Body of Divinity, Book 4 · Chapter 15
CHAP. XV. Of some particular sins, and specially of Ambition, Apostacy, Backsliding, Blasphemy, Boasting, Bribery.
AMBITION
IS an inordinate desire of outward promotion to places of honour and wealth.Tripliciter appetitum hominis contingit esse inordinatum. Uno modo, per hoc quod aliquis appetit testimonium de excellentia, quam non habet, quod est appetere honorem supra suan… proportionem. Alio modo, per hoc, quod honorem sibi cupit non reserendo in Deum. Tertiò, per hoc quòd appetitus ejus in ipso bonore quiescit, non referens honorem ad utilitatem aliorum. Ambitio autem importat inordinatum appetitum honoris. Aquin. 21, 2ae. Quaest. 131. Artic. 1. It is inordinate,
1. When it is carried after such honours as may not lawfully be possessed by him that desires them.
2. When to an higher place then that one hath already; as every one must be content with his goods, so with his place.
3. When the desire is overvehement aLatini ambitiosum vocant, utpote modum non tenentem in ambiendis honoribus. Steph. Thes. Graec., such as makes him to take irregular courses to satisfie them, or to be extreamly discontented, if he fail of his purposes. Absaloms ambition made him basely to crouch to the people.
4. When it seeks alone it self and not the glory of God and publick good.
The Pharisees were very ambitious, Matth. 6. 1, 2, 5, 16. Luke 18. 11. Matth. 23. 6, 7.
The Jesuites have most traiterously cast the platform, and do go about so much as the wit of man can devise, to bring all Kings, Princes and States under their subjection. Pars. Quodl. of Relig. and State, Quodl. 9. Answ. to 7th Artic. See more there, and Answer to the 16th Article.
In his Answer to the 5th Article, he saith, the Jesuites have given it out for England by name, that it should be made an Island of Jesuites.
Tertullian cals ambitious men Animalia gloriae & famae negotiatores.
The whole world satisfied not bAlexandro in reg…o Macedo…ae nato, hoc est, Graeciae angulo, orbis hic non erat satis. Illachrymasse dicitur ad mentionem plurium mundorum, quum de hoc ipso Philosophi apud eum dispuut…rent. Lod. Viv. de verit. Fi…. Christ. l. 1. c. 10.Alexander.
Unus Pellaeo juveni non sufficit orbis,
Aestuat infaelix angusto limine mundi. Juvenal. Sat.
Yet Diogenes was more ambitious in refusing all honours, then Alexander in rejecting none.
We must labour to mortifie it,
By telling our selves often and seriously
1. Of the vanity of this outward greatness which is but a bubble; those that are advanced highest for worldly greatness, are as full of discontents as any other men under heaven.
2. By convincing our selves that ambition is a damnable sin.
3. Of our unworthinesse of any good thing, and the danger of high places.There are three qualifications of a holy greatness of minde. 1. A holy independency. 2. A holy magnanimity. 3. A holy self-sufficiency See Rom. 12. 16. Phil. 2. 3. Psal. 131. 1, 2. Qui bien se cognoit, pe… se prise.
4. Labour to be ambitious of honour from God and our consciences, Rom. 15. 20. The Greek word signifies an high ambition to preach the Gospel. The same Greek word is used also to the like purpose, 2 Cor. 5. 9. & 1 Thes. 4. 11. There is a holy ambition, Habet & sapientia sui generis superbiam. Lactantius.
It should be our ambition to serve God in the highest way of duty, and to obtain the highest degree of glory.
Apostacy.
Apostacy and Backsliding are usually confounded; Yet
Some distinguish them, and say, Apostacy is a totall and finall departure fromIlle propriè est Apostat… qui fidem veram antea professus, ab c… in totum recedit. Apostata enim idem sonat quod desertor & transfuga. Talis fuit Iulianus, qui cognomen habuit Apostatae: talis sunt qui ex Christianis vel Iudaei vel Mahumeta…i sunt. Ames. de Consc. l. 4. c. 5. the faith once professed. Backsliding is a falling again into our old sins for a time, out of which we recover through Gods grace, being renewed again by repentance.
Apostacy is partiall or totall, particular or universall, temporall or finall, of the head, heart, and life.
The question is not Whether grace being a creature be defectibilis, in its own nature defective, whether a creature being left to himself may fall off? Grace where it was perfect, was not able to defend it self. The Angels and Adam (we know) fell.
Bishop Carleton against Montague, ch. 2. thus states the question, Whether they that are according to Gods purpose Predestinated, Called and Justified, may lose these graces of their Predestination, Calling and Justification: This (saith he) the Orthodox Church hath alwaies denied. The Arminians who admit no other Predestination but conditional, affirm it, and none but Pelagians and Arminians.The first disturbers of this uniformity in doctrine, were Barret and Baro in Cambridge, and after them Thompson. B. Carleton ch. 2. Never was there any among us, before Mr. Montague, that published this errour of the Apostacy of the Saints, in Print, but only Thompson a Dutchman, Fellow of Clare-Hall in Cambridge, a man of an excellent memory, and of great learning, but of little grace, and of a deboist, loose and voluptuous life. Mr. Prinne of the Perpetuity of a Regenerate mans estate. p. 221. Petrus Bertius Cacotheologus Leydensis librum edere haud veritus est titulo certè ipso execrabilem, de Apostasia sanctorum: homo esse videtur ex Arminii Schola, Abbo…us de Perseverantia Sanctorum.
Eminent Professors that have attained only common grace, may fall from a form of godlinesse, Acts 19. 33. compared with 2 Tim. 4 14.
We must distinguish betwixt gifts or common graces, and true sanctifying graces; the first may be lost, not the other.
In sanctifying graces there may be an intermission of the act, a remission of the degree, Rev. 2. 5. & 3. 27. but not an utter and totall amission of the habit.
A godly man may fall fearfully and dangerously, when God withdraws his assistance, but not totally and finally; he may decay in the degrees of grace, that he may never recover it to his dying day, neither the strength nor comfort of grace that he formerly had: Perpaucos invenies qui redeant ad gradum pristinum, Bernard; yet it is a great sin for a godly man to fall from any pitch of grace obtained, Heb. 12. 15. Rev. 2. 5.
Our own times afford many sad instances of Apostates, Professors turned Apostates, nay pleaders for Apostacy.
These things premised I shall indeavour to prove That a true beleever cannot fall totally and finally.
Scripture proves it, Psal. 1. 3. 2 Cor. 4. 9. Prov. 24. 16. Not totally, 1 Ioh. 2. 19. 1 Iohn 3. 9. nor finally, Iohn 10. 28, 29. 1 Pet. 1. 5. God and Christ have agreed to uphold him.
Perseverance in grace to the end is a gift of God given to true Beleevers, Rom. 8. 28, 29, 30. The chain is so linked together that it cannot be separated. He whom God purposed to predestinate must needs be predestinated, he that is predestinated must needs be called, he that is called must be justified, he that is so justified must be glorified. But no man can come to glory without perseverance to the end.
Mr. Burgesse in his Treatise of Grace and Assurance, Sect. 2. Serm. 14. on 1 Iohn 3. 9, 10. saith, This place is brought to prove perseverance in grace, and no strength of wit hath yet been able to overcome it; and he interprets it, sinneth not as one who is of the devil his father, all within him is not corrupted, so that he makes sin his trade, his custom and delight.
He cannot fall into the service of sin totally and finally. Whether this seed of God be faith, or the Word of God, or the grace of Gods calling according to his purpose, or the Spirit, or any of these, or all these, it proveth our purpose, thatSee Deodate in loc. all is not fallen away, then the man in whom it abideth cannot fall totally. B. Carlton against Mountague.
Iohn 5. 24. Hath everlasting life, it shall be as truly given him as if he had it alreadySee Joh. 15. 16 in possession.
St Austen hath observed out of the Exposition of the Lords Prayer made by Cyprian, that almost in every petition we pray for perseverance. So then that prayer will uphold the doctrine of Perseverance, as the articles of the Creed do generally that of Assurance.
Objections answered.
First, If one degree of grace may fail, why not another, and so grace wholly decay?
Answ. Some say all the degrees of grace which a godly man obtains by tradingSo Barlow in his Discourse of Spiritual stedfastnesse and others. 1 Pet. …. 23. 1 Joh. 3. 9. with grace as a talent, may be lost, but the first stock which God gave him to trade withall, called incorruptible seed, the seed remaining cannot be lost. He may be brought to the first stock that God gave him to trade withall.
Secondly, We reade many examples in Scripture of forward disciples that seemed to be sanctified, and fell, Iudas an Apostle, D…mas and Alexander companions of Paul, and Nicholas the Deacon.
Answ. These were only temporary beleevers not true converts. Common graces may fail, but not sanctifying.
Thirdly, The Scripture speaks of those that denied the Lord that bought them, 2 Pet. 2. 1.
Answ. That text is the strongest for Apostacy; he means bought in respect ofSee the Annotat. on that place. externall profession and esteem: Some say their services were bought, not their persons.
Fourthly, Others urge that place much, Ezek 8. 21, 24, 25, 26, 27.See B. Mount. Appeal ch. 4. Mr. Goo…w. Redemption redeemed. c. 12. Pestilentes sunt Magistri qui negant id fieri posse quòd Deus & fieri posse & realiter à s… puniri testatur, Grotius in v. 24.
This text (saith Plaifere in his Apello Evangelium, c. 16.) by no evasion can be avoided, if the comparison there between a righteous man and wicked be well observed: for deny you any wise that a righteous man can turn away from his righteousnesse and dye, and I will deny likewise that a wicked man can turn from his wickednesse and live; and so we shall solvere Scripturas, make void the holy Word of God: if a supposition putteth nothing in the one it putteth nothing in the other; if the wicked there whom the text speaks be truly and legally a wicked man, then the righteous there is truly and evangelically a righteous man: For legally righteous the Scripture knows but one. If it be ever seen that a wicked man turns from his wickednesse and lives, then it may as well be seen that a righteous man may turn from his righteousnesse and dye.Tanti hunc locum faciunt Bellarminus, Bertius, & alii ferè omnes qui pro apostasia fidelium pugnant, ut in prima acic, primoque locum illum semper ostentent. Ames. Anti-Synod. Script. de Persev. Sanct. c. 2.
There are several Answers given to this Objection.
The Scripture here considers a man as of himself, and what he is by his own power, not what he is by a Covenant of grace, which is only per accidens and ex hypothesi a meer extrinsecall and accidentall thing to a man.
Some say this place in Ezekiel is to be answered as Heb. 10. 38. If any man draw See M. Burgess of Justificat. p. 237, 238.back, my soul shall have no pleasure in him. Such threatnings do not suppose that the regenerate and true beleevers shall ever fall away, but are means to preserve them from it, by filling their hearts with holy fear, Luke 12. 4, 5. Rom. 8. 13. Heb. 12. ult.Promissionum & comminationum eadem non est per omnia ratio. Comminationum ratio est in homine & ex homine ipso, & ideo proponitur maxima ex parte, ut homo mutetur ab co quod est ratio minitandi, ex qua mutatione minitatio illa suum finem habet, atque adeo cessat, eodem planè modo quo mandatum illud quod tentandi causa proponitur, mandati vim amittit post horam tentationis. Promissionis alia est ratio & alius finis. Ames. Cor…. Artic. 5. de Pers…v. c. 2.
Gods promises do not make way to his threatnings, but his threatnings make way to his promises: God doth therefore threaten that he may not fulfill, but doth therefore promise that he may fulfill. Mr. Bridge on Rom. 4. 19.
The scope of the place (say some) is to answer a most unjust calumny that the Jews in their Captivity cast upon God, that he visited the iniquity of their fathers upon them; thence they said the waies of God were not equal: The Prophet clears the justice of God, and tels them God punisheth no man for anothers sins of which he is not guilty. God may inflict a temporall death on a righteous man, and that in displeasure for falling from the degrees of his righteousnesse, as on Moses and Iosiah.
Dr. Feately in his Pelagius redivivus gives three Answers to this place, the lastQuaestio fuit, utrum filii justi lu…r…nt paenas peccatorum patrum suorum; id est, utrum Israelit…e qui tunc temporis vivebant morte pl…ctebantur absque suo merito. Deus hoc sensu negat se v…lle mortem peccatoris, ita scilic…t ut velit mortem cuiquam infligere propter alienam culpam. Haec est clar… & cert… explicat…o ex an…lys… contextus fluens. Ames. Anti-Synod. Script. de Persev. 2. Professa est Remonstrantium sententia, nullam in v…t…r… …to …aram exstare promissionem vitae aeternae, atqu… adeo nec comminationem mortis aeternae. Se… norunt remonstrantes s…r…ire …n…e. Id. ibid. is, That the Prophet speaketh here of actual righteousnesse which may be lost, and is lost by the committing of any wilfull grievous sin against conscience, not of habitual which cannot be lost.
Others say this place and that Ezek. 33. 11. only speak of the temporal destruction of Gods own people. I delight not in your ruine as a tyrant that delights in cruelty, or as an inexorable Judge.
Secondly, These places only shew the possibility and acceptation of repentance, not Gods inward purpose; as a holy God he delights not in sin, as a mercifull God he delights not in judgement.
Object. 5. There are exhortations and threatnings, that if you forsake God he will forsake you; so David to Solomon, and Take heed you lose not the things you have wrought; watch stand fast.
Answ. The perseverance of Gods people is certain, yet morall not physicall, therefore exhortations, admonitions and threatnings may well be used to stirre up Gods fear in them, which is a means to make them hold out to the end.
Object. 6. Those examples of David when he committed adultery and put Uriah to death; and Peter when he so shamefully denied his Master, are urged also to prove Apostacy.
Ans. But I may say of David and Peters faith, and others that fell into enormous sins, with Tertullian, Caepit arescere, sed non exaruit. Mota fuit, sed non amota; concussa, sed non excussa aut extincta. The 51. Psalm, and Christs prayer for Peter prove the same more fully.
See Dr. Prideaax his Ephesus Backsliding. Mr. Robbinsons Essayes, Observ. 6.
The fals of eminent professors should make the people of God afraid, Luke 17. 32. Rom. 11. 20. 1 Cor. 10. 11. Heb. 4. 1. 1 Cor. 7. 11. 2 Tim. 2. 18, 19.
God hath recorded the fals of his people,
1. Ut ostendat infirmitatem nostram.
2. Ut ostendat judicium suum.
Where there is a principle of grace a man will fear sin as the greatest evil, Eccl. 9. 2. Pauls great fear was not to suffer, but sin.
2. The Saints finde by experience that there is the same corruption in themselves that in others, Prov. 27. 19. Rom 3. 12, 13, 14.
3. Because they know themselves liable to the same temptations, Neminem prorsus Dei gratia intentabilem facit. Prosper.
4. They are liable to the same desertions from God; the Saints of God may fall into cursed opinions and very sinfull practises, 2 Sam. 24. 1.
5. The greater the person is that fals, and the more dreadfull the fall, the greater ground of fear, Neh. 13. 6. Matth. 7. 27. Rev. 9. 1, 2.
There are divers grounds and roots of Apostacy.
1. Unbelief, Heb. 3. 12. & ult. Faith unites the soul to Christ, and preserves it in him; by it we stand.
2. The love of the world, 1 Tim. 6. 9. 1 Iohn 2. 15.
3. Living in the practice of a known sin, 2 Thes. 2. 10, 11.
4. Carnall security.
5. Needlesse society with wicked men, and base fear.
Remedies against Apostacy.
1. Labour to be well principled in the grounds of Religion.Fear is animae praefidium; Superbia est haereticorum mater Luther.
2. Keep your hearts in continual fear, Blessed is he that feareth alwaies; this will keep a man low in his own eyes: Pride of parts and gifts betrayes men to errour.
3. Be sincere, live up to your knowledge, 1 Tim. 1. 19. He that begins in hypocrisie, many times ends in Apostacy.
Blasphemy.
According to the notation of the Greek word, it signifies to hurt ones fame or credit; yea in the Hebrew also a blasphemer of God is said to strike through the name of Jehovah, Lev. 24. 16.
It was so detested of old, that whereas it had a name, yet they did expresse it bySee Doctor Willet on Lev. 24. quaest. 11. & Ridley of the Civil law, p. 59. Foxes 3d vol. p. 222. an Antiphrasis, and used the word blessing instead of cursing, 1 King. 21. 10.
The Jews were wont to rend their garments at the hearing of the name of God blasphemed, Isa. 30. ult. & 37. 1. Acts 14. 14. to expresse the rending of their hearts with grief and indignation.
The School Divines thus describe it, If one deny any thing concerning God which agrees to him, or affirm any thing of him which doth not agree to him; or when that is attributed to the creature which belongs to the Creator. Vide Aquin. secunda secundae Q. 13. Art. 1.Dr Gouge of the sin against the holy Ghost. See more there, and Alsted. Theol. Cas. c. 15. c. 5.
The Name of God is blasphemed in regard of the matter and manner. In regard of the matter God is blaspheamed two waies; either Privatively, by taking away from him that which is due unto him, and wherein his honour consisteth. Or Positively, By attributing that unto him which is unbeseeming his Majesty, dishonourable to his great Name. In regard of the manner, when any thing is spoken of God ignominiously, contemptuously, as Exodus 5. 2. 2 Kings 6. 33. Dan. 3. 15.
I would I were able to resist God, said Francis Spira.
Gregory the 9th reckoned three famous impostors of the world, Moses, Mahomet and Christ.
Iulian blasphemed Christ living and dying.
The Heathens would never suffer their Gods to be blasphemed, but punished such as were guilty thereof by the power of the Magistrate. Socrates was put to death for blaspheming their multiplicity of Gods. Master Burroughes Irenicum chap. 5.
The very Turks who account of Christ but as a great Prophet and powerfull inThe Turks abhorre blasphemy, not only against God and Mahomet, but also against Christ and the Virgin Mary, and other Saints, and they punish blasphemers of whatsoever Sect. Purchase his Pilgrimage, l. 3. c. 10. word and deed, inflict death upon that man that speaketh blasphemies against Jesus Christ.
Hereticks ought to be put to death now, as well as false prophets under the law; the equity of the judicial law remains, of putting blasphemers to death, Cartw. against Whit.
When Servetus condemned Zuinglius for his harshnesse, he answers, In aliis mansuetus ero, in blasphemiis in Christum non ita, In other things I will be mild, but not so in blasphemy against God.
For immediate blasphemy against God himself, it was capitall, Levit. 24. 16.
The Civil law herein followeth the Divine law, Blasphemi ultimis suppliciis afficiantur. Others have punished this sin with cutting off, or plucking out the tongue, and that deservedly; for that tongue is unworthy ever to speak more that shall dare once to speak against its Creator.
Lewis the 9th, King of France, stiled the Saint, publisht an Edict for the burning of blasphemous persons in the lips; A Noble man having offended in that kinde, and being brought to the King, many interceded for him, that such an infamous punishment might be changed to another. The King would not hearken to their requests, but said, he himself would take it for an honour to be marked so on his forehead, if by that means he might drive away that enormous sin out of his Kingdom.
Helps against it.
1. Labour for a distinct, well-grounded knowledge in the principles of Christian Religion, Iude 10.
2. Receive the love of the truth, 2 Thess. 2. 11.
3. Walk in the truth, 2 Iohn 4. 2 Cor. 13. 8. 2 Tim. 3. 14.
4. Pray earnestly, Iude v. 24.
Its a Question among the Schoolmen, Utrum damnati blasphement? Aquinas Secunda secundae, quaest. 13. Artic. 4.thinks it credible, that after the resurrection they shall vocally blaspheme, as the Saints shall vocally praise God: And some say Damnati dum blasphemant Deum, in hoc peccant, because they are bound to an eternal law. After this life the demeritRecepta sapientum opinio est, in inferno non peccari: quae & certissima ratione nititur. Etenim disertè Paulus, Qui mortuus est, à peccato liber est, Rom. 6. 7. quod Ambrosius non immeritò ad omnes naturaliter m…rtuos extendit. Nec bonis voluntas nec malis facultas peccandi esse potest. Aug. Enchir. c. 6. Anima damnati hominis ita paenis obruitur, ut ne cogitationem quidem ullam concipere possit, quae ad peccatum vergat, Apoc. 14. 11. Sanfordus de Descensu Christ… ad Inferos, lib. 3. pag. 174. of sin ceaseth, you shall give an account for the things done in the body, 2 Cor. 5. 10. The soul sins after, but shall not be judged for those sins; as in heaven good actions Pertinent ad beatitudinis praemium; so in hell evil actions Pertinent ad damnationis paenam, saith Aquinas in the same place.
Of Blasphemy against the Holy Ghost.
It is called the great transgression, Psal. 19. 12. and blasphemy against the Spirit, Matth. 12.
Blasphemy against the Spirit is, When a man doth maliciously and proudly revileNon quivis homines sunt peccati illius subjectum, sed ij tantum qui illuminati sunt à Spiritu Sancto. 2. Qui ex deliberata malitia contra dictamen Spiritus, bellum indicunt veritati cognitae. 3. Qui ex odio id faciunt & blasphemiam negationi addunt. River. in Exod. 20. 7. In Spiritum Sanctum blasphemi sunt, qui agnitam per Spiritus illuminationem & in conscientia approbatam Evangelicam veritatem destinato consilio abnegant cum pertinaci impugnatione, addentes voluntariam blasphemiam, atque adeo ejusdem hostes publici sunt. Rivet. in Exod. 30. 7. and despite the truth of the Gospel and Word of God, which he certainly knoweth.
It is called the blasphemy against the Spirit, because it is against the knowledge wherewith a man is lightened by the Spirit of God, Cartw. on Matth. 12. 31.
It is called the sin against the holy Ghost, not that it is only against the third Person in the Trinity, the three Persons make but one Divine Essence; but because it is a direct opposition and resistance of the light of knowledge with which the holy Ghost hath enlightened it. Non dicitur blasphemia Spiritus ratione personae illius: sed ratione propriae ipsius in hominibus energiae, quatenus Spiritus Sanctus est is, qui in veritatis lucem introducit. Rivet. in Exod. 30. Vide Thom. Aquin. 2da 2dae quaest. 14. Artic. 1, 2, 3, 4.
It is called sin against the holy Ghost, not in respect of the Essence, but of the Office of the holy Ghost; this sin is all malice, wilfull without any infirmity, he being pleased with malice for it selfs sake. Capell of Tentat. part. 2. c. 3.
Origen (as Bellarm. l 2. de Paenitentia c. 16. alledgeth) thought that every sin committed against the law of God after Baptism, was the sin against the holy Ghost; so Novatus. Austen makes it finall impenitency. The Shoolmen say any sin of malice.
It is conceived by some that the presumptuous sin in the old Testament is the same with, or answers to the sin against the holy Ghost in the new: and that which leads to this apprehension is, because no sacrifice was appointed for that under the Law, as this is said to be unpardonable under the Gospel, Heb. 10. 20. but by Psal. 19. 12. it seems to be a pitch of sinning beyond presumption.
It is described to be a general Apostacy and revolt of a man wilfully fallen from the truth known, even to a malicious persecuting and blaspheming of it. Mr. Bedford It is a wilfull, malicious and obstinate denying of the foundation, viz. That Jesus is the Mediator and Redeemer of the world. It is a totall Apostafie from the faith, when the whole man revolteth from the whole Christian Religion wholly, with an obstinate resolution never to return to it any more. Mr. Downe in a Letter.Of the sin unto death, out of 1 Iohn 5. 16.
Mr. Deering on Heb. 6. 4, 5, 6. saith, It is a general Apostacy from God with wilfull malice, and an unrepentant heart to persecute his truth to the end.
Mr. White in his Treatise of this sin, thus describes it,
It is a wilfull, malicious opposing, persecuting and blaspheming the truths of God, against knowledge and conscience, without ever repenting and grieving for so doing, but rather fretting and vexing that one can do no more.
It is a totall falling away from the Gospel of Christ Jesus formerly acknowledged and professed, into a verball calumniating and a reall persecuting of that GospelDr. Donne. with a deliberate purpose to continue so to the end, and actually to do so, to persevere till then, and so to passe away in that disposition.
It is a spitefull rejecting of the Gospel, after that the Spirit hath supernaturallyDr. Gouge. perswaded a mans heart of the truth and benefit thereof.
It is a sin committed against clear convincing, tasting knowledge, with despight and revenge, Heb. 10. 29.
1. It must be a clear knowledge; an ignorant man cannot commit it.
2. Such a knowledge as lets in a tast of the goodnesse as well as discovers the truth of the Gospel, Heb. 6. 3. yet goes against this knowledge with despight, opposeth the motions of Gods Spirit with rage, this puts a man into the devils condition. Compare Heb. 6. 4, 5. with 10. 26, 27. It is a voluntary way of sinning after one hath received, not only the knowledge, but the acknowledgement of the truth, so much knowledge as subdues the understanding. The will is chiefly in this sin, he sins wilfully, he trampleth under his foot the blood of the Son of God, sins maliciously and with revenge. The Jews put Christ to death with the greatest malice.
The conditions of that sin are,
1. Hatred of the truth. 2. A settled malice. 3. An obstinate will. 4. An accusing conscience.
Therefore this sin is distinguished from other sins by three degrees. 1. That they all fall toti. 2. à toto. 3. In totum.
1. Toti, Because they fall from God and his gifts, not out of infirmity or ignorance, but out of knowledge, will and certain purpose.
2. A toto, Because they cast away and oppose the whole doctrine, his authority being contemned.
3. In totum, Because they are so obfirmed in their defection, that they voluntarily oppose and seek to reproach the Majesty of God.
But the specificall difference of this sin is, that they reproach those things which the holy Ghost hath revealed to them for true, and of whose truth they are convinced in their minde.Some conceive the sin against the holy Ghost could not be committed under the law, because the Spirit was not given but under the second Covenant.
This sin necessarily supposeth the knowledge of the Mediator: wheresoever there is any mention of it in the new Testament, there comes with it some intimation of the works of the Mediator. In Matth. 12. they opposed Christ in his miracles: in Heb. 6. Paul instanceth in their crucifying again of Christ, Heb. 10. speaks of their trampling under foot the Son of God. The devils sinned against light and with revenge, but not against the light of the second Covenant, this sin is purely against the Gospel, Heb. 4. & 10. 27, 28, 29. Objectum hujus peccati non est lex sed Evangelium.
Matth. 12. 32. He that commits this sin shall neither be pardoned in this world, in foro conscientiae, nor in the world to come, in foro judicii, neither in this worldMr. Bedford. per solutionem ministerii, by the Ministry of the word, nor in the world to come, per approbationem Christi.
When once the means of recovery by the Gospel are neglected, contemned andThis sinne is not pardoned, 1. Because it is never repented of, Heb. 6. 4, 6. 2. The means of pardon are rejected, Heb. 10. 29. Christ Jesus offered in the Gospel. 3. God is utterly renounced. despised, then there is no place for remission; see Heb. 1…. 26. The sacrifices in the old Law were effectual in their time to the expiation of sin, if joyned with faith. The sacrifice of Christs death was alwaies effectuall; but if this also be despised, this being the last, there is no more sacrifice for sin, and yet without sacrifice no remission.
It is called the sin unto death, not because it may kill, for no sin but may kill if it1 John 5. 16. be not repented of, but because it must kill.
Divines observe two sorts subject to this sin. Some have both known the truth and also professed it, as Saul, Iudas, Alexander the Copper-smith, all these made profession of the Gospel before they fell away: Others have certain knowledge of the truth, but yet have not given their names to professe it, but do hate, persecute, and blaspheme it, such were the Pharisees, Matth. 13.
All they who fall into this sin, first do attain unto a certain and assured knowledgePaul before his conversion walkt on the brink of the sin against the holy Ghost, but because he sin'd ignorantly, he was pardoned. of the truth, though all do not professe it.
Absolutely to determine of such a one is very difficult, neither is there any sufficient mark but the event, viz. finall impenitency. But the grounds of suspition are such as these.
1. Prophannenesse. 2. Doubting of every saving truth and impugning it. 3. Envying anothers grace and happinesse. 4. Blasphemy. 5. Want of good affections.
Many Christians are ready to aDiscant nostri homines quid sit peccare in Spiritum Sanctum ne se decipiant. Cadit saepe in homines bonos metus ne hoc peccatum commiserint. Dicunt enim, Ego scivi hoc vel illud esse peccatum, & tamen feci. Ergo commisi peccatum in Spiritum Sanctum. Discite quaeso quid sit peccare in Spiritum. Non est facere quod scimus malum esse, sed est ideò aliquid facere, quia scimus malum esse, vel ideò aliquid persequi, quia scimus bonum esse. Stresom. in Act. 3. 18. Conc. 39.suspect that they have sinned against the holy Ghost. Some Divines give this as a rule, If the Lord give you a heart to fear that you have sin'd against the holy Ghost, then you have not.
Boasting.
A man boasts when he is full of that which he thinks excellent, and to adde worth and excellency to him, Psal. 34. 2. & 44. 8. & 64. 10.
It is one of the sins of the tongue, 1 Sam. 2. 3. a high degree of pride, see Ezek. 28. 3, 4. Rom. 2. 17. there is vera and vana gloriatio, the highest act of faith is to glory in God, we make our boast of God all the day long, Psal. 44. but to boast of God when one hath no interest in him, is vain.
Bribery.
A bribe is a gift given from him which hath or should have a cause in the CourtA Lacedemonian Generall complained that he was driven out of Asia by a thousand Archers, he meant by the King of Persia's mony, an Archer was the stamp of the Persians coyn. So in the late Civil warres in France, many were said to have been pelted with Spanish Pistols, a Pistol is an indifferent word both for a certain coyn and a small piece. B. Smith. See that Proverb Bos in lingua in Erasmus his Adagies; And that story of Demosthenes is famous, who was Fee'd one way, and after receiving a Fee from the adverse part, pretended he had the Squinancy and so could not speak; but one said it was not the cold but gold which hindered him from speaking. of justice, to them which have to intermeddle in the administration of justice.
Bribery or taking gifts is a sin, Exod. 23. 8. the same is repeated, Deut. 16. 19. Isa. 1. 23. Prov. 17. 23. Psal. 26. 10. Hos. 4. 18. Amos 2. 12. Micah 3. 11.
Reasons,
1. From the causes of it, 1. Covetousnesse. Samuels sons inclined after lucre and took gifts. 2. Hollownesse and guile. 3. A want of love of justice. 4. A want of hatred of sin.
2. The effects. 1. In the parties self that offends. 2. In others. 1. In himself, The bribe blindes the eyes of the wise, 1 Sam. 12. 3. Exod. 23. 8. it makes him unable to see and finde out the truth in a Cause. 2. It perverts the words of the righteous, that is, it makes them which otherwise would deal righteously, and perhaps have had an intention of dealing righteously; yet to speak otherwise then becomes, it exposeth the offender to condigne punishment. Solomon saith, A gift prospers whither ever it goeth, and it makes room for a man, meaning, that otherwise deserve h no room. For the punishment of it, see Iob 15 34. Fire shall devour the tabernacles of bribery, meaning, that God will not fail by some or other means to bring destruction upon those families that shall thus augment their estates.
For others, 1. It doth make all that are rich bold to sin, because they hope to bear it out. 2. It makes rich men also bold to do wrong. 3. It grieveth the heart and spirit of the innocent that is in low estate, and makes him call to God to be his avenger. 4. It overthroweth the throne, Prov. 29. 5. It brings publick desolation.
It is lawfull to pacifie an angry foe with a gift, so did Iacob; but to hire and corrupt a Judge with a gift is unlawfull. He cannot lawfully take, therefore neither thou lawfully give, seeing these two are mutual causes and effects, and therefore can hardly be separated in their guiltinesse.
Cambises caused a bribing Judge to be flaid quick, and laid his skin in his chair of judgement, that all Judges which should give judgement afterward should sit in the same skin.