Commentary on 1 John, Commentary · Chapter 5 · Verse 16
Verſe 16. latter part.
There is a ſin unto death, &c.
Theſe words contain an exception from his former direction, that in caſe we ſee our Brother ſin a ſin unto death, I doe not ſay he ſhall pray for it.
There is therefore a ſin unto death.
Indeed every ſin is mortall, no ſin veniall, Rom. 6.23. There is no ſin but deſerves death, but yet there is a ſin unto death; that is, there … no ordinary ſin but may be forgiven, that therefore is a ſin unto death, that not onelyonly deſerves death, but doth certainly and inevitably procure death.
Doct. There is a ſin that not onelyonly in it ſelfe is deadly, but that irre…rably procures everlaſting death, Mat. 12.31, 32. Mark 3.22.
What is this ſin unto death?
Two thing, concur to the compoſition of it:
1. Illumination in the minde.
2. Malice in the heart.
The Apoſtle joyns them together, Heb. 10.26. If they ſin wilfully, maliciouſly, after they have received the knowledge of the truth, (which is called inlightning, Heb. 6.4.) then there remains no more ſacrifice for ſin.
Firſt, Such a knowledge of the truth is required, as comes from the illumination of the holy Ghoſt, when he is clearly let to ſee the truth of Gods Word, and the goodneſſe of his grace, if after this they ſin wilfully, there is no more hope of mercy.
Secondly, There is malice in this ſin, that is included when its called the ſin againſt the holy Ghoſt, Mat. 12.31, 32. which partly expreſſeth the object againſt which they ſin, which is the Spirit of grace, and the manner, it is done with ſpight and malice againſt the know truth. That malice concurs to it, its evident, Heb. 10.29. they are ſaid to deſpight the Spirit of God; now this is not onelyonly contempt and deſpiſing but its joyned likewiſe with malice and ſcorn. That it is unpardonable, our Saviour teſtifies, Mat. 12.32. Mark 3.22. Heb. 6.4, 5, 6.
Why is this ſin ſo unpardonable?
1. From the mighty ſtrong power of Satan in ſuch a man, becauſe its ever committed when ſeven worſe then himſelfe, worſe then the former, have entred in, after the knowledge of the truth, and reformation of many things, Luke 11.24, to 27. When a man hath been ſo inlightened and convinced, that he hath caſt out many ſinfull luſts; if he ſhall make way for Satan again, by voluntary and wilfull commiſſion of ſins, then Satan enters with ſeven other ſpirit worſe then before.
2. Some yeeld a reaſon from the order of the Perſons in the Trinity. If we ſin againſt the Father, the Son may intercede for us; if we ſin againſt the Son, the holy Ghoſt may intercede for us; but if we ſin againſt the holy Ghoſt, there is no other Perſon to intercede for us; but I reſt not in that, for it is certain this ſin treſpaſſeth againſt all the three Perſons.
3. From the nature of this ſin: Its not a ſin of ignorance, for want of knowledge, not a ſin of infirmity, nor is it onelyonly a ſin of preſumption, for that may proceed from boldneſſe, rather then malice; but a ſin of malice far worſe than any of thoſe. He that despiſed Moſes Law dyed without mercy under two or three witneſſes; that is, that ſinned preſumptuouſly, and out of boldneſſe; for ſins of ignorance and infirmity, there were ſacrifices ordained in the Law; but if a man ſinned wilfully, he dyed without mercy, though his ſin were never ſo ſmall, as gathering of ſticks; now therefore, if there was no pardon for ſuch a ſin of preſumption, How much ſorer puniſhment is he worthy of, that tramples under foot the blood of the covenant, and doth despight to Spirit of grace?
4 From the glory of Gods grace. It's the glory of grace that it extends to the pardoning and healing of all ſins beſides; no ſin of ihnorance or infirmity, but grace can heal, the moſt preſumptuous it can humble, but if a man man maliciouſly deſpiſe the Spirit of grace, God that is moſt jealous of the glory of his grace, will never have it abuſed by them.
Ʋſe 1. Of refutation of ſome ancient tenets about this ſin. The Schoolmen ſay it is one of thoſe ſiv ſins, as Aquinas reckons them up, either deſpair, or preſumption, or oppoſing the known truth, or envying the graces of others, or obſtinate purpoſe in ſin, or finall impenitency; but many of thoſe may be found in thoſe whom God afterwards receives to mercy. There hath been found deſpair even in Gods owne ſervants, Pſal. 31, 22. And as for preſumption, Nathan chargeth David that had deſpiſed the commandement of the Lord. And that was a ſin of preſumption, Num: 16.30, 31. for oppugning the known truth. Herod put John in priſon, and to death; Darius caſt Daniel into the Lyons den, both againſt their conſcience, and yet neither of them ſinned againſt the holy Ghoſt, becauſe they were both ſorry for it. Afa put the Prophet in priſon. For envying the graces of others, it was found in Joſhua, Num. 11.28.29. For obſtinate purpoſe in ſin, its found in every one that ſins preſumptuouſly, 2 Sam. 24.1, to 4. For finall impenitency, that it is not the ſin againſt the holy Ghoſt, becauſe St. John then would not have given order not to pray for them, for finall impenitency cannot be diſcerned till death, and ſo St. Johns direction had been but frivolous.
St. Auſtin taught this ſin to be envy, and finall impenitency. Origen, any ſin after Baptiſme: The Novatians took up the ſame tenent; but that it was an error, is evident, for Peter ſinned after Baptiſme, and ſo are all the ſins of Gods children; if theſe were ſins againſt the holy Ghoſt, who ſhould be ſaved?
2. Of refutation of Bellarmine and Suarez, that ſay, Therefore this ſin is ſaid to be unto death, not that it is never pardoned, but not without much difficulty. Whereas its ſaid to be impoſſible, Heb. 6.4. They anſwer,
1. Impoſſibile in Ariſtotle is the ſame with difficile.
2. Its impoſſible with men, not with God.
But were it a ſin that might be pardoned, though with never ſo much difficulty, yet we ought to pray for it, and ſo much the more earneſtly; therefore, ſeeing St John diſſwades us from the uſuall remedy againſt ſin, viz. prayer, therefore certainly its a ſin unto death, that cannot be pardoned.
3. A third errour hence refuted, is of thoſe that conceive this ſin is very rarely found, and more hardly to be diſcerned, but why doth St John write to common Chriſtians not to pray for them? a ſigne they may be found and diſcerned.
Ʋſe 2. To teach all that would live long and ſee good dayes, to take heed of oppoſing and maligning the known truth. Many have conceived that this ſin hath hardly been found in the world, except in Julian the Apoſtate, and ſuch open enemies of Chriſt; I wiſh it were ſo rare, but are there not too many in the world, that have been enlightned and convinced of the truth of God, that thoſe are the wayes and ſervants of God, and yet riſe up againſt them with open ſpight and diſdain, and perſecute them with malice and ſcorn? Is not this ſin found too often in the Church? Many indeed of our Saviours perſecuters did it out of ignorance, and our Saviours prayer was effectuall for them, Father forgive them, they know not what they doe: But there were of them that knew him to be the heir, and ſaid, Come let us kill him, Mat. 21.38. And for ſuch as thoſe, there remains no more ſacrifice. It was Davids prayer, Pſal. 57.5. Be not mercifull to any malicious offenders, that tranſgreſſe without a cauſe, Pſal. 25.5.
Ʋſe 3. It may teach all the ſervants of God to ſtrengthen themſelves againſt this ſin, and to uſe all good preſervatives againſt this ſin unto death.
1. Keep conſtant fellowſhip with Gods ſervants, and forſake them not, for that is the riſe of the ſin, Heb. 10.25. As long as God keeps in thy heart a love to Gods people, and a reverent eſteem of his grace, its impoſſible thou ſhould fall into this ſin.
2. Be diligent to adde one grace to another, for ſo thou ſhalt make thy calling and election ſure, and ſhalt never fail, 2 Pet. 1.5, 10. Pſal. 73.27, 28.
3. Deck thy heart with an humble and awefull reſpect towards God and his wayes, Prov. 28.14. Jer. 32.40.
4. Take heed of turning aſide to crooked wayes, Pſal. 125.4, 5. One ſin will draw another. Heb. 12.13. Make ſtraight ſteps to your feet, leſt that which is ſame be turned out of the way. Sauls once ſtraining his conſcience, brake the back of his profeſſion.
Ʋſe 4. To ſuch as fear they have commited this ſin, which is the caſe of two ſorts of Chriſtians.
1. Of ſuch who having found much inlargement, after fall into deadneſſe, and ſlack-heartedneſſe, and all is dampt, and therefore they fear they have ſinned againſt the holy Ghoſt.
2. It is the caſe of ſuch as have ſinned againſt their conſciences.
For the firſt ſort, its true, a man may ſin againſt the holy Ghoſt, by vexing, and deſpiſing, and damping the Spirit, but yet this is not the ſin againſt the holy Ghoſt, unleſſe it be done with ſpight and ſcorn againſt Gods Spirit.
For the ſecond ſort, ſuch indeed as have ſinned againſt their conſciences, they have wronged their own ſouls, and brought much miſchiefe upon themſelves; but yet a man may ſin againſt his conſcience, and not ſin againſt the holy Ghoſt; for it may either be done out of infirmity, or boldneſſe, as Peters and Davids ſins were, they ſinned not out of ſpight and malice; if therefore thou fear thou haſt committed this ſin, this fear argues thou haſt not committed it, becauſe thou art afraid and ſorry for it.
Again, ſome anſwer thus, and ſay its not a ſin againſt the holy Ghoſt unleſſe it be joyned with an univerſall apoſtaſie from the whole Goſpel of Chriſt. Indeed that was a good mark in the primitive Church, when the Church cenſures were ſo hot, that ſuch were caſt out, and ſo being caſt out, turned open Pagans and enemies to Chriſt, being admitted into the Common-wealth; but now this is not ſo ſure a mark in our times, wherein ſuch a man ſhould not onelyonly be excluded from the Church, but from the Common-wealth too; and therefore now they keep themſelves from open blaſpheming Chriſt, and ſo would thoſe former Apoſtates, had they lived in our dayes, and others would doe as they did, fly out as openly, had they lived in their dayes; and therefore judge not ſo much by that, as how thy heart ſtands affected to Chriſt. This is certain, they that are born of God ſin not this ſin, for they that ſin this ſin cannot avoid everlaſting death, whereas they that are born of God ſhall live for ever.