaine to the perfection of the moſt perfect. This is that which is intended in the third petition of the Lords prayer, Thy will be done in earth as it is in Heauen.

§. 10. Of Gods impartiality in offering mercy without reſpect of perſons.

GOds mercy to Man is further amplified by the generality of the Obiect, which is firſt intimated by theſe indefinite words, Men, and Sonnes of Men: and then more expreſly noted by Saint Matthew vnderunder this generall particle (Whoſoeuer) whereby we are taught, that

God excludeth none from the participation of his mercy.

1 This doctrine is to be vnderſtood of Gods outward diſpenſation and manifeſtation of his mercy by the miniſtry of the Word,Doct. In what reſpects pardon is offered to all. wherein no difference is made betwixt perſons, nor exemption of any; ſo as it calleth not into queſtion the ſecret counſell, and eternall decree of God.

2 It is to be referred to the ſeuerall degrees, ſorts, and p. 588conditions of men, betwixt which God maketh no difference, as honourable, meane, rich, poore, learned, vnlearned, olde, yong, free, bond, male, female, Magiſtrate, ſubiect, with the like.

3 It is to be applied to the all-ſufficiency of Chriſts ſacrifice, which is auailable to take away the ſinnes of the moſt notorious ſinners that can be (as we heard**§. 6. before) as well as of any other ſinners.

Thus this doctrine rightly taken, is abundantly confirmed throughout the whole Scripture.Prou. 1 21. & 9. 3, 4.Prov 1:21Prov 9:3Prov 9:4 Salomon brings in Wiſdome in the open ſtreetes, proclaiming mercy to all:Mar. 16. 15.Mark 16:15 and Chriſt commandeth his Apoſtles to Preach the Goſpell to eueryevery creature: meaning eueryevery reaſonable creature capable thereof. But more particularly and expreſly ſaith the Apoſtle;Rom. 10. 12.Rom 10:12 He that is Lord ouer all, is rich vntounto all that call vponupon him. 1 Tim. 2. 4. 6.1 Tim 2:41 Tim 2:6And againe, God will that all men ſhall be ſaued: and Chriſt gaue himſelfe a ranſome for all men.

For with God there is no reſpect of perſons;Reaſon. 1. hee hath not carnall eyes, nor ſeeth as man ſeeth: the ſoules of the meaneſt are as deare and precious to him, as the ſoules of the greateſt:Ezec. 18. 4.Ezek 18:4 All ſoules are mine, ſaith the Lord.

Vſe 1 This further confirmeth that which was noted**§. 6. before, that mans deſtruction is of himſelfe. No man can iuſtly blame God, who offereth mercy and pardon to eueryevery one.

Let eueryevery one of what ranke or condition ſoeuer he be,Vſe 2 See more nerof 2. Treatiſe of Faith. §. 29. be encouraged to apply to himſelfe this glad tidings of pardon: and ſeeing God excludeth none, let not any of vsus exclude our ſelues.

§. 11. Of the title SON OF MAN giuen to Chriſt.

THe laſt branch whereby Gods mercy in forgiuing ſin is amplified, reſpecteth the perſon againſt whom the p. 589ſinne is committed in this phraſe (Sonne of Man).

This title in Scripture is vſed ſometimes indefinitly, To whom this title, Son of Man, is attributed.and ſometimes determinatly.

Indefinitly, in a double reſpect.

1 To ſet forth all mankind in generall,1 To mankind in generall. and ſo it compriſeth vnderunder it eueryevery ſon of Adam, eueryevery mothers childe (as we ſpeak). In which ſence Bildad vſeth it, where comparing mankind with the celeſtiall bodies, he ſaith, How much leſſe MAN a worme, euen the SONNE OF MAN, a worme?Iob 25. 6.Job 25:6

2 To deſigne corrupt and wicked men,2 To wicked men. in which ſence it is oppoſed to ſons of God: as where Moſes ſaith, that the ſonnes of God ſaw the DAVGHTERS OF MEN:Gen 6. 2.Gen 6:2 and Dauid his complaint, I lye among them that are ſet on fire, euen the SONNES OF MEN.Pſal. 57. 4.Ps 57:4

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

In the old Teſtament it is moſt vſually attributed to the Prophets,3 To Prophets. eſpecially when it is expreſſed in the ſingular number. Among other Prophets Ezechiel is moſt frequently ſtiled with this title, SONNE OF MAN: he is in his Propheſie ſo called almoſt an hundred times. The reaſon wherof I take to be this, He had viſions both more in number, and more rare in kinde, reuealed vntounto him, then any other Prophet had: now leſt he ſhould be exalted out of meaſure through the abundance of reuelations, the Lord often putteth him in minde of his eſtate by nature, that he was but a ſonne of man, a mortall man, euen a worme.

In the new Teſtament it is moſt vſually attributed vntounto Chriſt,4 To Chriſt. and that moſt frequently in the hiſtorie of the Euangeliſts, and when Chriſt ſpeaketh of himſelfe. Once Saint Stephen termeth Chriſt the Sonne of Man.Act. 7. 56.Acts 7:56

p. 590This title hath relation eſpecially to the humane nature of Chriſt,In what reſpect Chriſt is called Son of Man. in regard whereof hee was borne of a woman, and ſo a true Son of Man: yet is it not to be reſtrained only to his Manhood; for it compriſeth vnderunder it the perſon of Chriſt, God and Man: elſe how could Chriſt while his humane nature was on earth ſay, The Sonne of Man is in heauen.1. Ioh. 3. 13.1 John 3:13

The reaſon why this title is giuen to Chriſt,Reaſon why Chriſt is called Sonne of Man. is not, (as ſome too nicely inferre, from the ſingular number) becauſe Chriſt was borne of a Virgin, and had but one Parent, and ſo was a ſonne of MAN, not of MEN, that is, onelyonly of a mother, and not of father and mother both, as others are: For by the ſame reaſon it might be inferred that Ezechiel had but one parent, becauſe hee is called A ſonne of MAN: beſides, by this reaſon Chriſt ſhould bee called**foreign. A ſonne of woman, not a ſonne of man. But other better reaſons may be giuen of this title, as to ſhew

1 That Chriſt was true man.

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

3 That he deſcended very low for our ſakes, being the Sonne of God, to become a Sonne of Man. If any ſhall reply againſt this, and ſay, The title MAN might hauehave implied as much, I anſwere, that there is a farre greater emphaſis in this title Sonne of Man: as, according to the Hebrew phraſe it is more emphaticall to ſay, a ſonne of diſobedience, a ſonne of perdition, then a diſobedient and forlorne man.

To apply that which hath been ſaid of this title, it is without all exception cleare, that by the Sonne of Man, is heere meant Chriſt Ieſus. For Chriſt neuer attributeth this title to any but to himſelf. Beſides, ſin and blaſphemy (which is heere ſaid to be committed againſt the Sonne of Man) is not properly committed againſt a meere man.

p. 591In Chriſts manner of ſetting forth himſelfe vnderunder this title,Chriſts modeſtie. Sonne of Man, note his modeſtie and his humilitie.

Hee doth heere ſet himſelfe forth as God, that hath power to forgiue ſinnes (a great and excellent dignitie) and therefore ſpeaketh of himſelfe in the third Perſon, as of another. Behold his modeſtie.

There were many moſt excellent titles due and proper to him,Chriſts humilitie. which others attributed to him, as Sonne of God, King, Lord, Ieſus, Rabbi, and the like, but he himſelfe maketh choice of that which of all other was the meaneſt, and miniſtred leaſt matter of oſtentation. Behold his humilitie.

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

§. 12. Of the particular reſpect wherein the title (Sonne of Man) is heere vſed.

HAuing ſpoken of this title, Sonne of Man, in generall, let vsus now more diſtinctly and particularly conſider in what reſpect it is heere vſed.

Many take it heere by way of extenuation, as if Chriſt more largely had thus ſaid, Conſidering that the Son of God was pleaſed to take vponupon him mans nature, and in that nature to appeare vntounto men, and in ſuch a ſhape to appeare, as he could not be diſcerned, to be any other then a man, they which ſpeake againſt him, and blaſpheme him, may ſeeme to hauehave ſome pretext and excuſe, becauſe they knew him not to be the Sonne of God: and in that reſpect their ſin may be forgiuen them. They who take this title vſed heere in this ſence, illuſtrate their meaning with the ſimilitude of a Kings ſonne and heire, apparrelled with a beggers tagged ragges: if any of the ſubiects meeting him, but not knowing him, ſhould reuile him, and otherwiſe abuſe him, that ſubiect ſhould p. 592not be condemned of high treaſon: his ignorance of the perſon would extenuate his fact.

Anſw. Though that ſimilitude doe fitly illuſtrate the pretended ſence and meaning of the words: yet this ſence is not pertinent to the preſent place and purpoſe of Chriſt.

The maine ſcope of Chriſt in this place is to aggrauate the ſinne againſt the Holy Ghoſt.Poſt vniuerſalem commenmorationem omnium peccatorū, omniſque blaſphemiae, eminentius voluit exprimere blaſphemiam quae fit contra filiu…t hominis. Aug. Serm. 15. de verb. Dom. But to compare it with a ſmall light ſinne, is no aggrauation. Wherefore, I rather take this title (Sonne of Man) in a contrary ſence, not in way of extenuation, but of aggrauation: whereunto it tendeth, if this title bee taken as ſetting forth on the one ſide the low degree of humiliation, whereunto Chriſt deſcended for our ſakes, together with the vnſpeakeable louelove of God, in giuing his onelyonly begotten Sonne to be a Sonne of Man; and on the other ſide mans light account, or rather plaine contempt of Chriſts abaſement, and of Gods kindneſſe: as if more largely and diſtinctly it had been thus ſaid, Though men, not in thought only, but by word and deed alſo, diſhonor and blaſpheme him, who is not onelyonly the Almightie Creator of all things, but alſo the mercifull Redeemer of mankind, who being the eternall Sonne of God, for mans ſake became a Sonne of Man, and from the higheſt heauens deſcended into the loweſt parts of the earth, to deliuer them, who through feare of death were all their life time ſubiect to bondage, yet may this ſinne and this blaſphemie be forgiuen. To illuſtrate this with the forenamed ſimilitude;Simile. Suppoſe a Kings ſubiect be a gally-ſlaue, and to redeeme him, the King ſend his only ſonne, and this ſonne become a poore ſlaue to deliuer that ſubiect, and yet that ſubiect ſpeake againſt, reuile, and euill intreate this Prince, is not this more then monſtrous ingratitude? And is it not admirable goodneſſe in the King and Prince to forgiue that ingratitude? p. 593This is that goodneſſe of God which is intimated vnderunder this phraſe, Whoſoeuer ſhall ſpeake a word againſt the SONNE OF MAN, it ſhall be forgiuen him.

§. 13. Of Gods goodneſſe ouer comming mans vngratefulneſſe

THE Doctrine ariſing from the fore-named clauſe, is this:

Mans vngratef…lneſſe drieth not vp the ſpring of Gods goodneſſe.Doct.

Note how Dauid ſetteth forth Gods goodneſſe in this reſpect: for after hee had ſet forth the ingratitude of the Iſraelites in many reſpects,Pſal. 78. 38.Ps 78:38 concerning God he ſaith, Yet he being full of compaſsion forgaue their iniquitie. And again, after hee had ſhewed how they forgate God their Sauiour, Pſal. 105. 21, 23. 45.Ps 105:21Ps 105:23Ps 105:45&c. He addeth, that God turned away his wrath, and remembred for them his Couenant. Ier. 3. 1.Jer 3:1Thou hast played the harlot with many louers (a great point of ingratitude) yet turne againe to me, ſaith the Lord to rebellious Iſrael. But moſt euidētly is this proued by that mercy which was ſhewed to many thouſands of thoſe Iewes, who euilly intreated the Sonne of Man, Act. 3. 22▪ & 3. 14, 15.Acts 3:22Acts 3:14Acts 3:15a man approued of God among them by miracles, wonders and ſignes: And denied the Holy one and Iuſt, and deſired a murtherer to be granted vntounto them: And killed the Prince of life.

The Reaſon is euident.Reaſon. Gods goodneſſe ariſeth from himſelfe: and it is anſwerable to his greatneſſe. As mans vnworthineſſe hindreth not God to ſhew mercy to man at firſt, when he is dead in ſinne: ſo mans vngratefulneſſe ſtoppeth not the current of his merciemercy when it hath begun to flow forth: but like a flood of water it ouerfloweth all the dammes that are made againſt it by mans ingratitude: what God doth, he doth for his owne ſake.

Vſe p. 594As before we had euidences of Gods rich merciemercy, ſo heere behold long-ſuffering mixed with mercy▪ nothing commends ones patience more then abuſe of kindneſſe: By Gods ouercomming mans euill with his goodneſſe, he ſheweth himſelfe to be ſlow to anger, and that hee delighteth not in the death of ſinners.

Vſe 2 Hereby men that hauehave formerly deſpiſed the bounty and goodneſſe of God, may bee emboldened notwithſtanding to returne vntounto the Lord, according to that which the Prophet ſaid vntounto the vngratefull Iſraelites, in the name of the Lord, Thou diſobedient Iſrael returne, and I will not let my wrath fall vponupon you, for I am mercifull.

Vſe 3 Hereby alſo, all that profeſſe themſelues to be the children of God our heauenly Father, may learne to be like him in long-ſuffering, and not to ſuffer themſelues to be ouercome with euill,Rom. 12. 21.Rom 12:21 but to ouercome euill with goodneſſe.

THE SECOND PART.

Of Gods Iuſtice.

A Generall vſe of all that hath been ſaid of the Mercy of God in forgiuing ſinnes,A Tranſition from Gods mercy to his iuſtice. euen all manner of ſinnes, not blaſphemies excepted, committed by any perſon, yea though the blaſpemie be vttered againſt the Sonne of Man, is to iuſtifie Gods ſeueritie againſt the ſinne and blaſphemie of the Holy Ghoſt. For which purpoſe, without queſtion, Chriſt hath heere ſo magnified the Mercy of God, as the like place is not to bee found throughout p. 595the whole Scripture. Wherefore hauing ſpoken of Gods mercy in pardoning eueryevery ſinne but one, let vsus conſider his Iuſtice in affording to pardon to that one ſin: which is the ſinne againſt the Holy Ghoſt.

§. 14. Of abuſing Gods mercy.

IN that Chriſt inferreth the ſeueritie of Gods Iuſtice vponupon the riches of his mercy, and after he had deliuered what he could of the Mercy of God, addeth a BVT (EueryEvery ſin ſhall be forgiuen, BVT the ſin againſt the holy Ghoſt ſhall neuer be forgiuen). He giueth vsus to vndeſtand, that

Gods mercy and long-ſuffering may be ſo farre abuſed,Doctr. Abuſe of merciemercy cauſeth extremity of iuſtice. as nothing but extremitie of iustice can be looked for. Thus much implieth the Apoſtle, where he ſaith, It is impoſsible that ſuch and ſuch ſhould be renewed: And againe, There remaineth no more ſacrifice for ſinne,Heb. 6 4, 6. & 10. 26, 27.Heb 6:4Heb 6:6Heb 10:26Heb 10:27 but a fearefull looking for of iudgement.Leu. 26. 23, 24Lev 26:23Lev 26:24 The phraſes of Gods walking ſtubbornely againſt them that walke ſtubbornely againſt him,Pſal. 18. 26.Ps 18:26 and ſhewing himſelfe froward with the froward,1. Sam. 3. 14.1 Sam 3:14 and ſwearing that the iniquitie of men ſhall not bee purged with ſacrifice, nor offering for euer, with the like, doe alſo proue as much.

Gods mercy would be notoriouſly abuſed,Reaſon. if at ſome times, and in ſome caſes, the very extremitie of iuſtice ſhould not be executed. It ſtandeth much with the honor of God, to ſhew himſelfe ſometimes a God of vengeance, and a conſuming fire.

Vſe Take wee heed therefore how we goe too farre in abuſing Gods lenity and patience, leſt we depriue our ſelues of all the fruit and benefit thereof: and inſteede of being the principall obiect of Gods mercy, we make our ſelues the principall obiect of his mercy. A man may ſo farre proceede in ſinning againſt the Sonne of Man, as by degrees fall into the ſinne againſt the Holy Ghoſt. The p. 596fearefulneſſe of which eſtate followeth now to bee declared.

§. 15. Of the obiect of the vnpardonable ſinne. The Holy Ghoſt.

IN handling the ſinne againſt the Holy Ghoſt, wee are to conſider

1 The Nature

2 The Iſſue

thereof.

The Nature of the finne is ſet foorth vnderunder the names giuen to it. It is by**foreign. Saint Matthew termed the blaſphemy of the Holy Ghoſt, and a ſpeaking againſt the Holy Ghost. By Saint Marke, **foreign.a blaſpheming against the Holy Ghost. In all which phraſes are noted forth, both the Obiect, and the Qualitie of that ſinne.

The Obiect, againſt which in ſpeciall this ſinne is directed and committed, is the Holy Ghoſt. And in this reſpect Saint Matthew calleth it the blaſphemie of the Holy Ghoſt: not as if it were in the Holy Ghoſt, which is blaſphemie to thinke, but becauſe (as the other phraſes doe expreſly declare) it is againſt the Holy Ghoſt. In this ſence this kinde of phraſe is oft vſed: for where it ſaid that Chriſt gaue his Diſciples power against vncleane ſpirits (as it is well tranſlated according to the meaning of the phraſe) word for word it is in the originall Power of vncleane ſpirits. Matth. 10. 1.Matt 10:1This I hauehave the rather noted,Marke 6. 7. foreign.Mark 6:7 to mollifie the phraſe of ſome, who ſpeaking, preaching and writing of this ſinne, ſtile it The ſinne of the Holy Ghoſt: which ſpeech being well taken (the Holy Ghoſt being conceiued to bee not the ſubiect, but the Obiect thereof) it may ſafely bee vſed.

Now the Holy Ghost is made the Obiect of this ſinne, not in regard of his Eſſence, or Perſon, but in regard of his Office and Operation.

p. 597The Holy Ghoſt, in regard of his Eſſence, is all one with the Father and the Sonne: all the three Perſons are one in nature and eſſence, all one God: in which reſpect a ſinne committed againſt any one, is committed againſt eueryevery one of the three Perſons.

The Holy Ghost also in regard of his Perſon, is the Spirit of the Father, and of the Son, proceedigg from them both, and no way greater then the Father or the Sonne: they are all in dignitie coequall: ſo as in this reſpect a ſin againſt the Holy Ghost cannot be greater then againſt the Father and the Sonne.

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

1 To inlighten mens mindes with the knowledge of the Goſpell, and to reueale vntounto them the good will of God, and way to happineſſe, in which reſpect he is called The Spirit of reuelation.Epheſ. 1. 17.Eph 1:17

2 To perſwade their harts of the truth of thoſe things which he hath reuealed to their vnderſtanding, by vertue whereof,Heb. 6. 5.Heb 6:5 men are ſaid to taſte of the good Word of God, after that they are made partakers of the Holy Ghoſt.

3 To mooue them to acknowledge and profeſſe the Goſpell to bee the Word of God, which is implied by the Apoſtle vnderunder this phraſe of receiuing the knowledge of the truth.Heb. 10. 26.Heb 10:26

There are alſo many other workes of the Spirit, but theſe are the moſt pertinent vntounto our purpoſe, and will giuegive light vntounto all the reſt.

The ſinne heere noted to be committed againſt the Holy Ghoſt, is committed againſt him, in regard of the forenamed operations of the Spirit, ſo as it is againſt that truth of God, which the Spirit hath reuealed to a man, and p. 598euicted and perſwaded his heart of the certaintie thereof, ſo as in his heart he cannot but acknowledge, that it is an euident and vndeniable truth, and is oft moued with his mouth to profeſſe as much.

§. 16. Of the qualitie of the ſinne against the Holy Ghost.

THe Quality (or effect of this ſinne: for the ſin it ſelfe is ſeated principally in the heart) is ſpeaking againſt, and blaſphemie. This latter word expoundeth the former. For it is not eueryevery kind of ſpeaking againſt, but an ignominious, approbrious, diſpitefull ſpeaking againſt: which is blaſphemie. For blaſphemie is heere taken in the vttermoſt extent thereof, and that both in regard of the matter, which is to deny the euidence of the Spirit, and alſo in regard of the manner, which is to doe it with diſgracefull, and deſpitefull ſpeeches, to the open diſhonour of God, and of his Goſpell, and of the Spirit, which hath giuen vndoubted euidence of the power of God: as the Scribes and Phariſies, who did not only deny that Chriſt caſt out diuels by the finger and power of God: but alſo moſt reproachfully and ſlanderouſly ſaid,Matth. 12. 24.Matt 12:24 This fellow doth not caſt out diuels, but by Beel-zebub the Prince of diuels: And againe,Mark. 3. 30.Mark 3:30 He hath an vncleane ſpirit.

§. 17. Of the definition of the ſinne againſt the Holy Ghost.

THe words and phraſes whereby Chriſt ſetteth foorth the nature of this ſin, being expounded, wee may out of them gather this definition.

The ſinne againſt the Holy Ghoſt is a deſpitefull reiecting of the Goſpell, after that the Spirit hath ſupernaturally perſwaded a mans heart of the truth and benefit thereof.

p. 599The**Genus. generall matter of this definition, is, a reiecting of the Goſpell.

The**Forma. particular forme, whereby this ſinne is diſtinguiſhed from other ſinnes, is in the other words.

For the matter.

The Goſpell is it,Of the Goſpel, ſee Treat, 2. part. 5. §. 4. againſt which this ſinne in particular is directed, and not eueryevery part of Gods word. By the Goſpell, I meane that part of Gods word, which God hath reuealed for mans ſaluation, euen after his fall: and in that reſpect commonly called the glad tidings of ſaluation. So as the very obiect matter, whereabout this ſinne is occupied, doth in part diſcouer the hainouſneſſe thereof, and declare a reaſon why it is not pardoned.

To oppoſe againſt any part of Gods truth,Of Gods truth, ſee Treat. 2. part. 6. §. 27. is a monſtrous and hainous ſinne: for an eſpeciall part of Gods honor conſiſteth in his truth, which is as deare and precious to him, as any thing can be: to gain-ſay it, is to deny him to be God:Pſal. 31. 5.Ps 31:5 for he is ſtiled, The Lord God of truth. But to gain-ſay the Goſpell, that part of Gods truth wherein Ieſus who was ſent to ſaue his people from their ſins, Matth. 1. 21.Matt 1:21wherein the riches of Gods mercy, & wherein the**foreign. peculiar louelove of God to man is reuealed, and that for mans good, euen for his eternall ſaluation, is more then monſtrous. For this is not onelyonly a denying of Gods truth, but of his mercy alſo: yea (if we well conſider the extent of the Goſpell) of the wiſdome, power, iuſtice, and all other properties of God. It addeth vntounto other ſins (to make vp the heape of them) ingratitude. It taketh away the meanes of pardon and life: for in the Goſpell, onelyonly in the Goſpell is pardon offered, and life to bee found; without it, is nothing but death and damnation. When the Goſpell is not receiued, what hope can there be of pardon? This is it that bringeth God (who by a ſolemne oath hath proteſted,Ezek. 33. 11.Ezek 33:11 that he p. 600deſireth not the death of the wicked, but that the wicked ſhould turne from his way and liue) to complaine and ſay What could I hauehave done any more, Iſa. 5. 4.Isa 5:4that I hauehave not done? If not to receiue the Goſpell be a deadly and damnable ſinne, what is to reiect it. To reiect a thing is more then not to receiue it: it is to put it away, as the Iewes, who in that reſpect are ſaid to iudge themſelues vnworthy of euerlaſting life. Act. 13. 46. Simile.Acts 13:46It is as if traytors and rebels being riſen vp againſt their Soueraigne, and hee offering pardon vntounto them, if they would lay downe their weapons, and turne to bee loyall ſubiects; they ſhould reiect his gratious offer, and ſay they wil none of his fauour, they care not for pardon: they had rather be hanged, drawne, and quartered, then be beholding to him for fauour and pardon. Doth not this reiecting of fauour much aggrauate the crime? Yea, is not this a more hainous crime then the treaſon and rebellion it ſelfe?

Hereinto all that commit the ſinne againſt the Holy Ghoſt do fall: but yet all that fall thereinto do not commit that ſinne. For as none that periſh in their ſin receiue the Goſpell, ſo all incredulous perſons which liue vnderunder the Goſpel, and miniſtry thereof, whereby pardon is proclaimed and offered vntounto them, do refuſe and reiect it: ſo as this part of the generall matter of this ſinne is common to all that, at leaſt liuing vnderunder the miniſtry of the Goſpel, beleeue not.

In the definition of this ſinne, wee further added this word, Deſpitefull: which alſo appertaineth to the generall matter thereof.

To reiect the Goſpel deſpitefully, doth make the matter much more deſperate: for it implieth an inbred hatred againſt the Goſpell it ſelfe, the Word of ſaluation: whence proceed open blaſphemies againſt God and his Word, p. 601and fierce and cruell perſecuting of the Preachers, and profeſſors of the Goſpell.

This deſpitefulneſſe added to reiecting of the Goſpell, brings a man into a moſt fearefull and deſperate eſtate: yet all that aſcend to this high pitch of impiety, doe not ſimply therein ſinne againſt the holy Ghoſt: for all this may be done on ignorance. Inſtance Pauls example: he was ſo zealous of the traditions which the Iewes receiued from their Elders, as he hated the Goſpell, which he deemed to be contrary thereunto:Act. 26. 9.Acts 26:9 in which reſpect, Hee thought that he ought to doe many things contrary to the name of Ieſus: Act. 9. 1, 13, 21Acts 9:1Acts 9:13Acts 9:21and ſo he did: for out of his inward hatred Hee breathed out threatnings and ſlaughter againſt the Diſciples of the Lord: he did much euill to the Saints: hee deſtroyed them that called on the name of Ieſus: hee compelled many to blaſpheme, Act. 26. 11.Acts 26:11and waxed mad againſt the Saints: yea, he himſelfe was a blaſphemer. 1. Tim. 1. 13.1 Tim 1:13But all theſe he did ignorantly: for a man may hate and blaſpheme that which hee knoweth not. Great was that deſpite which many of the Iewes ſhewed againſt Chriſt, and againſt Stephen: Act… 7. 55▪Acts 7:55They were cut to the heart, and gnaſhed at Stephen with their teeth: Luke 23. 34.Luke 23:34yet both Chriſt and Stephen prayed for them:Act. 7. 60.Acts 7:60 which they would not hauehave done,1. Ioh. 5. 16.1 John 5:16 if they had ſinned the ſinne vntounto death, becauſe it is forbidden ſo to doe.

Thus much of the generall matter of the ſinne againſt the Holy Ghoſt: wherein other ſins may agree with it.

The particular forme whereby it is diſtinguiſhed from all other ſinnes, is in theſe words (After that the Spirit hath ſupernaturally perſwaded a mans heart of the truth and benefit thereof.) Out of which I gather theſe concluſions, concerning the perſons that commit this ſinne.

1 They muſt hauehave knowledge of the Goſpell: their iudgement muſt be euicted of that truth which they oppoſe: p. 602whereby they come to ſinne againſt their owne knowledge and iudgement.

2 This knowledge muſt not onelyonly ſwimme in the braine, but alſo worke vponupon their will, and diue into their heart: ſo as their will giuegive conſent, and their heart aſſent to what their iudgement coneiueth to bee true. There muſt be a perſwaſion as well as knowledge; whereby they come to ſinne againſt conſcience, that iudge which God hath placed in mens ſoules to accuſe or excuſe them.

3 This knowledge and perſwaſion muſt be wrought not onelyonly by euidence of vndeniable arguments, (for ſo an Heathen man may be euicted, and perſwaded) but alſo by a ſupernaturall and inward worke of Gods Spirit, whereby they are in their very ſoules perſwaded that they gain-ſay the vndoubted word of God, and ſo ſin againſt the worke of the Spirit in them.

4 This inward ſupernaturall perſwaſion muſt bee of the benefit of the Word, as well as of the truth thereof: that the Word which they deſpitefully gain-ſay, is the Word of ſaluation (which, whoſoeuer beleeueth, ſhall not periſh, but hauehave life euerlaſting) and the only meanes of ſaluation (whoſoeuer reiecteth it, ſhall be damned.) Thus in ſinning againſt the forenamed worke of the Spirit, they ſinne againſt their owne ſoules, and bring ſwift damnation vponupon themſelues.

Briefly to ſumme vp all that hath been deliuered of the ſinne againſt the Holy Ghoſt: It conſiſteth of theſe degrees.

1 A reiecting of the Goſpell: Heb. 10. 28, 29.Heb 10:28Heb 10:29which the Apoſtle in his deſcription of this ſinne euidently noteth: for firſt hee maketh an oppoſition betwixt deſpiſers of the Law, and deſpiſers of that againſt which they ſin, that fall into this vnpardonable ſin: now what can that which is oppoſed p. 603to the Law be,Verſ. 29. but the Goſpell? Againe, his deſcription of that which is deſpiſed, can agree to nothing ſo wel as to the Goſpell.

2 A deſpitefull reiecting thereof, Ibid.which the ſame Apoſtle noteth vnderunder theſe phraſes, a treading vnderunder foote: counting an vnholy thing; deſpiting.

VnderUnder this clauſe are compriſed malice & hatred of hart, blaſphemie of the tongue, and perſecution, in all which the Scribes and Phariſies manifeſted great deſpight againſt Chriſt: ſo hauehave all others that euer committed this ſinne. In this reſpect the Apoſtle calleth them aduerſaries.Verſ. 27.

3 A deſpitefull reiecting of the Goſpell againſt knowledge: which the Apoſtle expreſſely noteth in this phraſe, after we hauehave receiued the knowledge of the truth.Verſ. 26.

4 A deſpitefull reiecting of the Goſpell againſt conſcience: which the Apoſtle implieth vnderunder this word Wilfully.

5 A wilfull gainſaying and oppoſing againſt the inward operation, and ſupernatural reuelation of the Holy Ghoſt: which is noted by the Apoſtle vnderunder this phraſe, Hath done deſpite vntounto the Spirit of grace.Verſ. 29.

6 A deſpiting of the Spirit in ſuch things as he reuealeth to them for their owne good, euen the ſaluation of their ſoules: this is compriſed vnderunder thoſe phraſes of taſting the heauenly gift, Heb. 6. 4, 5.Heb 6:4Heb 6:5the good word of God, and powers of the world to come, which they doe, as it were, ſpit out againe.

§. 18. Of the difference betwixt the ſinne againſt the Holy Ghoſt, and other ſinnes.

BY the forenamed definition may the ſinne againſt the Holy Ghoſt be diſtinguiſhed from many other ſinnes which come neere vntounto it, as,

1 From many ſinnes againſt knowledge: yea and againſt p. 604conſcience alſo: for they may be without malice of heart, which this cannot be. The elect may fall into them: but not into this.2. Sam. 24. 4.2 Sam 24:4 Dauid and Peter ſinned both againſt knowledge,Mat. 26. 69.Matt 26:69 and alſo againſt conſcience.

2 From many ſins committed on malice againſt Chriſt and his Goſpell:1. Tim. 1. 13.1 Tim 1:13 which may be done on ignorance.

3 From blaſphemie and perſecution: which may be done alſoaaIbid. on ignorance,bb2. Cro. 16. 10 or in paſſion.

4 From deniall of Chriſt, which may be done on feare (inſtance Peters example) or other like temptations.Mat. 26. 69.Matt 26:69 It is an ancient hereſie of the Nouatians to deny repentance and pardon to ſuch as hauehave once denied Chriſt.Aug. lib. de her. & lib. de quaeſt.

5 From Apoſtaſie from the faith, and profeſſion of religion, which alſo may bee done not on malice, but through the violence of ſome temptation. It is noted of Salomon, 1. King. 11. 4, 5, 6.1 Kgs 11:41 Kgs 11:51 Kgs 11:6that he continued not to follow the Lord, but turned after other gods, through the perſwaſion of his wiues. When a Kingdome changeth Religion, as England in Queene Maries dayes, many prooue Apoſtates, and fall away from the profeſſion of the Goſpell, and profeſſe idolatrie for feare of perſecution, or for too much louelove of this world, to hold their places and offices, their honors and dignities, their houſes and lands, or elſe on an infirme and weake perſwaſion, that they can keepe their hearts pure, and their faith ſound, though with their bodies they outwardly ſubiect themſelues to idolatry. The Leuites which in the captiuite fell away,Ezek. 44. 10. &c.Ezek 44:10 though they were barred from medling with the holy things, yet they were admitted to doe other ſeruices in the Temple, whereby it is manifeſt that they fell not into this vnpardonable ſinne.

6 From Preſumption and ſinning with an high hand, as Manaſſeh did.2. Cro. 33. 13.

7 From Hardneſſe of heart, Ephe. 4. 17. 18Eph 4:17Eph 4:18from impudencie, and committing p. 605ſin with greedineſſe. For ſo did the Gentiles which had not the Goſpell ſupernaturally reuealed vntounto them.

8 From Infidelitie and impenitencie, yea from finall infidelitie and impenitencie, whereinto all the reprobate fall. If finall impenitencie ſhould be the ſin againſt the Holy Ghoſt (as ſome do take it) then ſhould eueryevery one that is damned ſinne againſt the Holy Ghoſt: yea then could not this ſinne be committed till death: and then in vaine ſhould the caueat of Saint Iohn be,1. Ioh. 5. 16.1 John 5:16 concerning not praying for them.

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

HAuing ſeene what the ſinne againſt the Holy Ghoſt is,Whether the Scribes and Phariſies blaſphemed the holy Ghoſt, or noe. for application of the point to the parties with whom Chriſt had to do, we will in the next place diſcuſſe whether the Scribes and Phariſies that ſlandered Chriſt, committed this ſinne or noe.

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

1 They neuer profeſſed Chriſt.

2 Chriſt prayed for them.Luke 23. 34.Luke 23:34

To the firſt I anſwere, that two ſorts of people may fall into this ſinne: namely, they who profeſſe Chriſt and his Goſpell, and they who neuer profeſſed it.

Profeſſors that ſin againſt the Holy Ghoſt,Who are Apoſtates. are called Apoſtates, that is, departers away, namely, from the faith, or from the profeſſion of the Goſpell (for the Greeke word,2. Theſ. 2. 3. foreign.2 Thess 2:3 which according to the notation of it, ſignifieth Apoſtaſie, is tranſlated a departing, and a falling away) not that all who depart away, and in that generall ſence are called Apoſtates, doe commit this ſin, as was noted**§. 18. before: but becauſe they that fall into this ſin, are moſt notorious p. 606Apoſtates: denying the truth, not in tongue only, but in heart alſo: not through feare, but in malice, vtterly renouncing, and bidding defiance to the faith: not contenting themſelues to deny it, but ſhewing themſelues deadly enemies againſt it, and perſecuting all that are friends vntounto it: hauing in that reſpect a very diabolicall propertie, not enduring that any ſhould reap benefit by that which they hauehave reiected: ſuch an Apoſtate was Alexander the Copper-ſmith, and Iulian.2. Tim. 4. 14.2 Tim 4:14

They who neuer profeſſed the truth of the Goſpell,They who neuer profeſſed the Goſpell may ſinne againſt the holy Ghoſt. may alſo ſinne againſt the Holy Ghoſt, as they doe to whom the Spirit hath ſo clearely and ſupernaturally reuealed the truth of the Goſpell, as their heart and conſcience doth inwardly tell them that they ought to make profeſſion thereof, yet their malice againſt it, not onelyonly keepeth them from profeſſing it, but alſo maketh them to reuile it,Tit. 3. 11. foreign.Titus 3:11 and to perſecute the profeſſors of it. The Apoſtle ſaith of ſuch an one; that he is condemned of himſelfe. Such were the Scribes and Phariſies which blaſphemed Chriſt: and ſuch are many of the learneder Papiſts.

The difference betwixt theſe two ſorts, is that the former hath gone a ſtep further in ſhew of goodneſſe, but thereby hauehave made their fall the more offenſiue, and their ſinne the greater, in that to the ſinne againſt the Holy Ghoſt, they hauehave added Apoſtaſie, as ſome adde oppreſſion, murther, and the like.

To the ſecond argument,Whether Chriſt prayed for them that blaſphemed his workes. Luke 23. 34.Luke 23:34 to proue that the forenamed Scribes and Phariſies ſinned not againſt the holy Ghoſt, taken from Chriſts prayer, I anſwere that Chriſt prayed not in particular for theſe, but for ſuch as were indeed in the outward act aſſociates, but not of ſo euill a diſpoſition as they. As among Papiſts blinde zeale moueth many to doe that, which deadly malice moueth others to doe.

p. 607I doubt not but we may,Reaſons that the Scribes and Phariſie ſinned againſt the Holy Ghoſt. according to the truth of the matter, conclude that the forenamed Scribes and Phariſies ſinned againſt the Holy Ghoſt: for

1 The Goſpell was preached to them by Iohn the Baptiſt, Chriſt, and his Diſciples, yet they receiued it not, but refuſed and reiected it.

2 They did it deſpitefully, as their carriage ſheweth.

3 They blaſphemed Chriſt, as we hauehave heard before, and they perſecuted him and his Diſciples.

4 They did all this againſt knowledge and againſt conſcience:Matth. 12. 27.Matt 12:27 as the inſtance which Chriſt giueth, of their iuſtifying that in their children, which they condemned in Chriſt:Matth. 21. 38.Matt 21:38 yea they could ſay of Chriſt, This is the heire.

5 They did all, alſo, after the Spirit had ſupernaturally reuealed Chriſt vntounto them: for it is noted that Ieſus knew their thoughts, Matth. 12. 25. Verſ. 31.Matt 12:25and thereupon hee 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 ſtriued againſt, and reſiſted the Spirit, and in that reſpect accuſeth them of this blaſphemie.

Laſtly, to put the matter out of all doubt, after that Chriſt had ſet out this ſin, Saint Marke addeth this clauſe, Becauſe they ſaid he had an vncleane ſpirit. Marke. 3. 30.Mark 3:30Implying by that inference, that, that blaſphemie was in them an euidence of the ſinne againſt the Holy Ghoſt.

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

THe ſecond generall point, noted by Chriſt, about the ſinne againſt the Holy Ghoſt, is the Iſſue thereof:

which is ſet downe Negatiuely: Affirmatiuely.

p. 608Negatiuely, both by Saint Marke in theſe words (hath neuer forgiueneſſe) and alſo by S. Matthew in theſe words (ſhall not be forgiuen vntounto men) which is further amplified by a diſtinction of times, in theſe words (neither in this world, nor in the world to come).

Affirmatiuely, onelyonly by Saint Marke, in theſe words (is in danger of eternall damnation).

The ſentence and doome which Chriſt in all theſe words and phraſes hath giuen of this ſinne, is very perſpicuous and cleare, but that Papiſts hauehave brought a cloud of obſcuritie vponupon them, by the vapours of their falſe gloſſes and hereſies: which we will firſt remoue, and then declare the fearefull iſſue of this ſinne.

Firſt, the Papiſts cleane ouerthrow the maine point heere intended,Bellar. tom. 3. contr. 4. de paenit. lib. 2. cap. 16. Ianſen. Concor. Euang. cap. 49. by interpreting the indefinite negatiue particle (not) and the generall negatiue (neuer) to as if a difficultie onelyonly, and not an impoſsibility were intended, as if Chriſt had ſaid, the ſinne againſt the holy Ghoſt ſhall not eaſily, but very hardly be forgiuen: or, ordinarily and for the moſt part, it ſhall not be forgiuen. But the words are more cleare, then ſo to be obſcured. For, Not, Neuer, Nor in this world, nor in the world to come: are much more then not ordinarily, not eaſily, hardly, and for the moſt part. Beſides, if there were not an impoſſibilitie of the pardon of it, prayer might be made for the partie that committeth it, **1. Ioh. 5. 16.1 John 5:16which may not be done. But as this text is cleare enough to ſuch as hauehave 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 againe: Heb. 6. 4 6. & 10. 26, 27.Heb 6:4And againe, There remaineth no more ſacrifice for ſinnes, but a fearefull looking for of iudgement, and fiery indignation.

p. 609§. 21. Of the errors which Papiſts gather from this phraſe, nor in the World to come.

AGaine, Papiſts roue farre beyond the ſcope of Chriſt in this place, by inferring from this clauſe (nor in the World to come) that ſome ſinnes which are not forgiuen in this World,Bellar. de Purgat. lib. 1. ca. 4. 11. may be forgiuen in the World to come: whence they further inferre, that there is a Purgatory after this life; and render theſe reaſons of this latter inference: Firſt, that into Heauen can enter no vncleane thing. Secondly, that out of hel there can be no redemption: therefore (ſay they) there muſt needs be a Purgatory, by which they which die in their ſinnes muſt be purged, and out of which they whoſe ſinnes are forgiuen after this life, muſt be deliuered.

Anſw. Reu. 21. 27.Rev 21:27The two poſitions which are laide downe for reaſons, are ſound and true: for neither can any vncleane thing enter into Heauen, nor can any that are once caſt into hell, be euer deliuered out of it; for the Scripture termeth their paine euerlaſting: Mat. 25. 46. Papiſts make lewd ſinners Saints in heauen.Matt 25:46and yet the Papiſts are not conſtant in thoſe aſſertions, but deliuer many points contrary to them both: as that many who for treaſons, rebellions, and ſuch like damnable ſinnes are executed, and die without repentance for them, die Martyrs, and are immediatly carried to glory: is not this to thruſt vncleane birds into Heauen. And againe, that many who died in mortall ſinnes,Papiſts teach that ſome hauehave beene deliuered out of hell. and ſo by their owne poſitions went to hell, were deliuered from thence. Some of the inſtances which their owne writers hauehave giuen hereof, are theſe:aaIoh. Damaſc. in orat. de mortuis. The ſoule of Falconilla a Pagan, was freed from hell by the prayers of Saint Thecla, and bbIbid.the ſoule of Traiane a Pagan Emperour, by the prayers of Pope Gregorie, and ccGreg. lib. 1. dialog. cap. 12.a certaine lewde man carried by the Diuels into hell, was deliuered by Saint Sereus.

p. 610But to paſſe by theſe lying fables, the conſequences which from the forenamed ſound poſitions they gather, are moſt vnſound, and abſurd; namely, that there is a purgatory, (of which fiction I hauehave ſpoken**Treat. 3. of Prayer. §. 40. before) and that ſinnes may be forgiuen after this life: a point which (as was ſaid before) they gather from this phraſe (nor in the World to come.)Rhemiſts on Mat. 12. 32.Matt 12:32) The falſhood whereof is eaſily diſcouered 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 Greeke word,foreign ſeculum. and the Latin alſo, which we tranſlate World, ſignifieth rather time, then place. By this World, is meant the time of a mans life here vponupon earth: by the World to come, all the time from his death proceeding on without end to eternity. Two Worlds are in Scripture giuen to eueryevery man to be in, one from the time of his conception, or birth, to his death; the other from thence for euer: for after death there is no alteration of a mans eſtate. But becauſe the manifeſtation of that perpetuall and eternall eſtate is at the great day of iudgement, when all ſhall ſtand before their Iudge, and receiue their doome, the beginning of that age, or world to come, is commonly reckoned from the day of iudgement: in which reſpect Chriſt ioyneth that world, and the reſurrection from the dead together. Luk. 20. 35.Luke 20:35Which being ſo, it is as euident as may be, that no ſinne can be forgiuen in the World to come.

p. 611§. 23. Of the many anſwers which may be giuen againſt the Papiſts collection concerning forgiueneſſe of ſinnes in the World to come.

BVtfully to diſcouer the erroneous collection of Papiſts touching forgiueneſſe of ſinnes after death, out of this phraſe (nor in the World to come.) Let it be noted that

1 Saint Marke, Mar. 3. 29. foreignMark 3:29the beſt interpreter of Saint Matthew, expoundeth that phraſe by this generall particle, NEVER, or in no age.

2 They cannot ſhew that the world to come is any where taken for the time that paſſeth betwixt this life ended, and the day of iudgement, which is the time appointed by them for remiſſion of ſinnes in Purgatory: for they hold that at the day of iudgement that fire ſhall be put out; and**Extendere tempora purgatory vltra diem reſurrectionis eſt error exploratus. Bellar. de purg. lib. 2. cap. 9. 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 iudgement, 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 ſinne ſhall not be forgiuen, either in the time of this life, or at the point of death, when a man is entring into another World. Thus the**Compare Mat. 28. 1. with Luke 24. 1.Matt 28:1Luke 24:1 euening of the Sabbath is called the firſt day of the weeke.

4 The remiſsion here ſpoken of in the World to come, may bee taken for the manifeſtation and ratification of that which was granted before: as if he had thus ſaid, As in this World he ſhall receiue no remiſsion, ſo in the World to come when all ſhall ſtand vponupon their triall to be acquitted, or condemned, p. 612no remiſsion ſhall be pronounced to him, but he ſhall receiue the ſentence of condemnation.

5 This phraſe (ſhall not be forgiuen) may figuratiuely be put for the effect that followeth vponupon ſinne not forgiuen, namely, iuſt vengeance, and ſo the meaning may be this; Iuſt vengeance ſhall bee executed vponupon him both in this world, and in the world to come; as euer hath beene executed on all ſuch as ſinned againſt the Holy Ghoſt.

6 It is no good conſequence from a negatiue to inferre the contrary affirmatiue. What if Chriſt had ſaid that Blaſphemy againſt the Holy Ghoſt ſhall neuer be forgiuen, neither on earth, nor in hell; would it from thence follow that ſome ſinnes may be forgiuen in hell?

7 Chriſt comparing this ſinne which ſhall not be forgiuen in this world, or in the world to come, with blaſphemy againſt the Sonne of Man, by the conſequence which they inferre, it would follow that blaſphemy againſt the Sonne may be forgiuen in the world to come; which is directly againſt their owne principles: for all blaſphemy is a mortall ſinne; but they ſay**Purgatorium projis tantum eſt qui cum venialibus culpis moriuntur. Bellar. de Purg. lib. 2. cap. 1. that Purgatory is onelyonly for them who die in veniall ſinnes.

8 If any ſinnes might be forgiuen 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 hainous ſinnes ſhould be forgiuen in the world to come: elſe Chriſt would hauehave ſaid, Nor in the world to come, nor in this world.

9 Chriſt here ſpeaketh of remitting the Fault: but by their doctrine onelyonly the puniſhment is remitted after this life: for they acknowledge that**Culpas ipſas. Catholici omnes Chriſti ſan, guine purgari affirmant. Bellar. de paen. lib. 1. cap. 2. the very faults themſelues are purged by the blood of Chriſt, and that they who in this life hauehave not the fault remitted, can hauehave no hope of eternall life. This place therefore ſpeaking of p. 613forgiuing 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 vſed.

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

Anſw. Though no reaſon could be giuen, yet we may not from thence inferre 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 aggrauate the terror of the iudgement here denounced againſt ſuch as ſinne againſt the Holy Ghoſt: for the very conſideration of this, that both in this world, and in the world to come, they lie vnderunder the fiery wrath, and heauy vengeance of God, cannot be but very fearefull and terrible.

2 To ſhew the miſery of theſe ſinners aboue others:Difference betwixt ſinners. for,

1 There be ſome who keeping ſinne vnderunder, and giuing raines thereto, but walking by faith vprightly before the Lord, are neither puniſhed in this world, nor in the world to come.Gen. 5. 24.Gen 5:24 Such an one was Enoch.

2 There be others that are not ſo watchfull ouer themſelues, but through ſecurity ſuffer ſinne to get ſome head ouer them, for which they are puniſhed in this world, but truly repenting,1 Cor. 5. 5.1 Cor 5:5 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 Lords body when they came to the holy Communion.1 Cor. 11. 30. &c.1 Cor 11:30

3 There be others alſo, who though they be impenitent ſinners, yet through Gods indulgency are ſuffered to p. 614enioy outward peace and proſperity in this world, and feele the ſmart of their ſinne onelyonly in the world to come. Such were they whom Iob noteth to die in all eaſe and proſperity: Iob 21. 23.Job 21:23and ſuch an one was Diues.Luk. 16. 19. 23Luke 16:19Luke 16:23

4 But they that ſinne againſt the Holy Ghoſt, are made a ſpectable of Gods vengeance, both in this world, and in the world to come:Mat. 27. 5.Matt 27:5 as Iudas, Iulian, and ſuch other.

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

THus we hauehave ſeene what ſmall reaſon Papiſts hauehave to gather frō this text, that ſin may be forgiuen after death.

For our parts let vsus giuegive no reſt to our ſoules,Exhortation to ſeeke pardon while we liue. till wee hauehave aſſurance of the pardon of all our ſinnes, applying to our ſelues the ſacrifice of Chriſt for all our ſins whatſoeuer, and let vsus vnfainedly turne from them all while here we liue;Luke 12. 5.Luke 12:5 fearing him who after he hath killed the body, hath power to caſt both body and ſoule into hell. And let vsus not fondly dreame of mercy (like the fiue fooliſh Virgins) when it is too late.Mat. 25. 11.Matt 25:11 The time that the Goſpell is preached, and thereby remiſſion of ſinnes offered, is the accepted time, the day of ſaluation: 2 Cor. 6. 2.2 Cor 6:2and the time of this life, the onelyonly time of repentance. If the Lord be not then found, he will neuer be found. Wherefore ſeeke the Lord while he may be found; Iſay 55. 6.Isa 55:6and to day, while it is called to day, harden not your hearts.Pſal. 95. 7.Ps 95:7

§. 26. Of the ſence wherein it is ſaid that the ſinne againſt the Holie Ghost ſhall not be pardoned.

BVt to returne to our matter. Notwithſtanding the falſe gloſſes of Papiſts on this Text, it is moſt euident and cleare, both by the words of Chriſt, and alſo by other Texts of Scripture, noted**§ 20. before, that the ſinne againſt the Holie Ghoſt neither ſhall, nor can euer be pardoned. p. 615This ſinne is not onelyonly in the iſſue and euent vnpardoned, but in the nature and kind of it vnpardonable. And herein ſtandeth the difference which Chriſt here maketh betwixt this ſinne, and all other ſinnes. In regard of the iſſue, many other ſinnes are no more pardoned then this: for if in the euent all other ſinnes but this ſhould be pardoned, many millions which are now in hell ſhould be ſaued. But the difference is, that other ſinnes are of that kind and condition, as through the meanes which God hath afforded to man, they may be forgiuen: but this cannot by any meanes.

§. 27. Of the reaſons why the ſinne againſt the Holie Ghoſt is vnpardonable.

THe reaſon why the ſinne againſt the Holy Ghoſt neither ſhall, nor can be forgiuen, is not ſimply in regard of the greatneſſe and hainouſneſſe of it, as i… it were greater then the mercy of God, and ſacrifice of Chriſt; ſo as if that ſinne were put into one ballance,The generall reaſon why the ſin againſt the Holy Ghoſt is not pardoned. Dan. 6. 15.Dan 6:15 and Gods mercy with Chriſts ſacrifice into another, that would weigh downe this: but rather in regard of that order which God hath ſet downe, and that fixed decree and doome (more immutable then the decrees and ſtatutes which the things of the Medes and Perſians confirmed) which hee hath both eſtabliſhed, and reuealed: I ſay reuealed, becauſe his ſecret decree is eſtabliſhed againſt eueryevery impenitent ſinner, but the order is publiſhed, and the decree reuealed onelyonly againſt ſuch as ſinne againſt the Holy Ghoſt.

If further we would know reaſons of this reuealed decree, I anſwere, that God is not bound to render man a reaſon of his orders,Particular reaſons why the ſin againſt the Holy Ghoſt is not pardoned. and decrees: But yet it hath pleaſed him to make knowne ſome reaſons thereof in his word, for the better ſatisfaction of mens minds, and iuſtification of his owne proceedings: as

p. 6161 Becauſe it is impoſsible that they who ſinne againſt the Holie Ghoſt, It is neuer repented of. Heb 6. 4. 6.Heb 6:4Heb 6:6ſhould be renewed againe vntounto repentance. As no ſinne, whereof the man that commits it, repenteth not, is in the iſſue and euent pardoned; ſo this ſinne, becauſe the cōmitter thereof cannot repent, cannot be pardoned.

2 Becauſe they vtterly renounce,2 Means of pardon is reiected. and cleane reiect the onelyonly meanes of pardon; which is, Chriſt Ieſus offered in the Goſpell:Heb. 10. 29.Heb 10:29 ſo as, if they be pardoned, either Chriſt muſt be offered vp againe, and crucified anew; or elſe there muſt be ſome other ſacrifice for remiſſion of ſinnes.Heb. 6. 6. & 10. 26.Heb 6:6Heb 10:26 But both thoſe are impoſſible: impoſſible it is therefore, that the ſinne againſt the Holy Ghoſt ſhould be pardoned. It falleth out with thoſe that commit this ſinne,Simile. as with a man that is deſperately and mortally ſicke of a diſeaſe, which cannot poſſibly be cured but by one meanes, and the patient vtterly refuſeth that meanes, and wil not hauehave it vſed; would we not ſay on that ground, that he is irrecouerably ſicke, that it is impoſſible he ſhould be cured?

3 Becauſe they hauehave wittingly ſo wholy caſt themſelues into Satans power,3 God is vtterly renounced. and vtterly renounced to hauehave to doe with God, as it cannot ſtand with equity, and with the honour of God to receiue them againe 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 Heauen there is a great gulfe fixed, Luke 16. 26.Luke 16:26ſo as there can be no paſſage from one to another. Beſides, it is probable, that as they who truly beleeue, and are in grafted into Chriſt, hauehave an inward teſtimony that they are Gods, and that they ſhall foreuer abide in Chriſt, and …e ſaued: ſo they who ſinne againſt the Holy Ghoſt, hauing as it were ſubſcribed to be Satans, and euer to be with him, and on his ſide, hauehave an inward certificate in their hearts that they are vtterly forſaken of God, and ſhall be p. 617damned: and thereupon (as the damned in hell) they blaſpheme God whom they hauehave renounced; yea, with all the ſpight they can they oppugne the Goſpel through an inward hatred of God the Author, of Chriſt the matter, of the Holy Ghoſt the Reuealer thereof; whom becauſe they cannot reach and come at, they perſecute the profeſſors of the Goſpell: like the old red Dragon, who, becauſe hee could not touch the woman that was cloathed with the Sunne, Reuel. 12.Rev 12the Moone being vnderunder her feete, he went to make warre with the remnant of her ſeede, which keepe the Commandements of God, and hauehave the teſtimony of Ieſus Chriſt.

§. 28. Of the certainty of his damnation who ſinneth againſt the Holie Ghoſt.

HItherto of the fearefull iſſue of ſuch as ſinne againſt the Holie Ghoſt, ſet downe negatiuely, in that this ſinne ſhall neuer be forgiuen.

To aggrauate the terror hereof, Chriſt further ſetteth forth the iſſue of the ſame affirmatiuely, as Saint Marke hath recorded his words thus,

Is in danger of eternall damnation.Mar. 3. 29.Mark 3:29

The**foreign word tranſlated in danger, or (as others) culpable, doth not ſo much imply a likelihood that hee may be damned, as a certainty that he ſhall be damned: for it properly ſignifieth to be held faſt, as a bird when ſhee is taken in a ſnare, or a Malefactor when he is arreſted by a Sergeant, or a condemned man when hee is manicled, and fetteted againſt the day of execution. It implyeth that there is no meanes, no hope of eſcaping damnation: ſo as the maine point here intended, is this; He that ſinneth against the Holy Ghoſt, ſhall most certainly be damned. This the Apoſtle alſo implyeth, where he ſaith, that to ſuch an one there remaineth no more ſacrifice for ſinnes, Heb. 10. 26. 27Heb 10:26Heb 10:27but a certaine fearefull looking p. 618for of iudgement, and fierie indignation.

The reaſons**§ 27. before al…eadged to proue that this ſinne ſhall not be forgiuen, doe alſo proue the certainty of his damnation who committeth it.

§. 29. Of the eternity of Damnation.

YEt further to aggrauate the fearefull eſtate of him that ſinneth againſt the Holy Ghoſt, it is added, that his damnation is ETERNALL. This euerlasting continuance is common to all that are caſt into hell, in which reſpect their torments is ſet forth by ſuch like phraſes as theſe, aaMar. 9. 43, 44Mark 9:43Mark 9:44The worme that dieth not, Fire that ſhall neuer be quenched, bbIude v. 6.Euerlaſting chaines, Mat. 25 41.Matt 25:41Eternall fire, dd2 Theſ. 1. 9.2 Thess 1:9Euerlaſting perdition But the certainty of this euerlaſting damnation, is that which is proper to them that ſinne againſt the Holy Ghoſt. The doome is irreuocably paſſed againſt them; while here they liue, they know they ſhall be caſt into endleſſe, eaſeleſſe, mercileſſe, and remedileſſe torment.

This aggrauation of damnation by the euerlaſting continuance of it,The hereſie of the Chiliaſts refuted. doth euidently refute the hereticall poſition of Chiliaſts, or Millinaries, or (to vſe our Engliſh word) Thouſandaries, who held that the Diuels and all the damned in hell ſhould after a thouſand yeeres be deliuered. Eternall and euerlaſting continuance properly taken, as it is in the forenamed places, admitteth no date or end of time: which the forenamed heretikes obſeruing, grant that indeed the fire of hell burneth eternally; but they further ſay that it burneth after the damned are deliuered out of it: but this euaſion will not helpe them. It is certain that God maketh nothing in vaine. If there be fire burning eternally, it is for ſome end and purpoſe. But what other end or purpoſe can be imagined, then the iuſt puniſhing and tormenting of the damned in hell? Shall there be an hell, and no creature in it? Beſides, Chriſt expreſly p. 619ſaith, they ſhall goe into eternall puniſhment. Mat. 25. 46.Matt 25:46Now the fire of hell is no longer a puniſhment, then the damned be tormented therein: eternally therefore they are tormented therein, and can neuer be freed from it.

As for their obiections taken from Gods mercy and iuſtice, they may eaſily be anſwered, if Gods former dealing with the damned, and the nature of ſinne for which they are condemned, be duly weighed.

§. 30. Of the anſweres to the Chiliaſts obiection taken from Gods mercy.

COncerning Gods mercy,Obiect. 1. Gods mercy is ouer all his workes. they ſay, that it is ouer all his workes, and thereupon they conclude, that the damned muſt partake thereof: which (ſay they) they cannot doe if eternally they lie tormented in hell.

Anſw. Anſw. 1. Thus diuels & damned hauehave beene made partakers of Gods mercy.Surely they hauehave taſted of Gods mercy: for the Diuels were made at firſt glorious Angels, Angels of light. The damned were alſo at firſt created in a moſt happy eſtate, euen after Gods image: and many of them had a long time, and faire meanes of repentance offered vntounto them; beſides, the many outward temporal bleſſings which in this world they hauehave enioyed. They all hauehave abuſed and reiected Gods mercy.

As for their preſent eſtate,Anſw. 2. Some mercy is manifeſted in hell. I might ſay that it is ſome mercy that they are not more tormented: for God could make them feele more then they doe.

But we are to know that Gods mercy and iuſtice muſt goe together.Anſw. 3. Gods iuſtice is not ſatisfied for the damned. Where iuſtice is not ſatisfied, no place is left for mercy: but Gods iuſtice is not ſatiſfied for the Diuels and damned: how then ſhould mercy be expected?

§. 31. Of the anſweres to the Chiliaſts obiection, taken from Gods iuſtice.

COncerning Gods Iuſtice, Obiect. 2. Vniuſt to puniſh a temporary ſin eternally.they ſay that it cannot ſtand with Iuſtice to puniſh a temporary ſinne, a ſin which p. 620was committing in time, with an euerlaſting puniſhment.

But ſin though in continuance it were not euerlaſting,Anſw. 1. Sinne infinite in nature. yet is it in nature infinite: for the greatneſſe of a ſin is meaſured according to the greatneſſe of the perſon againſt whom it is committed. Wee ſee in the counts of men that one and the ſame wrong committed againſt a meane man, and a Monarch, is accounted leſſe or greater. That which being done againſt a meane man, will ſcarce beare an action in Law (as we ſpeake) committed againſt a King may proue a capitall matter, a matter of high treaſon, and bring a man to the gallowes. Now eueryevery ſin is a tranſgreſſion of Gods Law, and committed directly againſt the infinite Maieſtie; and in that reſpect it is infinite in nature, and deſerueth an infinite puniſhment. But the creature is finite, and cannot in time beare an infinite weight of vengeance, and therefore it lieth eternally vnderunder it. There is then a proportion betwixt the ſin of the damned, and their puniſhment: both are infinite. Sin in quantity and greatnes, the puniſhment in time and continuance: what ſin wanteth in continuance, it hath in greatnes; 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 iuſt in inflicting an eternall puniſhment on an infinite ſin.

Beſides,Anſw. 2. The will of the damned to ſin is euerlaſting. though the damned be reſtrained, or cut off by the hand of God from an euerlaſting continuance to commit ſin, yet their will and deſire is neuer to ceaſe ſinning. For herein lieth a maine difference betwixt ſuch ſinners as hauehave their ſins forgiuen, and ſo are ſaued, and ſuch as are neuer forgiuen, but are damned. Thoſe mens minds and wils are altered, and they truly repent of their ſinnes paſt, and deſire and endeauour to ſin no more. But theſe mens minds and wils vntounto their very death are ſet p. 621on ſin: and if they could alwaies liue on earth, they would alwayes ſin on earth. Now it is the mind, will, and diſpoſition of a man, whereunto God hath eſpecially reſpect.

Againe,Anſw. 3. The damned neuer ceaſe ſinning in hel. the damned continue to ſinne euerlaſtingly in hell. As the glorious Angels and bleſſed Saints in Heauen euer continue to praiſe the God of Heauen, ſo the diuels and damned in hell continue to blaſpheme the ſame God. Their puniſhment therefore endureth no longer then their ſinne.

Laſtly,Anſw. 4. The damned wittingly pull on themſelues eternal puniſhment. Simile. they wittingly & wilfully pull vponupon themſelues that eternall weight of Gods wrath, and therefore iuſtly lie vnderunder it eternally. God hath declared before hand that eternall damnation ſhall be the reward of impenitent ſinners; and yet they impenitently continue in ſin. Suppoſe a mill-ſtone hanging by a coard, a man ſhould wilfully ſtand vnderunder that mil-ſtone, and cut the coard, and withall refuſe to hauehave any meanes to keepe the mil-ſtone from falling downe: did not he by cutting that coard pull death on himſelfe? This is the caſe of the damned. Gods wrath is an infinite burden, by Gods law it is held vp ouer mens heads: ſinne is a ſword, whereby the coard of Gods law is cut: by faith and repentance Gods wrath is ſtaid from falling on man. The vnbeleeuing and impenitent ſinner refuſeth the meanes of with-holding and ſtaying Gods wrath. Is it not now iuſt that this eternall weight of Gods wrath ſhould lie on him?

Thus wee ſee that it is neither againſt Gods mercy, nor againſt his iuſtice to inflict eternall damnation.

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

FRom the connexion of this affirmatiue part of the iudgement (ſhall be in danger of eternall damnation) with the negatiue (ſhall neuer be forgiuen) I collect that, The ſinner p. 622which hath not his pardon cannot eſcape eternall damnation: or pardon muſt be obtained, or the puniſhment muſt be vndergone.Matth. 18. 34.Matt 18:34 The ſeruant whoſe debt the Lord recalled, and would not forgiue, because of his vnmercifulneſſe, was deliuered to the tormenters.

Otherwiſe men would not care for Gods fauour in pardoning ſinne,Reaſon. nor any thing eſteeme Chriſts ſacrifice, whereby pardon is purchaſed.

Vſe O let vsus giuegive no reſt to our ſoules, till wee hauehave aſſurance of the pardon of our ſins. A man attainted, and euicted of treaſon, though his life may be prolonged, and ſentence of death not executed, yet is not quiet till hee hauehave his pardon, vponupon feare that aduantage may ſometime or other be taken againſt him for his crime: and yet the vttermoſt perill is but death of body. The perill of ſin is eternall damnation. It ſhall aſſuredly be executed, if pardon bee not gotten. How then can the ſinner, who hath no aſſurance of pardon, ſleepe quietly? Surely this doctrine is either not knowne, or not beleeued, or not regarded by ſuch as hauing no euidence of pardon, paſſe their time ouer in mirth and iollity. Well did Dauid know this point, which made him with an holy admiration ſay, Bleſſed is he whoſe tranſgreſsion is forgiuen, Pſal. 32. 1, 2.Ps 32:1Ps 32:2whoſe ſinne is couered: Bleſſed is the man vntounto whom the Lord imputeth not iniquitie. On the contrarie ſide wee may ſay, Curſed is hee whoſe ſinnes are not forgiuen. If eternall damnation doe make a man curſed, he is curſed.

§. 33. Of preuenting the ſinne againſt the Holy Ghoſt.

TO returne to the point in hand, wee hauehave heard what the ſinne againſt the Holy Ghoſt is, and what the iſſue thereof is, namely, Impoſsibility of pardon, certaintie of eternall damnation. Whoſe heart doth not tremble to p. 623thinke of their eſtate? The very Diuels doe tremble to thinke of their owne doome and iudgement. Diues is thought to be in a moſt miſerable plight. That which miniſtreth any comfort to ſinners in this world, is, that they hope the due vengeance of their ſinnes ſhal not be executed vponupon them. This hope can none hauehave that ſinne againſt the Holy Ghoſt. Though all ſinnes (as before we hauehave heard) ſhall bee pardoned, yet a man may ſo grow on in impudencie and obſtinacie, as to ſinne againſt the Holy Ghoſt, and make his ſin irremmiſſible, and himſelfe certaine of eternall damnation.

Let vsus therefore take heed of making any way to this ſin,Vſe 1. Make no way to the ſinne againſt the Holy Ghoſt. and of prouoking God to caſt vsus cleane ouer into Satans power, or rather to ſuffer vsus to giuegive vp our ſelues wholly vntounto Satan. For the preuenting hereof, let the directions heere following bee carefully obſerued.

1 Be watchfull againſt eueryevery ſin,1 Withſtand beginnings. yea againſt the very beginnings of ſinne.Epheſ. 4. 27.Eph 4:27 GiueGive no place to the Diuell. Take heed left there be at any time in any of you an euill heart of vnbeleefe, Heb. 3. 12.Heb 3:12in departing from the liuing God. Eſpecially let vsus take heed of ſinning againſt our owne iudgement and knowledge, againſt the perſwaſion of our heart and conſcience, and againſt the reuelation and motion of Gods Spirit in vsus. Sinne is deceitfull, and Satan is ſubtill. They allure men ſtep by ſtep to deſcend, till by degrees they bring vsus into this irrecouerable downefall of the ſinne againſt the Holy Ghoſt.

2 HaueHave the Goſpell,2 Set thy heart on the Goſpell. the Word of ſaluation, in high account. As we hauehave knowledge thereof, ſo let vsus ſet our heart and louelove vponupon it. LoueLove of the Goſpell will make men cleaue cloſe vntounto it, and will keepe them from renouncing of it.2. Theſ. 2. 10, 11.2 Thess 2:102 Thess 2:11 If men receiue not the louelove of the truth, that they might be ſaued, God will ſend them ſtrong deluſion, p. 624that they ſhould beleeue a lye, and bee damned. Through light eſteeme of the Goſpell, men oft come to reiect it: and to proue Apoſtates.

3 Duely weigh the difference betwixt Chriſt and the world;3 Conſides the gaine which commeth by holding Chriſt. how Chriſt can vphold thee, and preſerue, and protect and proſper thee againſt the world: but all the world cannot ſhelter thee from his warth. True knowledge of Chriſt, of the benefits wee reape by him, of the priuiledges we hauehave in him, of the comfort and peace we receiue through him,Phil. 3. 8.Phil 3:8 will make vsus account all the things of this world, in compariſon of Chriſt, but as dung: and it will make vsus alſo ſtand the more reſolutely againſt all the aſſaults of the world, and not ſuffer our ſelues thereby to be drawne from Chriſt. Let vsus oft call to minde that which Chriſt hath ſaid to this purpoſe,Matth. 16. 26.Matt 16:26 What is a man profited if he gaine the whole world, and loſe his owne ſoule? or what ſhall be giuegive in exchange for his ſoule?

4 If at any time through his owne weakeneſſe,4 Perſiſt not in denying the faith. or the violence of any temptation, a man be ſo farre ouertaken, as to deny the Goſpell, and to forſake Chriſt, let him not perſiſt therein;Matth. 26. 75.Matt 26:75 but rather (as Peter did) vponupon the firſt occaſion offered to diſcouer his folly, let him throughly humble himſelfe, and ſpeedily repent. The longer ſinne continueth, the ſtronger it groweth: and the greater aduantage will Satan take thereby.Simile. Deadly poiſon being ſpeedily purged out, may be kept from infecting the vitall parts.

5 After once thou art recalled,5 Take heed of …aple. hauing before time denied Chriſt, be the more watchfull ouer thy ſelfe, that thou deny him not againe,Luke … 26. and againe. If the Diuell being once caſt out, returne againe, Hee will come with ſeuen other ſpirits more wicked then himſelfe. 2. Pet. 2. 20.2 Pet 2:20If after men hauehave eſcaped the pollutions of the world, through the knowledge of th… p. 625Lord and Sauiour Ieſus Chriſt, they are againe intangled therin and ouercome, the latter end is worſe with them then the beginning.

6 While thine heart is pliable pray;6 Pray againſt this ſinne. earneſtly, inſtantly pray, as againſt all ſins, ſo eſpecially againſt preſumptuous ſinnes (as Dauid did) and in particular,Pſal. 19. 13.Ps 19:13 againſt this vnpardonable ſinne.See Treat. 3. of prayer. §. 20, 22. Nothing more powerfull againſt ſinne and Satan, then faithfull prayer: without this all other meanes are fruitleſſe. This meanes is to be vſed as for our ſelues, ſo alſo for others (as we hauehave**Treat. 3. of Prayer. §. 36. before ſhewed). There is nothing againſt which we ought more earneſtly to pray, then againſt this ſinne: for no eſtate more deſperate then theirs who fall into this ſinne.

§. 34. Of the perſons who cannot fall into the ſinne againſt the holy Ghoſt.

AS this Treatiſe was begun with declaration of Gods Mercy, in forgiuing all manner of ſins, ſo it ſhall bee concluded with application of comfort to the elect, and that in regard of the nature and iſſue of the ſinne againſt the Holy Ghoſt. That which maketh this ſin to ſeeme as an hot fiery thunderbolt, euen that which maketh it moſt terrible and dreadfull, that, I ſay, miniſtreth matter of comfort to the elect, namely, that it is impoſsible it ſhould be pardoned, and that the committers thereof are ſure to bee eternally damned.

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

The Reaſons are euident.

1 When they come to bee inlightned,Reaſons. 1 When inlightned, they are born againe. together with their illumination, regeneration is wrought in them. Now they who are borne againe, cannot ſo wholly giuegive vp themſelues to ſin and Satan, as to ſin againſt the Holy p. 626Ghoſt. The Apoſtle (in a more inferiour degree and kinde of ſinning, then in this kinde againſt the Holy Ghoſt) ſaith, Whoſoeuer is borne of God doth not commit ſin: for his ſeed remaineth in him, 1. Iohn 3. 9.1 John 3:9and he cannot ſinne becauſe he is borne againe.

2 All the ſinnes of the elect in the iſſue and euent are Veniall, 2 All their ſinnes are veniall.ſuch as ſhall be pardoned. For though in the nature and kinde of ſin, eueryevery of their ſins are (as the ſins of all other)Rom. 6. 23.Rom 6:23 mortall (For the wages (and due deſerts) of ſin (not any one ſin excepted) is death) yet hath Chriſt by his death ſatisfied for all their ſins. All therefore ſhall be pardoned to them.

3 All that are elected,3 They are elected to life are elected to eternall life: and being elected thereto, they ſhall aſſuredly be made partakers thereof. Gods purpoſe and decree remaineth firme and ſtable, and cannot be made fruſtrate. They are not therefore in danger of eternall damnation: and ſo cannot fall into that ſin.

Yet let no man be preſumptuous, or ſecure in this regard: for firſt, hee may bee miſtaken in his election, and thinke he is choſen, when indeed he is not. If hee be deceiued, and miſtake the markes of his election, then is he not exempted from this ſinne, and the feareful iſſue thereof.

Againe, though he be elected, yet if hee be not watchfull ouer himſelfe, he may fall into ſo great a gulfe of ſin, and be ſo neere the pit of eternall damnation, as hee will hauehave cauſe againe, and againe to repent his folly, as wee hauehave * before ſhewed.Treat. 2. of Faith. §. 60. Let vsus therefore worke out our ſaluation with feare and trembling. VntoUnto which ſaluation that we may be kept blameleſſe,Phil. 2. 12.Phil 2:12 The Grace of the Lord Ieſus Chriſt, 2. Cor. 13. 14.2 Cor 13:14and the louelove of God, and the Communion of the Holy Ghoſt be with vsus all. Amen.

FINIS.