Believers Evidences for Eternal Life, Chapter 2 · Section 1
SECT. I.
I. Who, or what kinde of persons they are that are in danger of sinning this sin against the Holy Ghost.
Answ. This may be resolved, Negatively and Affirmatively.
Negatively, Who they are not; So we shall more distinctly see who they are. Take this in these few Positions.
1. Doubtlesse those persons who are truly regenerate and borne of God, they never any of them sin the sin against the Holy Ghost, nor can so sin. True, 1. They may commit such sins against light of minde and checks of conscience sometimes, Rom. 7. 15, 19. They may possibly have such blasphemous and wicked suggestions darted and injected into their thoughts, Matth. 4. 3, 6, 9. They may perhaps fal from their first love, Rev: 2. 4. Yea, fall so fearfully, as David and Peter did. Yea, it may be they may perceive such hard-heartednesse and impenitency upon their soules notwithstanding all this, for a season; that from all these (Satan also subtilly taking advantage thereby) they may have sad apprehensions and feares that they have fallen into the very sin against the Holy Ghost. 2. They also that are borne of God, as they have the root of all actual sin still in them, viz. Original corruption dwelling in them, Psalm. 51. 5. Rom. 7. 17, 18, 21, 23, 24 so they have the very roote of this sin against the H. Ghost in particular in them; originall sin being the proper seed, spawne and fountaine of this sin as well as of any other whatsoever. How humbly, vigilantly, and cautiously therefore should all Gods people walke before God, seeing this dangerous principle of originall corruption still sticks in their hearts!
Yet notwithstanding, persons truly borne of God never actually fall into this sin against the Holy Ghost, nor (all things well considered) can do. For,
1. The Holy Ghost himselfe in Scripture plainly testifies that the regenerate sin not this great sin.—There is a sin unto death: I do not say that he shall pray for it. All unrighteousnesse is sin, and there is a sin not unto death. We know that whosoever is borne of God sinneth not, [viz, as Tertullian tScimus autē quod omnis qui exDeo natus sit non delinquit scilicet delictū quod ad mortem est. Tertul. lib de Pudicitâ, cap. 19.notes, not this sin unto death,] but he that is begotten of God, keepeth himselfe, and that wicked one toucheth him not, 1 Iohn. 5. 16, 17, 18. In these and the two precedent verses the Apostle asserts more generally the priviledge of believers in the point of prayer, viz. confidence in Christ, that they shall have whatsoever they ask according to Gods will, vers. 14, 15. This done, he more particularly accmmodates this their priviledge, declaring how prevalent their prayer shall be in particular for a lapsed brother, to obtain life and pardon for him, verse 16. This particular case of praying for a lapsed brother, is further amplified three wayes, viz. By a Distinction, a Caution, and a Cnofirmation of it. By a Distinction betwixt sin and sin, that a believer may know what sin he may pray for pardon of, according to Gods will, so as to speed. Sin is here distinguished into sin unto dath, and sin not unto death, verse 16. 17. Sin unto death (as uIohannes docebit: Si quis scit fratrem suum. delinquere delictum non ad mortem, postulabit & dabitur vita ei: quia non ad mortem delinquit, hoc erit remissiblle: Est delictum ad mortem: non pro illo dico ut quis postulet, hoc erit irremissibile. Ita ubi est postulationis, illic etiam remissionis. Ubi nec postulationis, ibi aequè nec remissionis. Secundùm hanc differentiam delictorum, poenitentiae quoque conditio discriminatur. Alia crit quae veniam consequi possit, in delicto scilicet remissibili: alia quae consequi nullo modo possit, in delicto scilicet irremissibili. Tertull. lib. de Pudicit. cap. 2. pag. 601, 602. Francker…, 1597.Tertullian hath observed) is irremissible, or unpardonable: Sin not unto death, is remissible or pardonable; & for this sort of sin we are to pray. Yet here the Apostles meaning is not to intimate that any sin is in its owne nature not mortall; (as Papists fondly distinguish of mortall and veniall sin;) for according to the merit, and proper nature of every sin, there can be no sin so small, but in it selfe it is mortall, and deserves death, even death eternall. Rom. 6. 23. For every sin is a transgression of the Law, 1 John 3. 4. and the least transgression of the Law, though but once admitted, in its owne nature exposes to the curse, Gal. 3. 10. But though all sins are mortall meritoriously, yet some sins are not mortall eventually, viz. God is pleased not to inflict the punishment of eternall death for every sin, that deserves it (and this the Apostles sence here, as *Peccata negat mortifera esse, quae etsi morte digna sint, non tamen tam atrociter à Déo puniūtur. Ideo peccata in se non aestimat: sed judicium de illis ex paterna Dei indulgētia facit, quae reat… condonet, ubi tamen culpaerati Den que morti non addicit quos Deus erigendo restituit in vitā, quamvis per …os non steterit quò minus à vita alienati essent. Iob. Calv. Comment in loc▪Calvin hath judiciously observed) though there is one kinde of sin, which is mortall not onelyonly meritoriously in its owne nature; but eventually, God alwayes so plaguing it. And what sin can this be but that sin against the Holy Ghost, of which, Matth. 12. 31, 32. Heb. 6. 4, to 7. and▪ …0. …6 to 31. seeme plainly to speaks. (2.) By a caution, not to pray for the pardon of that sin unto death, vers. 10. For that were not to pray according to Gods Will, inasmuch as God hath declared that of all sin he will not pardon that sin, Matth. 12. 31, 32. So that we ought not to pray for the pardon of the sin against the Holy Ghost abstractly considered; not yet as considered concretely in this or that person, whom we can clearly and infallibly discover to have fallen into it. (3.) By confirmation, the Apostle gives a reason why we should pray for pardon of the sin of a lapsed Brother, of any regenerate person; in that he that is borne of God never commits this sin unto death, this impardonable sin. Why? He that is begotten of God keepeth himselfe, and that wicked one toucheth him not, Vers. 18. It is not said, He tempteth him not: but he toucheth him not. How doth not Satan that wicked one touch him? Non tangit tactu qualitativo, i. e. Not with a qualitative touch, saith Cajetan in loc. but *Hinc autem inferre voluit, orandum pro omnibus Dei filiis esse: qui ad mortem non peccant. Additur probatio. Quòd quisquis ex Deo genitus est, …ipsum fervat: hoc est, continet se in Dei timore: nec se ita abripi pacitur, ut extincto pietatis sensu, Diabolo & carni totum se permittat. Nam cùm dicit non tangi eum à maligno, ad lethale vulnus referendum est. Neque enim à Satanae vulneribus intacti manent filii Dei, sed ita fidei clypeo propulsant ejus ictus, ut minimè ad cor ipsum penetrent.—Servat se ipsum] Quod Dei proptium est, ad nos transfert. Nam ū quisquis nostrûm salutis suae sit custos, miserum erat praesidium.—Servant ergò se à peccato fideles, quatenus à Deo servantur. Calv. Comm. in 1 Ioan. 5. 18. vide etiam Piscat. in loc.Calvin much more judiciously, He toucheth him not lethally, mortally. The regenerate is not quite exempted from Satans wounding-touch, but by the shield of faith he guards himself from the mortall killing touch, that he is not stabbed to the heart. Whence is it that he is thus preserved? He keepeth himselfe, nay, God keeps him, as Christ prayed, Iohn 17. 11. 1 Pet. 1. 5. Else wo, wo to every Christian, were he is own keeper. He keeps himself from this sinne, whilest God keeps him; for he acts meerely in Gods strength, and no further. Thus the H. Ghost plainly testifies that they that are borne of God sin not this sin to death. Make but sure to thy conscience that thou art borne of God, and this may encourage thee against thy trembling apprehensions that thou hast sinned against the H. Ghost.
2. Should it come to passe that the regenerate might sin against the H. Ghost, then they might totally and finally fall away from God: But that any regenerate person should totally and finally fall away is as impossible; as that Gods Covenant, promises, and faithfulnesse should faile; or that Gods Spirit, grace, and power preserving them should be overcome, (as was before cleared) or that Gods immutable decree for their salvation should be shaken or overthrown, 2 Tim. 2. 19. Rom. 8. 29, 30.
3. They that are regenerate shall never come into condemnation. There is no condemnation to them that are in Christ Iesus, who walk not after the flesh, but after the Spirit. For the Law of the Spirit of life hath made them free from the law of sin and death, Rom. 8. 1, 2. Therefore they shall never fall into the sin against the H. Ghost; for they that fall into that sin, cannot possibly escape condemnation.
2. Questionlesse those persons have not sinned the sin against the H. Ghost, who are perplexed, troubled, and afraid that they have fallen into it. That very jealousie, fear, solicitousness, and trouble of conscience, lest thou shouldest have already so sinn'd, is an undoubted proof and evidence that thou never did'st commit that sin in all thy life: for no person that indeed ever sinned against the Holy Gost, either was or could be afraid, perplexed or troubled in spirit about it; such trouble being inconsistent with the nature of that sin, which leaves no place for any religious feare, suspicion, jealousie or trouble of heart about it. They that so sin, sinning wilfully, obstinately, maliciously and blasphemously against the Spirit of grace, without all colour, shadow or possibility of remorse or repentance, Matth. 12. 31, 32. Heb. 6. 4, to 7. and 10. 26, to 31. These feares and tremblings of poor soules in this case, are signes indeed that they are very weake, and Satan very busie with them, abusing their weaknesse: but they are no signes of this sin committed by them, but rather of the contrary.
3. Those persons that are without the visible Church, and without the Gospel-ordinances, as *We may conclude, that Turks and Infidels, that all Atheists & Epicures they have not yet sinned against the H. Ghost, not Phara…h a vessel of Gods wrath, not Sodom and Gomorrah with all their filthinesse, not Rabshakeh, or any such who would make themselves God, they have not sinned against the Holy Ghost: They are accursed Creatures, and their sins are abominable, they are bond-slaves of Satan, and strangers from the God of Is…ael, but yet we may say truely it shall be easier for those of Sodom, and Gomorrah, for Tyre and Sidon in the day of judgement, then for these wicked blasphemers of the H. Spirit, which not only fulfilled the full measure of these Pagans sin…, but have also contemned the graces which were given unto them, and despised the Spirit, of which the Pagans were never made partakers. Mr Deering in his readings upon the Epistle to the Hebrews, ch. 6. 3, 4 5 6. Lect. 27.Turks, Pagans, &c. (though some of the Ancients *Sive ergò sit ille Paganus, sive Judaeus, sive Christianus, sive ex Judaeis vel Christianis Haereticus, sive quodlibet aliud habeat uomen erroris, non dictum est ille, aut ille: sed qui dixerit verbum contra Spiritum Sanctum: id est, blasphemaverit Spiritum Sanctum, non remittetur ei ne que in hoc saeculo neque in fu…ure. D. August. de verbis Domini. Serm. 11. cap. 4.think even such may sin against the H. Ghost) as also those persons within the visible Church who have yet received little or no illumination by meanes of the ordinances or spirituall taste and power of them; they are not for present in immediate capacity of falling into this dreadfull sin against the Holy Ghost (though the root of it, being original coruption, be in them wholly unmortified) for as much as it is not immediately▪ and actually incident but to such as are within the Church, and those therein who wanting true grace, have yet received some common grace of illumination, and taste of spirituall things, Hebrewes 6.
Affirmatively, false-hearted, hypocriticall Professours of Christ and Christianity, living in the bosome of the Church; who were never throughly renewed, Col. 3. 10. Tit. 3. 5. not partakers of the true life of God, Eph. 4. 18. and power of godlinesse; but onelyonly attained the forme of godlinesse, 2 Tim. 3. 5. a name that they live, Rev. 3. 1. and some formall accomplistments of Hypocrites and temporary beleevers (who to humane apprehensions may go very farre) these are the persons who of all other in the world are most in danger of falling into this unpardonable sin against the H. Ghost; for such the Scripture describes them to be, who are particularly declared to be liable to this sin. Compare well these Scriptures together, Matth. 12. 24, 31, 32. Marke 3. 28, 29, 30. Heb. 6. 4, to 7. Heb. 10. 26, to 31. Luke 12. 10 In all which places Hypocrites, especially the formal Hypocrites, (who usually go furthest in their saintlike appearances) seem to be evidently characterized and intended. For Christ speaks plainly of the Pharisees, which were in the Jewish Church, but blasphemous Hypocrites: And the Apostle Paul speaks of temporary professours, which were in the Christian Church, but Apostatical Hypocrites.
More particularly take the Holy Ghosts own Character of these persons, which are in more neer capacity and hazard of sinning this great sin against the Holy Ghost, as they are laid down in these Scriptures, viz.
1. They are such as have attained to much knowledge of Christ, of the Truth, and of the way of righteousnesse. These who were once enlightened, Heb. 6. 4. i. e. enlightened with the knowledge of divine Truths and fundamental principles of Christian Religion, immediately fore-recited, Ver. 1, 2. If we sinne wilfully after we have received the *Quo primum docet Peccatum in Spiritum san ct…m non admittinisi post veritatcm Evangel… agnitam & approbatā in Conscientia. Non igicur admittunt il lud, qui ex ignorantia peccant vel …eficiunt. Deinde docet collatio, magnificis illis donis nihil nisi foreign, veritatis …gnitionem describi: quae quidem ad veram regenerationem non sufficit: Nam etiam canibus & porcis ad vomi…um ac volutabrum redeuntibus, h. e. Hypocritis & Apostatis continge…e potest. D. Pareus in loc.knowledge of the Truth, Heb. 10 26.
Which passages presuppose them that fall into this sinne of sins to be knowing men in mysteries of Christianity, and notably illuminated; for this sin, is a sin against light, great light. There's a threefold light or illumination of men. 1. General and natural, viz. the light of reason; Thus the eternall Word, the Sonne of God is the true light, which enlighteneth every man that cometh into the world. Joh. 1. 9. 2. Speciall and supernatural, viz. That light of the Faith and Grace from the sanctifying Spirit, which is part of the image of God in the regenerate. Of which see, Ioh. 17. 3. 1 Ioh. 2. 27. Col. 3. 10. 3. There's a kind of middle illumination betwixt these; more then meere natural, but lesse then true supernatural illumination; a common gift of the Spirit even to Hypocrites and temporary beleevers which have no true grace, whereby men may be able even to Prophesy, &c. of this the Apostle speaks; Though I have the gift of Prophecy, and understand all mysteries, and all knowledge,—and have not charity, I am nothing, 1 Cor. 13. 2. Iudas was thus enlightened, and those Hypocrites, Mat. 7. 22, 23. Here we are to understand not the two first, but this last illumination.
2. They are such as by meanes of this knowledge have attained to much reformation in their lives and wayes. They have escaped the pollution of the world through the knowledge of the Lord and Saviour Iesus Christ, 2 Pet. 2. 20. Here they were outwardly deformed in the sight of men, not inwardly renewed in the sight of God: sin was chained up, and restrained; not cast out, and mortified, as in Iudas, who walked so unblameably, as none of the Apostles could suspect him more then themselves to be the betrayer of Christ. This seemes to be that which our Saviour calls, the uncleane spirits going out of a man. Matth. 12 43. h. e. Seemingly, though not really and in truth, or in some degree, but not throughly. An allusion to the ejection of the Devill out of the Demoniack, about which the Pharisees so blasphemed the Holy Ghost.
3. They are such as have tasted of the heavenly gift, Heb. 6. 4. By heavenly gift, b Ambr. understands the remission of sins *Et g… stastis donum coeleste; hoc est, remissionem peccatorum accepistis. D. Ambr. Com me…t. in Heb. 6.Oecumenius, the remission of sinnes, which is in Baptisme, for this (saith he) is an heavenly gift. *foreign. Oecumen. Comment. in Heb. 6…. 356. B. Lutēt. Pa…is. 1631.Pareus, Faith; which is a gift bestowed from heaven upon them that are illuminated. *Donum coelcite] quod est fides, quae coelitus datur illuminatis▪ Par. Com. in H…b. 6.Calvin, understands the things of Christ, * Gustum doni coelestis] Quo significat supra naturam & mundum esse quae nobis in Ch…isto conferuntur: & tamen fide gustari. Calv. Comment in. He…. 6.which are above nature and above the world. And of all other, Christ by way of peculiar emphasis is called the gift of God, Joh. 4. 10. And may here principally be intended by the heavenly gift, for he came down from heaven for us, Ioh. 6. 38, 50. Under which also Faith and remission of sins, may be implyed and included; Remission of sins and such like benefits, being tasted in Christ; and Faith being the Organ whereby we taste them. And note, it is not said, have eaten, or drunk, but onelyonly tasted, i. e. have had some kind of relish or small sense by a temporary faith of the excellency of Christ and the things of Christ.
4. They are such as were made partakers of the Holy Ghost. Heb. 6. 4. By [Holy Ghost] here Interpreters*Spiritus sancti] in distributionem donorum Dei quae in Epistola ad Corinthios beatus Paulus enumerat, 1 Cor. 12. D. Ambros. Com. in Heb. 6. id est, foreign. Oecumen. Comment. in Heb. 6. Id est. Fidei temporariae. Piscat. schol. in loc. participationem Spiritus] Q…ia is est qui unicuique distribuit prout vult quicquid est lucis & intelligentiae; &c. Calv. com. in Heb. 6. Participes facti Spiritus sancti] Quia variis donis Spirtus Deus ornabat fideles in primitiva Ecclesia, ut loquerentur linguis & prophetarent: cujusmodi enumerat Apostolus, 1 Cor. 12. & 14. D. Par. comment. in Heb. 6. unanimously understand, nor the speciall sanctifying graces of the Spirit: But the common gifts of the Holy Ghost, as comman illumination, tongues, temporary faith, Faith of miracles, &c. Of which gifts the Apostle makes an enumeration, 1 Cor. 12. 3, to 12. Iudas, Simon Magu…, many hypocrites had such gifts in the Primitive times, Matth. 7. 22, 23. Act. 8. 13. In after-times, and even in our dayes, publick Church-Officers (though hypocrites) may have the gift of formal preaching, expounding Scriptures, and praying in publick: Yea, private professours may share in such gifts as to be able formally to pray, to resolve doubts, to comfort the feeble-mimded, to strengthen and encourage the timerous, to instruct the ignorant, and by profitable discourse to edify many, and all these by the common assistance of the Holy Ghost. Otherwise how should the Apostates here described, sinne against the Holy Ghost; had they not in themselves some gifts and endowments of the Holy Ghost? See Ambrose, Occumonius, Piscator, Calvin, Pareus, thus interpreting.
5. They are such as have tasted the good word of God, Heb. 6. 5. i. e. The doctrine of the Gospel, saith *Bon… verbum Dei,] hic doctrinam dicit Evágelicam. Ambros. Comment. in Heb. 6.Ambros. the Doctrine of Christ, saith *foreign Occumen. com. in Heb. 6Occumenius: the Word of the Gospel stiled good, i. e. pleasant, saith *Piscat. S…bol. in Heb.Piscator: the holy Scriptures, saith *Par. Comment. in Heb. 6.Parcus: (all come much to one) and *Vocat gustum boni Dei vevbi] quo significat non quovis modo illic manifestari Dei voluntatem: sed quae suaviter nos delectat. Denique hoc epitheto notatur discrimen legis & evangelij; qucniam illa nihil praeter severitatem & judicium continet: hoc autem suave est divini erga nos amo… is & paternae indulgentiae testimonium. Calv. in loc.Calvin thinks that the Gospel is here peculiarly intended: that being the good, the sweet Word, testifying the sweetnesse of Gods love to poor sinnes; when the Law biterly thunders out nothing but death and curses. Now even hypocrites and cast awayes, hearing the Gospel powerfully and sweetly preached; the matchlesse love of God in Christ to sinners displayed; the worth and excellency of Jesus Christ and his benefits unfolded; oh how are they sometimes moved, pleased, and for present affected with some pangs and moods of joy! Herod …rd Iohn Baptist gladly, Mar 6. 20. The hearers resembled to the stony ground, …ard the word, and anon with joy received it. Mat. 13. 20. Ezek. 33. 31, 32, But all this is but an imperfect Taste.
6. Finally, they are such as have tasted also the powers of the world to come, Heb. 6. 5. *As Ambros. & Oecumen. in Heb. 6. & Calv-Com. in Heb. 6.Most by [world to come] here understand the life to come in heaven; and by [the powers of the world to come,] the Resurrection of the Saints bodies, their blessed separation from the Goates, and sentence of Salvation from Jesus Christ, together with all that blisse, joy, glory, vision of God, and benefits of eternall life which they shall possesse in heaven: All which may be well called [powers of the world to come,] partly (1.) because then they shall appear to be glorious effects of Gods power; partly (2.) because Christ the mighty God, Isa. 9. 6. hath made it a powerful Kingdom, which cannot be shaken; partly (3.) because now the very apprehensions and hopes of them work powerfully effects of comfort, joy, delight &c. in the hearts of them that expect them, Rom. 5. 1, 2. These [powers of the world to come] formall professours may *Gustaverint, foreign. Vid. 1 Tim. 4. 1 Est autem imprimis notanda emphasis hujus verbi. Nam aliud est vere credere, uti Lydia illa cujus cor aperuit Dominus, Acts 16. 14. Aliud verò gustum aliquem habere, quamvis ne hoc quidem nisi ex Spititus sanctigratia fieri possit) verumquae fructum non ferat, quod eamre probi statim evomant. Beza Annot. iu Heb. 6. 5.taste, By Contemplation of them with some delight, and by Application to themselves (though falsly,) by a temporrary Faith, Luk. 8. 13. which for present may leave some tincture and relish of sweetnesse upon their spirits. Hence Balaam wished, Let me dye the death of the righteous, and my last end be like his, Numb. 23. 10. But *D. Pareus in Comment. in Heb. 6. 5. Sic D. Chrisostomus in ….some by [world to come] understand these last times of the New Testament, in opposition to the world past under the Old Testam and in that sense in this very Epist. speaking of the times of the Gospel, he phraseth it foreign, i. e. the world come; For unto Angels hath he not subjected the world to come, of which we speake, Heb. 2. 5. By [powers of the world to come] in this sense they understand the Signes, wonders and miracles with which God did powerfully beare witnesse to the Apostles and their Doctrine, Heb. 2. 4. Mat. 16. 26. as Christ promised, Mar. 16. 17, 18. And those that had the gifts of working miracles in the primitive Church, are called, foreign, i. e. powers, 1 Con. 12. 28, 29. Which is the selfe-same word here used in Heb. 6. 5. Now its evident that even hypocrites had a teste of such powers of miracles, &c. Matth. 7. 22, 23. And doubtlesse Iudas wanted not this gift, else the rest of the Apostles might have suspected him rather then themselves to betray Christ, which they did not. Now though this latter interpretation be plausible, and the expressions here used may well bear this sense, being elsewhere used to like purpose: y…t the former exposition seems rather to be preferred, (1.) partly, pecause so the sense wil rise in this particular of tasting the powers of the world to come, above all the other forementioned, which according to the latter exposition, rather fals; (2.) partly, because so a …tology will be prevented in these particular qualifications enumerated, which according to this latter interpretation cannot be avoided, understanding powers of miracles, which evidently come under the former particular of partakers of the Holy Ghost.
Thus much for the first thing to be opened, viz. Who they are that have a more immediate habitude to, and are more neerly in danger of the sin against the Holy Ghost.