A Cordial for a Fainting Soul, Sermon 5
SERM. V.
LUKE 17. 5.
Lord increaſe our Faith.
I Am come now to Sathans laſt block, that he ordinarily layes for the beleever, to ſtumble upon in the way of beleeving; when he cannot perſwade them to deſpair of their intereſt in Gods hidden decree, nor yet in regard of the hardneſſe of their own heart, nor yet in reſpect of their unworthineſſe, But the poor ſoul looks above all theſe, to the Lord Jeſus Chriſt, then he ſhoots his laſt arrow, by ſuggeſting to the foul ſuch thoughts as theſe. But what if I have ſinned againſt the Holy-ghoſt? That generall rule, Mat. 12. 31. All ſin and blaſphemy ſhall be forgiven, hath a particular exception, But whoſoever blaſpemes the Holy-ghoſt ſhall never be forgiven. And if I be within that, I have nothing to do with the generall promiſe. Now Sathan having here to do with a poor credulous ſoul, that is far eaſier to beleeve evill, then any good of it ſelf, hath the fuller blow at it, and followes on while the iron is hot, he knows if he can but juggle the ſoul into this perſwaſion, beleeving is at an end. And as there are very many, whom he either firſt or laſt, batters with this engine of death; ſo in regard of the weakneſſe and ignorance of the moſt of Chriſtians, eſpecially in the beginning of their converſion, there are not a few that are wounded with this dart, and will hardly be beaten out of that groundleſſe conceit, that they have really, and indeed ſinned that unpardonable ſin againſt the Holy-ghoſt, which occaſions (poſſibly) many a dayes ſadneſſe, and dejection, groundleſſely. Now in regard that this temptation is entertained ordinarily through a defect of knowledge and underſtanding, of what ingredients that compounded wickedneſſe is made off, I ſhall in ſpeaking to the ſatisfaction of a poor ſoul under this complaint, Speak ſomething concerning the nature of that ſin, which if once truely underſtood, will be enough of it ſelf, to let ſuch poor ſouls ſee how groundleſſely they have yielded to that temptation of Sathan.
Cap. 5.
How to ſatisfie a poor ſoul that conceives, that it hath ſinned the ſin againſt the Holy-ghoſt, and therefore ought not, may not beleeve.
ALas! (ſaith a poor Chriſtian) Why do you tell me of beleeving?The Complainant. I know ſir, there is a fulneſſe, and freeneſſe, of mercy in Ieſus Chriſt, for poor ſinners, yea, though their ſins have been many and great; But I am ſure, the ſin againſt the Holy-ghoſt ſhall never be forgiven, and I and confident that very ſin have I committed. I have ſinned againſt light and knowledge, I have had blaſphemous thoughts, and have in heart denied Chriſt, and been tempted to deny the truth of Ieſus Chriſt, &c.
Now to the ſatisfaction of a poor ſoul under this perplexity of ſpirit, let me ſpeak ſomething: Firſt, By way of premiſe; Secondly, By way of conſideration.
Firſt, By way of Premiſe, It is a truth that there is ſuch a ſin may be committed, as is the ſin againſt the Holy-ghoſt, and being committed, it is unpardonable. That ſuch a ſin there is, is plain from ſeverall places of Scripture,Mat. 12. 31. Mat. 12. 31. But the blaſphemy againſt the Holy-ghoſt ſhall never be forgiven men: Mark and Luke both make mention of the ſame paſſage of truth from our Saviours mouth,Mar. 3. 28. Mar. 3. 28. Lu. 12. 10. The Apoſtle Iohn makes alſo mention of it,Lu. 12. 10. 1 Ioh. 5. 16. There is a ſin to the death; 1 Ioh. 5. 16.And the Apoſtle to the Hebrews, in two Chapters, makes a more full, and ſpecifical diſcovery,Heb. 6. 4, 5, 6. and 10. 26, 27. Heb. 6. 4, 5, 6, 7. and 10. 26, 27. It is called the ſin againſt the Holy ghoſt, not that it is onelyonly againſt the third perſon in the Trinity,Vſher. who is the Holy-ſpirit,Vrſia. for the ſin is againſt the whole Trinity,Pareus. the three perſons making but one divine Eſſence; but becauſe it is a direct oppoſition, and reſiſtance of the light of knowledge, with which the Holy-ghoſt hath enlightned the heart of him that hath committed it;… Trinitatis ad extra lunt indiviſa. for although the work of enlightning be a work of the God-head, without it ſelf, and ſo a work of all the three perſons jointly, according to the known rule of Divinity; yet it is a worke which in the order of working, is ordinarily attributed to the third perſon in Trinity. There is ſuch a ſin, called by Chriſt, Blaſphemy againſt the Holy-ghoſt, he being that Perſon, whoſe office it is, in the order of the God-heads working, to enlighten the mindes with knowledge of the truth,Eph. 1. 17, 18. Eph. 1. 17, 18. Heb. 6. 4.—Secondly, This ſin once committed is unpardonable;Heb. 6. 4. this is alſo directly proved from thoſe forementioned places in the Goſpel, Mat. 12. 31.1 Ioh. 5. 16. &c. Heb. 6. 4. and therefore is called by the Apoſtle Iohn, The ſin unto death, In reſpect of the end, and puniſhment of it.
Secondly, It is as true that the elect ones cannot commit this ſin, Ioh. 10. 28.or ever be guilty of it. Chriſt hath ſaid, He hath given unto them eternall life, and they ſhall not periſh. 2 Tim. 2. 19The foundation of God ſtandeth ſure, 2 Tim. 2. 19. They ſhall be kept through the power of God unto ſalvation, 1 Pet. 1. 5.1 Pet. 1. 5. They that fall away were never in, nor ever of the number of the elect; for if they had been of them, they would (no doubt) have continued with them. But in that they go out and fall away, it is that they might be made manifeſt they were not of them, 1 Epiſt. of Iohn 2. 19. Who ſo ſin, Firſt, Can never be ſaved, Chriſt hath ſaid, Theſe ſhall never periſh: Secondly, They can never repent and beleeve. Chriſt hath ordained, that the elect ſhall repent, and beleeve, and although they may ſlip, and fall, yet he hath ordained they ſhall riſe again, and by repentance be recovered. Theſe things being premiſed, Let me come in the next place to propound ſome conſiderations, that being ſeriouſly meditated and made uſe of, may ſerve to ſtay, and comfort, and ſettle the hearts of ſuch Chriſtians, as yielding to this temptation, have troubled and perplexed their own ſpirits.
Firſt of all conſider, That as it is a certain truth, that there is ſuch a ſin commiſsible, that a creature may be guilty of, yet it is as incertain what this ſin is; None ever could yet determine it, or if they have done it, it hath been unwarrantably, I mean for the ſpecificall …in; Innumerable almoſt have been the opinion of the Antients; Some have thought it to be malice againſt the Brethrens-graces; others, Finall impenitency; others, deſpair of Gods mercy. The Papiſts make ſix ſpecies of it.
1. Impenitency.
2. Deſpair: (theſe two ſeem to be but conſequents of it.)
3. Obſtinacy in wickedneſſe: (All obſtinacy in wickedneſſe cannot be, and how high, what degree of obſtinacy conſtitutes it, they leave us to ſeek.)
4. The reſiſting of a known truth: This comes neareſt it; but yet for the heighth and degree of reſiſtance, they alſo leave us in the dark, and every reſiſtance is not.
5. The malice againſt our Bretheren for grace and goodneſſe: This hath ſomething in it tending to it, but reacheth not the full neither.
6. A ſinning out of preſumption of Gods mercy. That preſumption is an ingredient in this ſin is certain,Aq. 22…. q. 14. Att. 2. and that the ſin againſt the Holy-ghoſt, is a ſin of preſumption, but every ſinning upon preſumption of Gods mercy, certainly is not unpardonable: It is certain that blaſphemy againſt the Holy-ghoſt may be variouſly taken.
Firſt, L…terally, when any blaſphemous ſpeech is ſpoken againſt the Holy-ghoſt. As if any ſhould maintain the Holy-ghoſt, is not God, &c. So many of the antient fathers took it.
Secondly, It is ſometimes, and ſo we take it to be▪ meant here for a ſin against the Holy-ghoſts proper operations and workings, as his enlightening grace, &c. Heb. 4. 6, 7. For whoſoever ſins the firſt way, ſins not unpardonably,Auſ. T. 10. though dangerouſly; as Saint Auſtine largely proves,Serm. 11. de Verbis Din. p. 47. Copioſe tractat. that the Texts, Mat. 12. 31. &c. are not to be meant of every blaſphemous word, but there is (quadam blaſphemia & quoddam verbum) a certain word, and a certain kinde of blaſphemy: Now what this is, that we are in the dark for, nor have any (except the Papiſts unwarrantably) dared certainly to define or deſcribe it, ſo as to ſay, This is the unparponable ſin; Now therefore, Chriſtian, upon what ground doeſt thou ſay, Thou haſt ſinned the ſin againſt the Holy-ghoſt, when neither thou nor any other can ſay, this or that is the ſin againſt the Holy-ghoſt? why doeſt thou accuſe the ſoul of thou knoweſt not what? Judge if this be not an irrationall yielding to a groundleſſe temptation. But ſaith a poor Chriſtian, I have refuſed the enlightening ſpirit, I have refuſed inſtruction, and hated counſell, and what is this, but the impardonable ſin? or have …inned againſt knowledge, ſuch and ſuch a truth I have denied, diſputed againſt it, &c. To make therefore a little progreſſe, though poſitively it cannot be ſaid, nor ſpecifically determined, what the ſin againſt the Holy-ghoſt is, that is unpardonable (for it is certain, that every ſin againſt the Holy-ghoſt, is not unpardonable; A lye againſt knowledge, is a ſin againſt the Holy-ghoſt, Act. 5. 3. yet not unpardonable, Jacob committed it for the bleſſing:) Yet,
1. It may be ſhewen negatively, what it is not.
2. Severall ingredients may be diſcovered, that muſt be in this compound of iniquity. And in relation to thy complaint conſider,
Secondly, That none can be guilty of it, but ſuch as have had a great meaſure of knowledge of Gods truth, Heb. 6. 4, 5, 6. They muſt be ſuch as have been enlightned, that is, ſuch as the Goſpel hath been preacht too, and receive by, ſo that it hath cleared up his underſtanding from that darkneſſe and miſt of naturall blindneſſe, and ignorance, in which Adams fall left us.
Secondly, Such as have taſted of the heavenly gift, that is, Faith (ſaith Pareus) ſuch as having heard the word, have not onelyonly been convinced of it, but given a firm aſſent of Faith to it; for it can onelyonly be underſtood of a temporary Faith of aſſent, not of true juſtifying Faith, for that in whomſoever it is, is kept by the power of God to ſalvation, 1 Pet. 2. 5.
Thirdly, Such as have taſted of the good word of God, Such as have had the Goſpel preacht to them, and have apprehended it good and ſweet, received it with joy;Heb. 10. 26. Heard it gladly (as Herod) Heb. 10. 26. They muſt be ſuch, as have received the knowledge of the Truth; It muſt be a defection, and a declination from knowledge, and a profeſſion, as is clear from that place, Heb. 10. 26. from whence is plain, that a naturall man that never was enlightned, or an heathen that never heard the word of God, or thoſe that though they have heard, yet have not had hearts to regard and received what they hear, and give aſſent to it, Theſe cannot be guilty of this unpardonable ſin; why doeſt thou therefore trouble thy ſelf, that thou hast refuſed the Goſpel, and therefore thou haſt ſinned the ſin againſt the Holy-ghoſt, When the Goſpel was never made known to thee, ſo far as to enlighten thee? poſſibly thou heardſt the word, but underſtoodſt not, regardeſt nothing. Thoſe that crucified Chriſt, were converted at Peters Sermon, Act. 2. have thine ears been ſtopt to the means of grace? be humbled for it, but diſpair not becauſe of it, though thou beeſt called at the ninth hour, yet if thou wilt come in at the eleventh, thou ſhalt be received, and welcome, onelyonly come. God winked at the time of thy ignorance,Act. 17. 30. Act. 17. 30. This ſin muſt be againſt the word, heard, received, taſted, &c. It is not a bare piece of originall corruption, conſiſting in a privation of knowledge, or averſeneſſe unto knowledge, or vanity of heart in not regarding knowledge; but it is the higheſt piece of actuall rebellion, not for a while to ſtand at a diſtance from a pardon offered, but to begin to reach out an hand to take it, and then draw back, and ſpit in the face of that God that offers thee; This is plain, for it is a blaſphemy againſt the Holy-ghoſt in his workings; now the ſpirit doth not alwayes work with the preaching of the word, much leſſe is the law of nature the work of the ſanctifying ſpirit: But the work of illumination and ſanctification, thoſe are the ſpirits works, in which we muſt take heed of oppoſing him. This ſin is not petty-iarceny, but high-treaſon againſt God. But alas! will a poor Chriſtian ſay, yet I fear, for I have received and taſted the word of truth, and I have made a ſhew of rejoycing in the good word of God, and after this have I been in my heart, thinking to deny Christ to be the Saviour of the world, to deny the word to be the word of truth, and ſinned againſt knowledge.
Thirdly, Therefore conſider, This ſin which is the unpardonable ſin, muſt be a ſetled ſin of thy own, continued in without repentance, and will be more then a ſin of thy heart. That it is firſt begot in the heart, as all other ſin is, is a truth, but it goeth out of it; blaſphemy is properly committed with the tongue, without queſtion, the heart, and tongue, and hand, have all a portion in this ſin unpardonable, but it is not in the thought onelyonly: Beſides, 2. It may be thy blaſphemous thoughts, which thou hast in thy heart, are none of thine own; for ſuch thoughts there are oft times in a Chriſtian, that are meerly caſt in by Sathan into the ſoul, neither bred in, nor nurſed by the ſoul, nor delighted in, but are like the childe that was dead, laid (by the true mother) by another womans ſide. It is a little queſtion, whether theſe thoughts be ſins, or no, if ſpurned out, and rejected by thee? whether they ſhall be put upon thine, or upon Sathans ſcore,The contrary is determined by moſt of our divines. to anſwer for? It is by all granted, that if they be ſins, they are the leaſt of ſins; as ſuppoſe I ſhould have a thought in my heart, that there is no Chriſt, but he whom the Goſpel ſpeaks of were an impoſtor; I know not how this thought came there, I have a ſuggeſtion to beleeve it, but my heart riſes againſt it, cries avoid Sathan, I pray againſt it, humble my ſelf, that my baſe heart ſhould ever have ſuch a gueſt; for my part, I make a great queſtion, whether theſe thoughts be a ſouls ſins, any more then if a ſtrumpet ſhould come and lay a childe in an open porch or entry of an honeſt woman, it would prove that the honeſt woman were the mother, becauſe the baſtard lay in her entry or houſe, unleſſe the law ſo adjudged it, in regard the door or entry was open; So unleſſe you will ſay, that the heart ſins by being no better ſhut, then to let ſuch a thought be thruſt in, queſtionleſſe the very thought as a formall ſinfull thought or motion, is not the ſouls, but Sathans: But however, if it be thy ſin for which thou haſt cauſe to be humbled; Yet it is far from this ſin, this muſt be a conſtant owner and poſſeſſor of thy heart, and a ſin of a far higher nature, then ten thouſand ſuch thoughts are.
Fourthly, Thou ſayeſt, O but I have ſinned many times againſt knowledge, againſt the light of my conſcience. Conſider therefore, That though this ſin be a ſin aginſt knowledge, yet every ſin againſt knowledge, is not this ſin: Without queſtion Iacob …inned againſt knowledge, in ſaying he was his fathers ſon, His very ſon Eſau; and David in committing murther, and adultery; and Peter in denying his Maſter. All theſe were ſins againſt knowledge, and yet none of them ſins againſt the Holy-ghoſt. It muſt be a ſin againſt the knowledge:
1. Of a divine Truth.
2. Of ſome fundamentall truth of the Goſpel.
3. Diſtinctly made known to thee. This is plain from the ſixth of the Heb. 4, 5, 6. and 10. 26. And from the Phariſees commiſſion of this ſin, Mat. 12. 31. They were …onvinced of it as a truth, that Jeſus Chriſt was the … of God, and did thoſe miracles he did by the power of the Divine Nature; yet ſinned in their ſaying before the people, This man casteth out Devils by Beelzeb… the Prince of Devils: Sins of knowledge againſt the law directly, are far from this ſin alſo, the ſin of our firſt parents, it is a ſin againſt the enlightening grace of the ſpirit of God, yea, though thou haſt denied ſome truth, not fundamentall, &c. Indeed for all ſuch ſins as theſe are, thou haſt very great cauſe to be humbled (Chriſtian,) and to …it down and mourn bitterly, that theſe wickedneſſes may be forgiven, and doing ſo thou needſt not deſpair of the pardon of them. But alas, (ſaith a poor Chriſtian) I have in a paſsion or ſickneſſe, when I knew it was the hand of God, blaſphemed God, or I have at ſuch a time for fear of threats of death, denied the work of God, and the truth of God, &c.
Fifthly, Therefore conſider, That though the deniall of thy knowledge and the truth of God, be a great piece of this ſin, yet it is not enough to conſtitute it, and beſides, it muſt be another manner of deniall, then that which thou complaineſt of.It muſt be a deliberate and adviſed deniall, not raſh, and ſudden. It is not enough to conſtitute this ſin, for there muſt be a blaſphemy: Secondly, An oppoſition to it.
Secondly, It is true, that deniall is an ingredient in this unpardonable …in: But it muſt be,
1. A wilfull deniall, free, not ariſing from fear. Peter ſo denied his Maſter, and many of the Martyrs denied, yea, and abjured the Faith; But either, Firſt, Sathan by his temptations, Secondly, Or the weakneſſe of their fleſh, occaſioned it, for they at the ſame time loved Chriſt, and the truth of Chriſt.
2. It must be a deniall, on purpoſe to diſcredit the truth, out of a venome and malice of heart to it. I may deny a fundamentall truth, in an argument and diſputation, to ſee how another can prove it, yet I have not ſinned the ſin againſt the Holy-ghoſt I hope.
3. It muſt be a conſtant deniall. If they ſhall fall away, foreign [it ſignifies falls all in ſhatters] ſo as an old rotten houſe not well at firſt put together. Comfort thy ſelf therefore Chriſtian, thou haſt not ſinned the ſin againſt the Holy-ghoſt, though thou haſt poſſibly inadviſedly ſpake with thy lips, yea, though through the violence of Sathans temptations and wickedneſſe, or weakneſſe of thy heart, (for fear) thou haſt denied thy Saviour and his truth; onelyonly go out and weep bitterly, renew thy love, regain thy favour, confeſſe him before men; Thus many of the Martyrs did, rending their recantations, or abjurations, and ſuffring Martyrdom gloriouſly. But yet will ſome poor Chriſtian ſay. Alas! yet I fear I have ſinned this ſin, I have hated ſuch a godly man, envied that goodneſſe which I ſaw in him, I could hardly endure ſuch a man, whom I am confident is the Saint of God, &c. Conſider therefore in the ſixth place,
Sixthly, That the hatred and envy of every godly man, nor every envy of his goodneſſe, or every oppoſition againſt him for it, doth not make thee guilty of this unpardonable ſin. It is poſſible thou mayeſt hate a man that is a godly man, for ſome civill injury he hath done thee, or thy friend, poſſibly thou maye… do it ignorantly, verily thinking he is nought; poſſibly thy envy of him, may be an emulation, not being ſorry that the truth lives in him, but angry to ſee the graces of Gods ſpirit live in him, and not thee; theſe now are far from unpardonable ſins, nor is every oppoſition of the truth of Jeſus Chriſt, or the profeſſors of the truth, an oppoſition ſufficieut to conſtitute this ſin, it may be a perſ…cution out of ignorance as Pauls was, and God pardoned it, 1 Tim. 1. 13.
It muſt be firſt an hatred of, and oppoſition againſt, the truth and godlineſſe of ſuch men. Not when thou maliceſt godlineſſe, becauſe it is in him that hath done thee a perſonall injury, but when thou maliceſt and hateſt a man, becauſe he is holy, and loves the truth of God, and lives before God ſtrictly.
Secondly, It muſt be with a ſecret deſire to extinguiſh and ſpoil the credit of God, and his truth. When a wretch is mad to ſee Gods name exalted, and to ſee the truth of God proſper, and would fain ſpoil all its market.
Thirdly, And it muſt be an oppoſition to the truth, that to the wretch is known, and he is convinced, that this is a truth of Jeſus Chriſt, yet he hateth a perſon, becauſe, he entertains it and walks accordingly, and ſeeketh how to cut off him, and the truth; ſuch manner of malice was the Phariſees malice, Mat. 12. 31. Yet, alas! (ſaith a poor Chriſtian) Since I have received the Holy-ghoſt, and taſted his guifts, I have ſinned thouſands of ſin, renewing them every day, &c. From what hath been already ſaid, That this ſin muſt be an oppoſition, a knowing, wilfull, open, malicious oppoſition, to the truth of Chriſt, were enough to anſwer this. But conſider,
Seventhly, It muſt be a totall falling away from the truth, Religion and profeſsion of Ieſus Chriſt, Heb. 4. 6. Many are the Saints failings, this muſt be a totall falling from all grace and holineſſe; When a man clear leaves all manner of profeſſion of holineſſe, and falls into all manner of wickedneſſe; Now dareſt thou accuſe thy heart of this Chriſtian? or doeſt thou ſometimes ſlip, but preſently renew thy covenant made with God, by a ſeaſonable repentance, praying, crying, bettering thy life and converſation, &c. Never fear this ſin; it hath many dr…ms of the weight of hell in it, more then thou complaineſt of.
Eighthly, It is not probable (ſaith Maſter Rutherford) That thou ſhouldſt be guilty of that ſin againſt the Holy-ghoſt, and none but thy ſelf complain of it. It ordinarily breaketh out into prodigious acts of wickedneſſe, it is no chamber cloſet ſin, though it be hatcht in thy heart, yet it goes into the mouth, and defiles that, that ſinner with that reviles, and raves, and blaſphemes Chriſt; and commonly it ſhews it ſelf further, the ſinner (with Iulian) perſecuteth the Saints, whom his heart knows are Saints, with fire and ſword; didſt thou ever do any of theſe things? (Chriſtian) miſtake not thy ſelf, be humbled for thy ſins and failings, but tranſgreſſe not by deſpairing without a cauſe. Conſider further,
Ninthly, If thy ſin that thou complaineſt of ſo to be the unpardonable ſin as thou unwarrantably thinkeſt, be a trouble and a grief of heart to thee, thou maſt be ſure, that it is not that ſin that thou takeſt it for, Heb. 4. 6. It is impoſsible (ſaith the Apoſtle) that they, that commit it, ſhould be renewed again by repentance. The meaning of which place, is not that if they do repent yet it is impoſſible that they ſhould be pardoned, that were to put a lye upon the promiſes of the Goſpel; But it is impoſſible, that ever they ſhould repent to be renewed:Auſ. T. 10. Ep. de Verbis Domini 11. p. 45. This makes Saint Auſtine determine finall impenitency to be▪ the unpardonable ſin; when the wretch abuſing the mercy of God that ſhould leade him to repentance, according to the hardneſſe of his heart, refuſeth repentance, and treaſureth up wrath againſt the day of wrath. Now though I do not think (with Saint Auſtine) that this is the whole formality of that ſin; nor yet (with Aquinas and the Papiſts) that it can be properly called a ſpecies of that ſin, yet I think with almoſt all ſober Divines, that it is an undoubted conſequent of that ſin; God after the commiſſion of that ſin, by any poor wretch giving him over to a blindneſſe of minde, and a finall hardneſſe of heart, that he cannot repent: But like Eſau, If he ſeeks repentance carefully with tears, yet he finds it not. Now if thy ſin be a trouble, and grief of heart to thee, thou mayſt be aſſured it is not that ſin, for the undoubted conſequent of that is an hardneſſe of heart, and a reprobacy of minde.
Tenthly, Conſider, The …in againſt the Holy-ghoſt, neither in reſpect of it ſelf and its own greatneſſe, nor yet in reſpect of the power of Gods mercy, is unpardonable. Be it never ſo great, it is not infinite, as the mercies of thy God are; It is indeed a ſcarlet ſin, But ſcarlet ſins to the returning penitent, may be pardoned, Iſai. 1. 16.Iſai. 1. 16. It is unpardonable (ſay ſome) in reſpect of Gods will, God can, but he neither ever did, nor will pardon it, for it is a ſin of malice directly againſt pardoning mercy: Gods mercy would be ſtained in the pardoning of it. Secondly, It is unpardonable (ſay others, and thoſe the moſt) In regard that it is impoſsible that the ſinner ſhould repent and beleeve, without which, there is no hope of pardoning mercy, from any Goſpel promiſe: And this is queſtionleſſe true, for God hath ſaid, Perditio tua ex te, Thy damnation O Iſrael is of thy ſelf, not of me. Though a poor wretch be damned for this ſin, yet he may (proximately) thank the hardneſſe and impenitency, and unbeleef of his own heart, not Gods will. But yet further conſider,
Eleventhly, That this can be no ſufficient excuſe for thee, for not beleeving, bec…uſe though it doth take away from thee the power of beleeving, yet it doth not excuſe thee from the duty of beleeving. Beleeving is a Goſpel duty, it is a law enjoined to all, every one is called to it, Ioh. 3. 16. Mat. 11. 29. Iſai. 55. 1, 2, 3. Yea ſalvation is proffered to all thoſe that do beleeve in the Lord Jeſus Chriſt; doth the Goſpel any where ſay, Come you that have not ſinned the ſin againſt the Holy-ghoſt, come and beleeve and you ſhall not periſh? No ſurely, it calls to all, be you what you will, let your ſins be what they can, how many, how great ſoever they can, come, beleeve, and you ſhall not periſh. It is unwarrantable then to diſobey a Goſpel precept, upon a beleeving the temptations of thine enemy the Devil, or the groundleſſe ſuggeſtions of thine own ſpirit.
Laſtly, Conſider, If thou hadſt ſinned that unpardonable, thou couldſt not by any infallible demonſtration conclude thyſelf guilty of it, before thy dying day and hour. How wilt thou demonſtrate it, from thy hardneſſe of heart, and going on in unbeleef? thou muſt do it ſo or no way; for though thou beeſt a malitious perſecutor and hater of God, and goodneſſe, yet according to the tenour of the Goſpel promiſes, if thou repenteſt and beleeveſt, thou art forgiven; now if this hardneſſe of heart, joined with thy malice and unbeleef, be not finall, it is no infallible effect of this ſin; how wilt thou know it is finall before thou dieſt? canſt thou not yet repent and beleeve? ſtrive then Chriſtian, God may give thee power, and call thee in at the eleventh hour,V. Auſt. T. 10 Ep. 11. de Verbis Domini, p. 46. copioſe. juſt at thy dying hour (as the theef upon the croſſe) which if he does, thou haſt unjuſtly and cruelly condemned thy ſelf, and belyed thy own ſoul. To …umme up therefore all in a word▪ You hear Chriſtians, beleeving yet remains your great duty; It ſtands firm, beleeve, and you ſhall be ſaved. You have ſeen one block more thrown out of your way. I have ſhewed you this temptation, or ſuggeſtion, cannot hinder, where by the way you have accidentally heard ſomething of the nature of this unpardonable, which being well underſtood by Chriſtians, will be enough to ſatisfie Chriſtians againſt this doubt. And from all that hath been ſaid concerning this, You may gather this diſcription of the ſin againſt the Holy-ghoſt; which is conſonant to the ſenſe of moſt ſober and Orthodox Divines concerning it, and conteins the marrow of what moſt of our Divines have ſaid concerning it, Take it thus.
It is for a man that hath been firſt enlightened by the Holy-ghoſt.A Diſcription of the ſin againſt the Holy-ghoſt.
With ſecondly, Fundamentall Goſpel truths.
Thirdly,1. A ſubjecto. Diſtinctly.—Againſt, firſt knowledge, And ſecondly, Deliberation, Thirdly, Directly, Fourthly,From the degree. Freely and wilfully, Fifthly, Openly, Sixthly,A cauſa procreante. Maliciouſly, Seventhly, Deſperately.—Without any provocation, but the corrupt wickedneſſe of his own heart, (drawn out occaſionally upon the making known of ſome Divine Evangelicall fundamentall truths, or propagating of them, he himſelf being convinced, that they are the truths of God) In his heart to envy the credit of the truth amongſt others, and out of his malice to God,From the acts of it. whoſe the truth is, and to the truth, becauſe, it is true; to blaſpheme, and revile the truth of God, and oppoſe it in others malitiouſly, and to blaſpheme thoſe gifts of the Holy-ghoſt,From the object of it. and that truth which he had formerly been convinced of, and received,From the end of it. and to ſet himſelf in ſuch malicious oppoſition againſt it, as to deſire and do what in him lies, to ſpoil the credit,From the conſequents of it. and extinguiſh the light of the truth, and deſtroy the friends of it, becauſe they are ſo, and in this wickedneſſe to go on, making a generall defection from God, and the wayes of God, and maliciouſly perſiſting in ſuch oppoſition without any repentance, and finally periſhing in it; deſpairing of Gods mercy, if at any time he ſhould have any kinde of remorſe.
This I conceive is a full deſcription of it, which if ſuch Chriſtians as ordinarily complain of this burthen, would learn, they would quickly finde their complaint groundleſſe. If any yet remain unſatisfied in, I ſhall refer them to a little (but full) Book concerning this ſubject, called, A Diſcourſe of the ſin againſt the Holy-ghost, compoſed by Maſter Bradſhaw, in which they ſhall finde as much as can be ſaid upon this ſubject. Here I ſhall break off.
And now I have done with anſwering the Scruples of thoſe that think they ought not, and pretend they dare not, beleeve. Either,
1. Conceiting they are not enough humbled. Or,
2. Becauſe they do not know they are elected. Or,
3. Becauſe they conceive themſelves unworthy. Or,
4. Upon a conceit they have ſinned the unpardonable ſin againſt the Holy ghoſt.
I ſhould now come to a ſecond note of a weak Faith, which is a fear of a falſe Faith, which is ordinarily a note of a true Faith: O they are confident they do not beleeve, ſo many are their doubtings, ſo little is their perſwaſion and aſſurance, ſo weak the actings of their graces are, but of this hereafter.