Believers Evidences for Eternal Life, Chapter 2 · Section 2

Believers Evidences for Eternal Life · Chapter 2 · Section 2

p. 77SECT. II

Next consider we,

What the sinne against the Holy Ghost is, and wherein it consists? And here I may ingenuously confesse with **Forte in omnibusAugustine writing upon the blasphemy of the Holy Ghost, what p. 78it should be, that happily in the whole sacred Serip… th… is scarce found a greater and Sanctis Scripturis nulla major quaestio, nulla difficilior invenitur; unde ut vobis aliquid de me ipsofatear, semper in sermoni bus quos ad populumhabui, hujus questionis difficultatem molestiamque vitavi: non quia nihil haberem quod inde utcunque cogitarem; neque enim in re tanta petere, quarere, pulsare negli…em: sed quia ipsi intelligentiae, quae mihi aliquautum ape…iebatur, verbis ad horam occurrentibus me posse sufficere nor putarem. Agustin. de verbis Domin…, Serm. 11. cap. 5.an harder question then this is. And were it not, …. That Scripture hath revealed something concerning it: And, 2. That it is necessary to endeavour the satisfaction of the weak scrupling Consoiences of some trembling Christians about it; that they have not fallen into it, and by the Grace of God …ever shall 3. As also that it is a thing desirable, that all truely Regenerate persons may more cleerely see the riches of Gods grace, in his undoubted preserving all and every one of them for ever from comitting it, that so they may walke the more thankfully, humbly and watchfully before the Lord: I say were it not for these considerations, I should most willingly have bin silent herein. But these efford both warrant and encouragement to speak, so it be soberly, and according to Scripture.

For more clearnesse herein, consider. (1.) The Name. (2.) The Nature. And (3.) the Grievousnesse of this sin against the Holy Ghost

I.

The Name or Names given to this sin in holy Scripture. **Nomina sunt quasi rerum notamina.Names, properly given p. 79do much notify or make known the things intended by them. The more remarkable …mes given to it are these, viz.

1. Blasphemy against the holy Ghost, or blasphemy against the Spirit; But the blasphe… against the H. Ghost shall not be forgiven unto men: which is after expounded, by speaking against the Holy Gost, Mtth. 12. 31, 32. See also Mark 3. 30, 31, 32. and Luk. 12. 10. [Blasphemy] is originally a Greek word, **Blasphemia] est convitium in Deum, à foreign futilis, & foreign fama; vel ut alii volunt à foreign, quasilaesio fa…ae. D. Pare. Com. in Apocal. 13. 1.—Blasphemia est convi…ium vel maledictū gravius, verbis contumeliosis in Deum vel proximū à foreign, lederefamā, vel nomen Dei aut proximi. D. Pare. Comment. in Matth. 12. 31.Rev 13:1Matt 12:31derived as some think from foreign and foreign. i. e. a bad fame, an uselesse fame, &c. or as others, à foreign, i. e. from …rting the fame, good name or reputation of any, God or man. Thus it signifies in the generall notation of the word; but used more strictly (as here) it denotes a more grievous and hainous reproaching, slandering or reviling of the Holy Spirit. and this purposely and maliciously against knowledge. This the Apostle elsewhere calls, despiting the Spirit of grace, Heb. 10. 29. foreign] which properly notes a petulancy and frowardnesse of reproaching. See H. Steph. Th…sur. G. Ling. Now this sin is peculiarly called Blasphemy of the Spirit, or against the Holy Ghost: rather then blasphemy against the Father or the Son;

Not in respect of the divine essence, or personall subsistence of the Holy Ghost. For he that sins against any one person of the blessed Tri…ty, sins against every person for they are all p. 74one in unity of essence. 1. Iohn. 5. 7. He that blasphemes the H. Ghost, blasphemes also both the Father and Son, inasmuch as all three are co-essentiall, and therefore co-equall and co-eternall in majesty, glory and all divine perfections, as **Nunquid alia est offensa filii, alia Spiritus Sancti? sicut enim una Divinitas, sic una injuria. Ambros. De Spiritu Sancto, lib. 1. cap. 3.Ambrose hath well noted.

But in respect of the Ministery and office of the Holy Ghost. (1.) The Ministery of the Spirit is the Gospel, and the glorious truth therein contained. See 2 Cor. 3. 8. From which truth hypocrites fall away; and against which truth they maliciously and blasphemously oppose and set themselves who sinne against the Holy Ghost, as after will appear. 2. Th… Office of the Spirit, is to convince, Joh. 16, 9. To illuminate and furnish with variety of gifts and spirituall endowments, Act. 8. 13. Luk 8. 13. 1. Cor. 12. And to suggest many good motions and inclinations into mens hearts, in use of Ordinances, and otherwise, as, Math. 13. 20. Mark. 6. 20. they had some motions of joy. Act. 26. 28. Agrippa almost perswaded to be a Christian. Against which light, gifts and motions of the Spirit they directly and wilfully sinne, that sin against the Holy Ghost.

2. An Apostasie or falling away: If they shall fall away, Heb. 6. 6. It is the highest p. 81and worst Apostasie of all other. As after we shall further see. This presapposes some entertainment of Christian Religion whence they make defection, viz. in the forme, and profession of it. As for them that have embraced it in truth and power, they shall never fall, Iohn 10. 28.

3. The sin unto der…h; Theres a sin unto death, and there is a sin not unto death, 1 Ioh. 5. 16, 17. Why thus called, was formerly explained, p. 63, 64, 65. Thus of some of the principall names.

II.

The Nature of this sin, and wherein it properly and especially consists; comes next to consideration. Here lies the Cardo controver…sie, the very knot and stresse of the Case. Both Ancient and Moderne Writers; he…e in manifest much discrepancy land disagreement with one another; and among divers of them is …o be found small satisfaction in this point. ssAugust. De verbis Domini, Serm. 11. videatur …it.Augustine, much hesicates about it, but at last conceives it to be a Final impenitency. ttAmbros. De Spiritu Sancto. l. 1. c. 3.Ambrose sometimes intimates it to be, a blasphemous denial of the H. Ghost. Somtimes interprets it to be uuAmbr. De Poenitent. l. 2. c. 4.an a…pions, Heretical and Schism…cal separe… from the Church of Christ. xxGregor. in Psal. 51.Ps 51Gregory thinks it is, the not beleeving remission of sins. yyThoms Aquin. secunda secundae quaest. 14. artic. 1. &cTh…s thinks, He sins against th… H. Ghost, th… not only speaks against the Majesty of God. and th… pe…son of the Holy Ghost: But also that obstinately and maliciously persist: in his sins p. 82impenitent to the point of death, rejecting all the Holy Ghosts provisions for suppression of his sins. And he with other of the **Estius in lib. 2. Sent. Distinct. 43. sect. 2.Schoolemen usually reckons up six sorts or kinds of this sin against the Holy Ghost, viz. (1.) Despaire; (2.) Presumption; (3.) An obstinate Purpose of continuing in sin; (4.) A firme and fixed Will never to repent; (5.) An impugning or opposing of the knowne truth; and (6.) An envying of our Brothers Graces. All which (they say) may be forgiven, but that finall obstinacy in sinning. Estius **Estius, quòsupra.is of opinion, That the sin against the Holy Ghost generally taken, is whatsoever is purposely, maliciously and blasphemously committed against God in thought, word or deed.

In midst of all this variety of opinions, especially in so difficult a subject as this, where shall we pitch? I like **Lumen ergò expositionis à Domino requiramus. Aug. de verbis Domini. Serm. 11. cap. 4.Agustines item well in this very case, Let us begge light for exposition of this matter from the Lord. For more distinct Resolution, Consider (1.) By way of Remotion, or Negation of what it is no (2.) By way of position, or Affirmation of what it is, and both very briefly.

I. By way of remotion, or negation of what it is not. The sin against the Holy Ghost, strictly and properly taken, seemes not to be any of these particular sins following, viz.

1. It is not every blasphemous temptation injected and darted by Satan into the thoughts, against God Father, Son or H. Ghost. For (1.) The dearest Saints and p. 83servants of God may be buffetted and sifted with such sad temptations and horrid injections of the Devil; frequent experience tells us thus much. How many gracious soules come to Ministers, lamenting the many horrid suggestions of blasphemy cast into their imaginations! **Mr Bolton in his Instructions for a right comforting of Afflicted conscinces pag. 550. London, 1631.One of singular experience in soule-distresses, saith; I have knowne him, who did bite in and keep close in his bosome, this temptation of blasphemy, the space of about 20. yeares, All which while the Devill did tyrannize extreamly, and keep him almost in continuall terrour. He thought there was never man had such vile and prodigious thoughts as he, &c. 2. Blasphemous suggestions were injected into the imagination of Jesus Christ himselfe (who was so far from sinning against the Holy Ghost; that he never sinned at all, nor could sin, Isai. 53. 9. Heb. 7. 25, 26. 2 Cor. 5. 21.) viz That he who was the spotlesse Son of God, in whom the fulnesse of the Godhead dwelt bodily; i. e. personally. Col. 2. 9. Who was the Brightnesse of the Fathers glory, and the expresse Character of his person, Heb. 1. 3. Who being in the forme of God thought it not robbery to be equall with God. Phil. 2. 6. that he should fall downe and worship the Devil in person, Matth. 4. 9. Never Christian had, nor could have more black and hideous blasphemy cast into his thoughts. Yet Christ in the least degree yielded not to this blasphemous p. 84suggestion; but conquered it; that his Members hereby might be more then Conquerours, even Triumphers, over like temptations, through Christ that loves them. 3. Blasphemous suggestions injected into our hearts, yet not consented to by us, but rather trembled at, execrated and abhorred, are the Devils sins, not ours; they are our sorrowes, our afflictions and miseries; but not our sins. A pious soule is no more guilty of them (saith ddDr. Sibs Pruised Reed, pag. 125.one) then Benjamin of Josephs cup, put into his saok. Blasphemous thoughts (saith Mr. eeMr. Perkins cases of conscience Book 1. chap. 10. sect. 2.Perkins.) not consented to by us, are not our sins, but the Devils. Men must not feare those kinde of thoughts overmuch;—because though indeed they be their crosses, yet are they not their personall sins, for which they shall incurre the wrath and displeasure of God. And saith Mr. Dyke, ffDan. Dyke in his Michael and Dragon.Satan must answer for this himself. Hereto subscribe both Ancient & Modern Writers.ggIn illis cogitationibus, quae repugnanti & invito animo fuggeruntur, quibus mens cun… ho…rore quodam renititur ac iesis…t, non est peccatum fine consensu voluntatis. Aug. epist. 142. Cùm ille insatiabili… homicida ab exteriore sensualitate se videt exclusum, interiora collectis viribus aggreditur. Sed spiritualis homo, qui omnia jud…cat, illius astutias non ignorat. Reprimit quod potest: quod autem non potest reprimere, tolerat, quia etsi latratum canis sustinet, morsum non timer. Latratenim cùm suggerit; tune verò morder, cum ad consensum pertrahic: sed cùm non ingerit quod suggessit, tunc non vu…nerat, sed coronat: quia etsi sentientem cruciat, non obligat non consentientem. Bernard. lib. de Consc. cap. de multipl. Varietat. Cogitat. Quod si externis hisce & adve… cogitationibus non assentiamur, non sunt nostra peccata reputand…, sed Diaboli, qui illas suggerit. Alsted. Theo…. cas. cap. 24. Hujusmodi cogitationes execrandae blasphemiae non sunt hominis, sed Diaboli eas suggerentis, unde nec imputabuntur homini ad demeritum, &c. Quicquid nempe hominem affligit contra suam voluntatem, & non placet nec delectat, non facilè in talibus tentator nocere potest. Gers. tract. de remed. contra Pusillan.

p. 852. It is not every sinning against the Deity or Personality of the Holy Ghost; As hhAug. de verbis Domini, Serm. 11. c. 3.Augustine observes, That the Sadduces denied the Holy Ghost; That the Arrians, Eunomians and Macedonians contended, that the Holy Ghost was a creature, not a Creator: That the Sabellians (called also Patripassians, because they held that the Father suffered) deny the Trinity, assert only the Father, that he is sometimes called the Son, sometimes the Holy Ghost: That the Photinians, denying the Trinity, say the Father onelyonly is God, the Son onelyonly man, but deny the Holy Ghost altogether. These are hideous blasphemous and damnable heresies, but it would be somewhat hard to prove that these are the sin against the Holy Ghost, because this sin properly is not so much against the …ssence or subsistence of the H. Ghost, as against the Ministery and Office of the H. Ghost.

3. Not every sin against knowledge is that sin against the Holy Ghost. For though knowledge adde an aggravating circumstance to sin, Iohn 9. 41. Luke 12. 47. Yet 1. The best of Gods people in a gust of temptation without; and violence of corrution p. 86within, may sometimes so farre be borne down as to do those things which they know they should not do, as in Paul, Rom. 7. 15, 19. 20, 23. In Peter, he knew he ought not to deny his Lord and Master Jesus Christ, and resolved peremptorily the contrary, but sudden feare prevailed over him, Matth. 26. 69, to the end. In David, he knew he should not commit adultery, nor kill; yet strength of corruption and temptation pushed him upon both; yet none of these sinned the sin against the Holy Ghost. 2. Sins against knowledge admit both of repentance and pardon, as in all these three cases mentioned; David pardoned, 2 Sam. 12. 13. Peter restored after his bitter tears; by a threefold feare he denied Christ, by a threefold love he confessed Christ, Matth. 26. last. Iohn. 21. 15, &c. Paul delivered from his body of death by Jesus Christ his Lord, Rom. 7. 24, 25. 3. Besides, sinning against knowledge and illumination, divers other sinfull poysons are complicated and contained in the sin against the H. Ghost, Heb. 6. 4, 5, 6. 10. 26, 29. Matth. 12. 31.

4. Not every sinning against the Truth of Christ and the Gospel, is the sin against the Holy Ghost. For, 1 Those that know most of the truth of Christ in this world, know but in part.—See but as through a glasse darkly, 1 Cor. 13. 9, 12. and therefore they may possibly erre from the truth, in some p. 87things. 2. Divers have sinned against the truth, yea, sometimes against fundamentals, and yet are not challenged to have sinned against the Holy Ghost, but were accounted as of the visible Church; as those in the Church of Corinth, that denied the resurrection, 1 Cor. 15. 12. And those in the Church of Porgamus, that held the Doctrine of Balaam, and the Doctrine of the Nicolaitanes: Yet are not counted hopelesse, but invited to repent of these damnable opinions, Rev. 2. 14, 15, 16. The Churches of Galatia were fearfully tainted with that dangerous error of the necessity of the workes of the Law to Justification, as well as of Faith; which gave occasion to Paul of writing that excellent Epistle to the Galatians. See Gal. 1. 6, &c. 2. 16. &c. 3. 1, &c. Yea, the very Apostles themselves had an erroneous opinion about Christs temporall Kingdome, and that till after his resurrection, Act. 1. 6. 3. Erroneous persons, are called to repentance, Rev. 2. 16. and Ministers are directed to instruct with meeknesse those that oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth, 2 Tim. 2. 24, 25, 26.

5. Not every sinning against the gracious motions, strivings and operations of the Holy Ghost, is this peculiar sin against the Holy Ghost here spoken of; For, (1.) It's possible that men may thus sin, and sometimes with p. 88an high hand, and yet not be charged by the Scripture, with sinning against the Holy Ghost. The Proto-martyr St…phen thus challenges his hearers, Ye stiffe-necked and uncircumeised in heart a…e eares, ye do alwayes resist the Holi Ghost: as your fathers did, so do ye. Which of the Prophets have not your fathers persecuted, &c. Acts 7. 51, 52. They are charged with alwayes resisting the Holy Ghost; an heavy charge, an hainous sin doubtlesse. But yet are not charged with that sin against the Holy Ghost. 2. All carnal men in the visible Church, whilest carn…l, still resist the Holy Ghost in his Gospel. Ministery, often quenching his Conv…ctions, Motions and Holy Suggestions to their soules: yet it would be an hard and false sentence, to say all such sin the sin against the Holy Ghost here intended. Possibly they may do it in ignorance, and afterwards come to repentance. Saul whilest a carnal Pharisee, was a blasphemer, 1 Tim. 1. 13. and compelled the Saints to blaspheme, and being exceedingly mad agaiast them, persecuted them to strange Cities, Acts 26. 10, 11. He so farre withstood the Spirits Ministery and Tenders of grace, that he persecuted it to the death; yet all this he did ignorantly, repented of it, and obtained mercy, 1 Tim. 1. 13, 16. Which could not have been, if in this height of his wickednesse he had sinned this grand sin against …he Holy Ghost. 3. Who knows not, but p. 89even the dear children of God, are in danger in some measure of sinning against the Spirit of God, by grieving him, and quenching him; hence the Apostle so cautions them, Quench not the Spirit, 1 Thes. 5. 19. And, Grieve not the holy Spirit of God, wherby ye are sealed unto the day of redemption, Eph. 4. 30. Yea, actually some have quenched the Spirit in some measure; As the Angel of Ephesus had left his first love, &c. Rev. 2. 4, 5. As David, who therefore prayes, Restore unto me the joy of thy salvation, and stablish me with thy free Spirit, Psal. 51. 12.

6. Not every sinning against Grace received, is presently the sinne against the Holy Ghost; For 1. The most heavenly and gracious soules are daily perplexed with inseparable and invincible infirmities; as doubts, feares, distracting thoughts, distempered passions, &c. 2. They may too often quench the Spirit, 1 Thes. 5. 19. and grieve him, Eph. 4. 29, 30. by suppressing his good motions, sacred stirrings and strivings in their hearts. 3. They may gradually decay and decline in their graces and gracious affections to God and Jesus Christ, (though this be very sad and dangerous) Rev. 2. 5. and yet not be utterly cast out of Christs affection. The Angel of Ephesus had left his first love, and first works; though otherwise much commended and approved by Christ, Rev. 2. 1, to 8. 4. They may p. 90grosly fall, and even breake their bones by falling (which is much to be lamented) yet not quite fall away. As Noah to drunkenness, Gen. 9. 21. Lot to incest, Gen. 19. 33, &c. David to murder and uncleannesse, 2 Sam, 11. with Psal. 51. **Noanullis videtur eos tantummodo peccare in Spiritum Sanctum, qui lavacro regenerationis abluti in Ecclesia, & accepto Spiritu Sancto, velut tanto postea dono Salvatoris ingrati, mortifero aliquo peccato se immerserint; qualia sunt adulteria, vel homicidia, vel ipsa discessio, sive emni modo à nomine Christiano, sive à Catholica Ecclesia. Sed iste sensus unde probari possit ignoro: cum & poenitentiae quorumque criminum locus in Ecclesia non negetur, & ipsos haereticos ad hoc utique corripiendos dicat Apostolus, 2 Tim. 2. 25, 26. Quis enim est fructus correctionis sine ulla spe remissionis? Augustin. de verb. Dom. Serm. 11. cap. 4.2 Tim 2:252 Tim 2:26Augustine intimates some were of opinion that such falls were the sin against the Holy Ghost; which opinion he justly rejects, because in such cases the door of repentance is not quite shut. 5. Yea, it's possible that those who are borne of God, and are kept from sinning this sin unto death, may yet relapse againe and againe. Lapses are dangerous, Relapses double dangerous. To break a bone is hazzardous, but to break it again in the same place is extreamly perillous. yet even repeated and reiterated sins may finde pardon upon repentance. Iacob twice told a lye for compassing of the blessing, Gen. 27. 19, 21. Lot twice made drunken committed incest with both his Daughters, Gen. 19. Peter thrice denied his Master, and every time worse then other, Matth. 26. These are recorded to caution p. 91them that stand, that they fall not; and to comfort them that have relapsed, that they despair not.

7. Not every malicious opposing and persecuting of the Church and wayes of Christ (though this be an high pitch of Wickednesse) is the sin against the Holy Ghost. For, 1. We have two eminent instances in the New Testament to the contrary. Saul consented to Stephens death, Act. 8. 1. Breathed …ut threatnings and slaughter against the Disciples of the Lord, Act. 9. 1, &c. When they were put to death, he gave his voice against them, and punished them oft in every Synagogue, and compelled them to blaspheme, and being exceedingly mad against them, persecuted them even unto strange Cities, Act. 26. 10, 11. and yet the Lord had mercy on him, 1 Tim. 1. 13, 16. Yea, he had such mercy on him, as to convert and save him, when he was in his course of subverting and destroying his Church, Act. 9. 1, 2, 3, &c. and 26. 12, 13. Behold, here a wonder of mercy. And yet here's a greater wonder, the persecutors and murderers of Jesus Christ himselfe finde mercy, and are converted, Act. 2. 36, &c. Let Heaven and Earth, Men and Angels adore this mercy. He pittied him that was cruel to his Saints: yea, he pardoned them that crucified himselfe; who would despaire, when Christ opens to such a doore of hope? who would presume to sin and spurne against p. 92such bowels of commiserations? 2. Such sins may be committed by them that have not been Evangelically illuminated. Paul obtained mercy, because he did it ignorantly, 1 Tim. 1. 13. and, had they known, they would not have crucified the Lord of Glory, 1 Cor. 2. 7, 8, 9. And properly the sin against the Holy Ghost is not committed till after the Gospel. illumination, Heb. 6. 3. Such Delinquents sometimes finde mercy, that Christ may make them Presidents for mercy to all that after shall believe, 1 Tim. 1. 16.

None of all these are this sin against the Holy Ghost; which we seek after, yet are we not therefore to embolden our selves in them. Though Treason bring the most shameful and cruel death, yet felony is Capital: and the easiest death, is an heavy punishment; and though none of these sins be that sin of sins, which excludes all hope of salvation: yet every one, even the least of them, are such sins as in their own nature deserve damnation, Rom. 6. 23. Consider this, thou trembling Christian, thou thinkest thou hast sinned against the Holy Ghost; nay stay, the Lord hath thus farre kept thee from many of these recited evils; and Questionlesse the sin against the Holy Ghost is farre beyond them all. But what is it? seeing thus far we see what it is not.

II. By way of Position or Affirmation. Consider now what it is. The sin against the Holy p. 93Ghost is not a single, but a compounded wickednesse; tempered and made up of many deadly poisons, whereby it becomes extremely damnable. There's a Concurrence and Complication of many pernicious diseases in it, which make it out of measure deadly.

There are some special Scriptures that peculiarly delineate the nature of this horrid sin unto us, viz. These that follow, For it is impossible for those which were once enlightened, and have tasted of the heavenly gift, and were made Partakers of the Holy Ghost, …d have tasted the good Word of God, and tho powers of the world to come: If they shall fall away, to renew them again unto repentance: Seeing they crucifie to themselves the Son of God afresh, and put him to an open shame, Heb. 6. 4, 5, 6. And afterwards in the same Epistle it is said: Not forsaking the assembling of our selves together, as the manner of some is. For if we sin wilfully, after that we have received the knowledge of the Truth, there remain…th no more sacrifice for sins: but a certain fearful looking for of judgement, and fiery indignation which shall devour the adversaries. He that despised Moses Law, died without mercy under two or three witnesses. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath troden under foot the Son of God; and hath counted the blood of the Covenant wherewith he was sanctified, an unholy thing; p. 94and hath done despite unto the Spirit of Grace? Heb. 10. 25, 26, 27, 28, 29. The Apostle Iohn also saith, If any man see his brother sin a sin which is not unto death, he shall aske, and he shall give him life for them that sinne not unto death. There is a sinne 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: but he that is begotten of God, keepeth himselfe, and that wicked one toucheth him not, 1 Iohn 5. 16, 17, 18. Our blessed Saviour having healed one possessed of a devil, blinde and dumb; The Pharisees maliciously reviled him, and said, This fellow doth not cast out Devils, but by Beelzebub the Prince of the Devils. And Iesus knew their thoughts, and said unto them, Every Kingdom divided against it selfe is brought to desolation.—Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men, but the blasphemy against the Holy Ghost shall not be forgiven unto men: And whosoever speaketh a word against the Son of man, it shall be fergiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come, Matth. 12. 22, 24, 25, 31, 32. Compare herewith Mark. 3. 22, 28, 29. who addes this as an expresse Reason, Because they said, He hath an unclean spirit, ver. 30. And Luk. 12. 10. The sin against which our Saviour thus p. 95severely speaks in these three Evangelists is without doubt that notorious sin against the Holy Ghost, foreign, most strictly and properly so called. For (1.) It is denominated blasphemy against the Holy Ghost. And (2.) Is by Christ declared to be that one only unpardonable sin. That sin also against which the Author of the Epistle to the Hebrews, and Iohn in the three fore-cited texts speak, must needs be granted to be the same sin against the Holy Ghost, in as much as it is in all the three places, laid down as a dreadfull and unpardonable sin, of which it's impossible to repent, Heb. 6. 4. 5. 6. for which there remaines no more sacrifice, Heb. 10. 25. 26. And for pardon whereof we must not pray, 1 John 5. 16. So that all these texts speaking so fully and evidently of the sin against the Holy Ghost, we may from them all, considered together, draw this Description of that horrid Sin against the Holy Ghost, most properly and strictly so called; viz.

The sin against the Holy Ghost is an universall, finall and wilfull falling away of Hypocriticall Professours; From the Truth and common graces of the Holy Ghost once Received and Professed; To the blasphemous despiting of the Spirit of Grace, horrid contempt and malice against the Son of God, and violent persecution of the way of Christianity.

p. 96This description of the sin against the Holy Ghost, is so clearly grounded upon the former Scriptures, that much need not be said for evincing thereof. 'Only for unfolding the nature of this sin, Consider in this description these ensuing particulars, viz.

1. The general Nature of it, A falling away.

2. The more special Nature of it, whereby it is differenced or distinguished from other sins, viz. By

1. The peculiar Subject of it: Hypocritical Professours.

2. The properties of this falling away, which are three. It is

1. Universal.

2. …ll.

3. Wilfull.

5. The Termini of Terms of this Apostasy or falling away, which are 2. viz.

1. Terminus à Quo. The term frō w…; or the Good from which he falls, viz.

1. Truth.

2. Cōmon Graces of the Holy Ghost.

Once received & professed.

2. Terminus ad Qu…. The term to which: or the evil to which he backslides, which is 3 fold, viz. to

1. Blasphemous despiting of the Spirit of Grace.

2. Horr… contempt and malice against the Son of God.

3. Violent persecution of the way of Christianity.

p. 97These are the particulars in this Description, let us briefly consider how clearly they are grounded on Scripture; and then we shall see that in Scripture sense, this is the true nature of the sinne against the Holy Ghost.

I. The generall nature of this sin against the Holy Ghost, viz. A falling away, or an Apostasy. There's a manifold falling away, as, 1. From truth to errour and heresie, Gal. 1. 6, 7. and 3. 1. 2 Thess. 2. 10, 11. 1 Tim. 1. 19, 20. 2. From purity of worship, to superstition and idolatry, as Israel often fell, in the dayes of Aaron, Exod. 32. of the Iudges, of the, Kings, &c. See Acts 7. 39, to 44. 3. From some holy degrees and heroick perfections of first love, to carnal sluggishnesse, remissenesse and negligence. As the Angel of Ephesus, Rev. 2. 4, &c. the Church her selfe, Cant. 5. 2, 3, 4. Or into some erroneous offences, as sometimes the dear servants of God fell, as David, Peter, &c. 4. From temporary faith and professions, to loosenesse and profanenesse, worldlinesse, &c. As the bearers compared to the stony ground, Matth. 13. 20, 21, Luk. 8. 6, 13. Yea, all the ground, (save the good ground) fell away. 5. From all truth, common-graces, and all profession of them, to a malicious, obstinate and incurable opposition thereof. And this is that notorious Apostasy and sin against the Holy Ghost. Now p. 98there being many sorts of falling away. This sin is ranked among Apostasies for the generall nature of it, for herein it agrees with them.

That the sin againg the Holy Ghost is an Apostasy or falling away, is plaine in Scriptures, that speake particularly of this sin. Such as commit this sin, are said to **Peccantes vocat Apostolus: non qui iu quovis genere delinquunt, sed qui prorsus deserta Ecclesia se à Christo alienant, Calv. in …eb. 10. 26.sin wilfully, after they have received the knowledge of the truth, Heb. 10. 25. There's a falling away intimated, viz. After truth knowne, and professed; a wilfull sinning against that truth, yea, a forsaking of publick Assemblies, verse 24. So dangerous it is to make separations from the Church of Christ, and to fall off from Communion with true Church-Assemblies, that it fearfully prepares and disposes to this great sin; yea, they that commit this sinne, are expressely said to fall away; for it is impossible for those who were once enlightened,—If they shall fall away, &c. Heb. 6. 4, 5, 6. So that the generall nature of this sin is Apostasy or falling away. Apostates and Backsliders they are in the highest degree, that sin this sin. How dreadfull is the sin of Apostasy! (1.) Sharply threatned of God, Prov. 14. 14. Heb. 10. 38, 39. And (2.) Severely plagued, Matth, 12. 43, 44, 45. compared with 2. Pet. 2. 20, 21, 22.

II. The more speciall Nature of this Sin against the Holy Ghost, whereby it's distinguished from other sins, is considerable in p. 99the (1) Subject, (2) Properties, and (3) Termes of this Apostasy.

1. The peculiar Subject of Apostatizing, or falling away, is, Hypocriticall professours, viz. Hypocriticall false-hearted professours of Christianity in the bosome of the Church, who have received some large measure of illumination, and common gifts or graces of the Holy Ghost. These are the men (who not having a true foundation of grace) are in greatest and neerest hazard of any other of falling into the Sin against the Holy Ghost, by their Apostasy; For 1. No other sort of persons are in this hazzard and danger, as was evidenced afore, Sect. 1. pag. 62, &c. 2. Scripture plainly teacheth us that Hypocriticall professours, especially those that have attained the highest formal perfections and temporary accomplishments from the Holy Ghost, are the very persons that commit this sin. Who were they that our Saviour so warnes of their blaspheming of the Holy Ghost? But the Pharisees, Ma…th. 12. 24, 25, 31, 32. And the Scribes, Mark 3. 22, 28, 29. And what were the Scribes and Pharisees but notorious Hepocrites? Mat. 5. 20. & 23. 13, 14, 15. 23, 25, 27, 29. Who were those whom the Apostle intimates to be likely to sin this sin, but such as were once enlightened, and have tasted of the heavenly gift, & were made p…rtakers of the H. Ghost, and have tasted the good word of God, and the powers of the world to p. 100come? Heb. 6. 4, 5, 6. Who also forsaking the publique Church-Assemblies, sin wilfully after they have received the knowledge of the Truth, and after they have been sanctifyed with the blood of the Covenant, Heb. 10. 25. 26, 29. How sanctified? Not inwardly, truly, and savingly sanctified, (as **Erat autem Sanctificatio Apostatarum non internased externain professione fidei & participatione Sacramentorum externa consi sten…. Erāt sans…ficati, h. c. à Judaeis & Paganis perfossine segre gati, & pro veri… Christiani… habit. Loqui tur enim secundum judicium charitatis, quae omnes de Doctrina foris consentientes habet pro Sanctificatis, licet non omnes cordibus verè sint Sanctificati. D. Pa…us in Comment. ad H…b. 10. 29.Interpreters observe) but only externally, seemingly, and in appearance; consisting in externall profession of faith, & participation of the Sacraments; wherby they were visibly severed from Pagans and Heathens, & reputed in the judgment of charity, Christians. Now all these qualifications raise a man no higher then to the pitch of formall Hypocrites, or Hypocriticall professours. And yet these are the very men who sin against the Holy Ghost. Not that all such Hypocrites run into this sinne; but that none but such Hypocrites thus sin. Convenit soli…sed non omni: Prop. secundo modo, This is the subject sinning, or falling-away.

2. The properties of this falling-away, which render it the most dangerous and pernicious Apostasy in the world; are these three. It is, 1. Universall. 2. Finall; and 3. Wilfull or Malicious.

1. An universall Apostasy, or falling-away. This is a first property of this Sinne against p. 101the Holy Ghost. This the height of a Apostasy, that it is Universall. Partiall, particular fallings away from some truths onelyonly, to some errours; from some degrees of profession, of grace, of obedience, onelyonly to some graduall defects or decayes therein, &c. may befall a Daid, a Peter, or the exellentest Saint unglorifyed, and yet be pardonable: but this unpardonable Sin is a Totall, absolute, universall falling-away. Universall both in respect of the (1.) Truth, and (2) Graces of the Holy Ghost. They that sinne against the Holy Ghost, they fall away both from the (1.) Profession, and (2.) Approbation of all (1.) Truth, and (2) Grace, once received and professed,

Possibly there may remaine in them some principle of truth, as That God is; that Iesus Christ is: that there shall be a judgment: that there shall be another life after this, &c. Some reliques also of common grace may remaine in them un obliterated, irritating and aggravating their malice and wickednesse so much the more, as some beams of illumination and conviction, which they would faine totally extinguish, being full of vexation and madnesse at themselves that they know so much: but it's one thing to have these remaining in them, another thing to professe them and approve them. Now that this their falling-away is so universall▪ is notably hinted to us, Heb. 6. 1, to 7. For first, here the principles of Christianity or the fundamentall p. 100duplicate page p. 101duplicate page p. 102Doctrines of Christ, are summarily enumerated, viz. (1.) Repentance from dead workes: (2.) Faith towards God: (3.) The Doctrine of Baptisms; (4.) and of laying on of Hands; (5.) and of the Resurrection of the dead; (6) and of Eternall judgment, ver. 1, 2. These are very comprehensive principles, in which all other Evangelicall truths may be well comprised; These seeme to be the heads of the Apostles Catechisme in the primitive Church. Secondly, Here are also reckoned up many common gifts and Graces of the Holy Ghost, and that so comprehensively also, that all the common graces of the Spirit may be easily included therein; viz. (1.) Enlightening. (2.) Tasting the heavenly gift. (3.) Partaking of the Holy Ghost. (4.) Tasting the good word of God, (5.) and the powers of the world to come, ver, 4, 5. Thirdly, here is intimated a possibility of falling away both from all these truths, and all these common Graces of the Holy Ghost, to that unpardonable Sinne, ver. 4, 5, 6. This falling-away is afterwards by this same Apostle called Sinning wilfully after the receiving of the knowlodge of the Truth, Heb. 10. 26. Which may well imply both falling from truth and grace.

Thus that judicious **Calv. in Comment. in Heb. 10. 26.Heb 10:26Calvia, understands the Apostle here, not of some Particular, but of an Universall defection; the Faith of Christ, and grace of Christ being wholly cast off. And elsewhere he saith **Notandum est duplicem esse lapsum: alter est Particularis, alter universal is. Qui in specie aliqua, ut etiam pluribus modis deliquit, a Christiani hominis, statu lapsus est. Itaqne omnla peccata totidem sunt lapsus. Verum Apostolus non de furro, aut perjurio, aut caede, aut ebrietate, aut adulterio hic disputat, sed notat universalem ab Evangelio defectionem, ubi non aliqua in parte Deum offendit peccator, sed ejus gratia se penitus abdicat. Atque ut hoc melius intelligatur, subaudienda est Antithesis inter Dei gratias quas recensuit, & hunc lapsum. Labitur enim qui deficit à verbo Domini, qui lucem ejus extinguit, qui se gustu Doni coelestis privat, quiparticipationem Spiritus deserit. Hoc autem èst in totum Deo renunciare. Nunc videmus quosnam à spe veniae excludat: nempe Apostatas qui se à Christi Evangelio quod prius amplexi erant, & à Dei gratia alienarunt; quod nemini contingit quin peccet in Spiritum Sanctum. Io. Calvin. Comment. in Heb. 6. 6.Heb 6:6, It is to be noted, p. 103there is a double falling-away, Particular and universall. He that in any kind, or severall wayes offends; he fals from the state of a Christian man, therefore all sins are so manyfals. But the Apostle doth not here dispute of Theft, or Perjury, or Murther, or Drunkennesse, or Adultery; but he notes an universall defection from the Gospel, when a sinner offends not God in some one respect, but withdrawes himself from his grace altogether. And that this may be the better understood, the Antithesis betwixt the graces reckoned up, and this falling away, is to be observed. For he fals away, that makes defectian from the Word of the Lord, that extinguisheth the light of it, that deprives himselfe of the taste of the heavenly gift, that forsake the participation of the Spirit: And this is to r…sounce God totally. Now we see whom he sec…des from hope of pardon: viz. Apostates p. 104who withdraw themselves from the Grace of God, and the Gospel of Christ which they had formerly embraced; which befals no man, but he sins against the Holy Ghost. So he. Thus also those learned Interpreters, **T. Bez. in annotat. ad Heb. 6. 4, & 6.Heb 6:4Heb 6:6Beza, and **David Paraus in Comment. i… Heb. 6. 6Heb 6:6D. Paraeus understand here, An universall Apostasy: let the Reader consult their words. Thus also Master **Now let us see the manner of rebellion, how farre they fall away: first, we must observe what points the Apostle hath before named. In the beginning of the Chapter he mentioneth Repentance from dead works, Faith towards God, The Doctrine of Baptismes, and laying on of hands, and Resurrection from the dead, and eternall judgement; which here he calleth the beginning and foundation of Christianity. Then, he speaketh of an Apostasy or, falling-away from all these point… here named, even from the foundation and first beginnings of the Christian Faith; so that all the former light is quite put out, and the first understanding is all taken away. They laugh now at Repentance; and the first Faith they account it foolishnesse; They esteem not of our Baptism, no more then of the washing of their hands; and for any Confirmation or solemn receiving them into the Church of God, th…y are not for it; The Resurrection of the Dead doth but feed them with merry conceit; they think pleasantly with themselves what manner of bodies they shall have; The Eternall judgment, though it make them sometimes afraid, yet they encourage themselves again, and say, Tush, it is agreat way off. Thus have they turned light into darknesse, knowledge into ignorance, Hope into Error, Faith into infidelity, Glory into shame, and Life into death. Speak to them of the Son of God, they make a jest with the mau of Galilee: Tell them of the Saviour of the world, they will call him the Carpenters Son: Such a Generall Apostasy the Apostle speaketh of, and this he calleth the fall, from which men cannot rise againe by Repentance. Mr. Deering in his Readings on Heb. 6. Lect. 27. London 1597.Heb 6Deering in his excellent Lectures on the Hebrewes, counts this an universall Apostasy, of which here the Apostle speakes; because his book is scarce, I have here annexed his words in the Margin. So that this falling away is not Partial, but universall.

p. 1052 A Finall Apostasy. A departure from God, Christ, grace, the Church, without returne: A ruine without repaire: An Apostasy to the end of a mans life without recovery; A backsliding for ever. David fell, but David rose againe; Peter fell and that fearfully, but it was but for a while, for a few houres; He went out and wept bitterly, Mat. 26. 75. but this falling-away so as to sinne against the Holy Ghost, is not only universall, but also Finall. For, 1. It is impossible to renew them againe unto repentance, Heb. 6. 4, 5, 6. And they that so fall, as to fall beyond the possibility of rising againe by repentance, must needs fall finally. 2. There remaines no possibility of pardon to such. He that shall blaspheme against the Holy Ghost, hath never forgivenesse, but is in danger of eternall damnation, Mark. 3. 29. Luk. 12. 10. If we sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sinnes, Heb. 10. 26. And where there's no place for pardon, that's finall offence. 3. Death eternall is the certain and inevitable reward and event of this sinne. See 1 Iohn 5. 16. Mark. 3. 29. Heb. 10. 27. Thus this falling away is not onelyonly universal, but Finall.

p. 1063. A wilfull and malicious Apoctasy, viz. Not Apostasy or falling away through meer ignorance, inconsideratenesse or infirmity, against the deliberate Resolution and habitual disposition of heart and will, or through violent push of temptation, which may be incident, even to the best of Saints; But an obstinate falling away out of a mans owne free spontaneous Election, against knowledg and conscience, out of a malicious wilfulnesse of spirit; fixedly and peremptorily resolved to cast off the truth and wayes of God, whatever God or man shall say or do to the contrary. Such is their Apostasy that sin against th… Holy Ghost as these words intimate, For if we sinne wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,—Heb. 10. 26. The word. [foreign] translated sinning wilfuly; implies thus much in the judgement of learned men. Here (saith **foreign pro foreign. Sivoluntarie peccaverimus. Hic intellig it peccatum non quodvis, sed secessionis ab ecclesia: nec secessionem quamvis ex infirmitate, metu aut ignorantia, sed foreign factam. foreign autem …eri docent Philosophi ca, quae nec violentiâ nec ignorantiâ, sed sponteano voluntatis motu fiunt. Ergo defectionem intelligit, non violenter extortam à Tyrannis, aut me…u factam, aut ex ignorantia admissam [quia mox addit, foreign,] sed voluntarie, hoc est, deliberatâ voluntate & consilio malicio…e commissam. D. Pareus in Comment. ad Hebr. 10. 26.Heb 10:26Pareus) He understands not every sin, but secession from the Church; nor every secession out of infirmity, feare or ignorance, p. 107but that which is done wilfully; and Philosophers tell us those things are done wilfully, which are done neither through violence nor ignorance, but by the spontaneous motion of the will. He understands therefore a Defection not extorted by Tyrants through violence, or admitted through feare or ignorance (because he presently addes, after we have received the knowledge of the Truth) but wilfully, i. e. maliciously committed by deliberate will and counsell. So he. To the like purpose also that learned **Vltro foreign. Heb foreign Chinnam Quod de iis dicitur qui sine ulla causa, aut etiam causae speciealiquid faciunt. Itaque iis convenit, non qui simpliciter scientes peccant (alioquin actum fuisset de Davide & Petro. Et quis tandem centies millies non esset hâc ratione aeternae morti mancipatus?) Sed iis demum qui ex professo resilientes in universum à Christo, delectantur impietate & bellum indicunt perspectae viritati, uti fecit Saul, Julianus Apostata, Ariu…, & alii, quorum execranda est memoria. B…z Annotat. in Heb. 10. 26.Heb 10:26Beza expoundeth this word. This word [foreign ultroneously] is said of them, who do any thing without any cause or shew of cause. Therefore it agrees to them, not who simply sin knowingly; (for then farewell David and Peter. And by this reason who should not be an hundred thousand times mancipated to eternall death?) but to them who professedly and universally departed from Christ, are delighted in impiety, and make war against the knowne Truth, as did Saul, Julian the Apostate, Arius and others of execrable memory. Thus their falling away is wilfull, i. e. Not onelyonly committed with knowledge, but also with free consent, obstinacy, yea, and maliciousnesse of will. And this interpretation p. 108is the more confirmed by the Apostles subsequent expressions, of treading under foot the Sonne of God, of counting the blood of the Covenant an unholy thing, and of doing despight to the Spirit of Grace, vers. 29. in the forehead of which actions malice is engraven in Capitall Letters. Thus this falling away is not onelyonly universall and finall, but also wilfull and malicious.

These three Properties of this grand Apostasy, viz. (1.) Universalnesse. (2.) Finalnesse, and (3.) Maliciousnesse, must be taken conjunctim non divisim, joyntly altogether, not dis-joyntly or severally one from another, if by them we would describe the Sin against the Holy Ghost, and rightly understand the Scripture about it; for its possible that men may fall totally and finally, and yet not commit this sin against the Holy Ghost, unlesse also they fall maliciously. Excellently that learned **D. Par. Comment. in Epist. Pauli ad Hebr. c. 6. ver. 6.Heb 6:6D. Paraeus expresseth himselfe to this point; wherewith I shall close up this branch. We must note that there are divers degrees of falling, and as it were foure kinds. 1 Partiall falls into some error or some sin, as many Fathers, Irenaeus, Lactantius, &c. fell into the Heresie of the Chiliast's; David fell into murder and adultery. Of these the Apostle speaks not; it is not impossible to repent of these. 2. A totall Fall or renouncing of the whole Christian faith: but through infirmity; and therefore not finall. As Peter by denying p. 109Christ seemes to fall totally: but he repeneed with tears. So Marcellinus fell through infirmity to idolatry, and many other Christians under persecution, but afterwards repented. And when Novatus understood this saying of such, (viz. Heb. 6. 4, 5, 6.) he erred, and the event evidenced, that it was ill wrested against them. Nor was it impossible for Peter, Marcellinus, and others lapsed truly to repent. As Cyprian, Oratione de lapsis, and histories do testifie. 3. A totall and finall fall, but not malicious; i. e. not done of purposed malice, but from other causes, which Christ adumbrated in his Parable of the seed falling on rocky and thorny ground, Matth. 13. Some are deterred by persecutions, others are withdrawn from Religion, by hopes of honours, Pleasures, and th… cares of this life, and that finally: yet without blasphemy and persecution, rather through a kind of security and sluggushnesse. So divers departed from Christ, and walked no more with him, being offended at his Sermon about eating his flesh, Ioh. 6. Properly the Apostle doth not speak of these, because though these be not renewed by repentance, yet is it not impossible for them to be renewed. And sometimes God gives these grace, to returne into the way 4. A totall, finall, and malicious faling away. A defection from the truth certainly acknowledged; not through feare or infirmity: but of purposed malice and counsell, joyned with the finall hatred, blasphemy and p. 110Persecution thereof. As we read, Iulian the Apostate, Lucian and Porphyry, to have fallen, and as many other Apostates to this day have fallen. This falling is that which Christ cals the sin against the Holy Ghost; Iohn, The sinne to death, for which we are not to pray, because it is irremissible. Thus he, And thus much touching the three properties of this sinne against the Holy Ghost, this dreadfull Apostasy, which is (1.) Universall, (2.) Finall, and (3.) Malicious.

III. The Termini. i. e. The Termes of this Apostasy or falling away, laid downe in this description, are of two sorts, viz. (1.) The Terme from waich they fall, and (2.) The Terme to which they fall. That, denotes what good they forsake: This, what evill they embrace.

1. The Terminus à Quo, or Terme from which they fall, denoting the good they cast off, viz. The Truth, and Common Graces, once Received and Professed. They fall both from the Profession and Approbation of the whole Truth, and all Grace received, Heb. 6. 1, to 7. compared with, Heb. 10. 26. This hath been sufficiently cleared before; especially in opening the first property of this Apostasy, viz. Universality of it.

2. The Terminus ad quem, Or the Terme to which they fall, containing the evill which they embrace, and practise, who sin against p. 111the Holy Ghost, which is chiefly threefold, …d all extreamly wicked and desperate. … Blasphemous despiting of the Spirit of Grace. … Horrid contempt and malice against the …nne of God. And 3. Violent Persecution of the way of Christianity.

1. Blasphemous despiting of the Spirit of Grace. This is one extremity to w^ch such Apostates fall. Hence our blessed Saviour cals it A speaking against the Holy Ghost,—and The Blas…hemy against the Holy Ghosh, Matth. 12. 31, 32. The Apostle calls it, doing despight unto the Spirit of Grace, Heb. 10. 29. Blaspheming and D…spiting for substance come much to one (see these termes formerly opened in the names given to this sin, p. 63, 64.) so that I put them both together. It is a Blasphe…s despiting, or a despiting blasphemy of the Spirit of Grace. Oh how much malice and rankling venome is couched in this sinne! To blaspheme man is sinfull: what is it then to blaspheme the great God of Heaven and earth? what to despite that holy Spirit, by whom (if ever) we must be illuminated clearly, santified graciously, and comforted sweetly?

2. Horrid contempt and malice against the Sonne of God. The Spirit of Grace is the Spirit of Christ, communicated from Christ the head, to his whole mysticall body, and all his true members. See Rom. 8. 2, 9. 2 Cor. …. 17, 18. Therefore this sweet Spirit of p. 112grace cannot be thus villainously blasphemed and reproachfully vilified; but therein also Jesus Christ who sends forth this Spirit of grace, must needs be blasphemed, and most intolerably debased. Now this grand contempt and indignity, which they that sin against the Holy Ghost cast upon Jesus Christ, is set forth in foure most pathetick expressions in Scripture, viz.

1. They crucify to themselves the Sonne of God afresh, Heb. 6. 6. What is it to crucify the Son of God afresh? Answ. To commit such a sinne as did Iudas, Pilate, the Iewes, the souldiers, in betraying and murdering of Jesus Christ the Lord of glory, and this by a painfull, shamefull, and cursed kinde of death: To murder a son of man, is so dreadfull a sin, that it cries to God for vengeance, Gen. 4. 10. what is it then to murther the Sonne of God? what to crusify him, which is a double murder? yet this do all Apostates that sin against the Holy Ghost, by denying the Son of God, which was once crucified for our sins; they will not be saved by his death, they count it invalid, insufficient, accept it not, but reject it, &c. and therefore for them Christ must be crucified a second time, (which is impossible; for Christ dieth no more) if ever they be saved, there being no salvation or redemption, but by him and his blood, Act. 4. 12. Heb. 9. 22. But, what is it to crucify the Sonne of p. 113God to themselves? Answ. **Calvin. Comment. in Epist, ad Heb. c. 6. 6. D. Parus in Commen. in Heb. 6. 6.Heb 6:6Crucifigunt in ipsis. i. e. quantum in ipsis est. That is, as much as in them lies. Though they do not actually crucifie Christ, as once the Jewes and souldiers did; yet they would, were it possible, even dethrone him, and pluck him from his Fathers right hand, and destroy him, as once the Jewes did for an impostor, a seducer, a blasphemer, and a seditious person, their malice is such against him, that were it possible, they would do all this unto him; According to that knowne maxime, **Omnis Apostata est osor & Persecutor sui ordinis.Every Apostate is an Hater and Persecutor of his owne Order.

2. They put him to an open shame, Heb. 6. 6. The Greek word here foreign properly signifies to diffame, or to expose to ignominie, or to make one a publick example, or infamous example. Thus its said of Ioseph in reference to Mary, he would not foreign i. e. make her a publick example. Matth. 1. 19. Thus they that crucified Jesus Christ, did put him to an open shame by scornes, scoffes, raunts, jeares, revilings, &c. whilest he hanged upon the crosse. Thou that destroyest the Temple and buildest it in three dayes, save thy selfe: If thou be the Sonne of God, come down from the crosse.—He saved others, himselfe he cannot save: if he be the King of Israel, let him now come downe from the Crosse, and we will believe him.—Matth. 27. 39, to 45. Much like to them do base p. 114Apostates by vile scornes, reproaches and blasphemies, put Christ to an open shame, wickedly counting him not a Saviour, but an impostor; not freely paying a price for our sins, but duly sustaining the deserved punishment of his owne sins, &c. horrid blasphemies! Thus Iulian the Apostate in scorne called him Galilaean, The Carpenter, The Carpenters son, &c. shall not the just God that avengeth the injuries of his Saints, avenge the blasphemies of his Son?

3. They tread under foot the Son of God, Heb. 10. 29. This is an higher degree of insolency and contempt of the Lord Christ, then both the former. The villanous Jewes and souldiers did crucifie Christ and put him to an open shame, yet we read not that they trod under foot the Son of God. The pride, impudency and malice of these Apostates against Christ farre transcends theirs; for they tread the Son of God under foot; they trample upon him. i. e. they account of him, and deale with him, most visely, abjectly, contemptibly, despicably, as the filth and offscouring of the world; not prizing him as a Saviour, nor fearing him as a Judge, not accepting and believing in him as a Mediatour. For, as **Quomodo conculcatquis Filium Dei? Quando enim eoindignè participatur per Sacrameta, nē ne grande pecatū cō mittit? nō neillū conculca…? nō ne ipsū con tenit? sicut enim ea quae conculcamus, nullius momenti pendimus sic & qui libere peccant abs que timore & absquetoenitentia, Christum nullius momenti exislimant nec eum judicē futurū formidant. D. Ambr. Cō. in Ep. od …br. 10.Ambrose observes, They are things of basest and vilest account, which we tread under foot; we tread not gold, pearles or Jewels, but mire and dirt under foot. What? shall dust and ashes, sinfull p. 115wormes lift up themselves so desperately, as to tread under foot the ever-blessed Son of God? hear oh heavens!—yet this is the fruit of this cursed Apostasy.

4. Finally, They count the blood of the Covenant wherewith they were sanctified, an unholy thing, Heb. 10. 29. (1.) The blood of Christ is called the blood of the Covenant, because the N. Covenant, or New Testament was ratified and confirmed by the blood and death of Christ the Testator, Heb. 9. 15, 16, 17. Hence Sacramentally the cup in the Lords Supper; is called the New Testament in his blood, or his blood of the New Testament, Mat. 26. 28. 1. Cor. 11. 25. because it signifies, seales and exhibits to the believer Christs blood. whereby the N. Testament was stablished. (2.) Apostates, are said to be sanctified by this blood of the Covenant, not really and indeed, but formally and in appearance, in respect of their visible profession; whence in judgement of charity men took them to be sanctified (3.) To count this blood of the Covenant [foreign,] i. e. common blood, is to count it not pure, sacred, meritorious blood: but prophane, impure, unholy. Compare Acts. 10. 15. (4.) Apostates thus vilifie Christs invaluable blood shed for our redemption, accounting it but as the blood of a common man, or as of a delinquent, or as the blood of the theeves crucified whith him. This blood of Christ they p. 116practically prophane, whilest they return after a holy profession of Christ, with the dog to the vomit and the sow to the wallowing in the mire (as **Factus est pergratiam corpus Christi, & scipsum facit corpus diaboli & sanguinē. Christi, polluit, in eo quod mundatus est, & ad vomitum revertitur pristinum: & seipsum per poenitentiam iterū mundare neglextrit, spiritum gratiae injuri…ns. D. Ambros. Commen▪ in Epist. ad Hebr. 10.Heb 10Ambrose interprets it;) not willing to cleanse themselves by repenting.

Thus they that sin against the Holy Ghost, (1.) Crucify the Son of God afresh: (2.) Put him to an open shame: (3.) Tread him under foot: and (4.) count his blood an unholy thing. O what horrid contempt and malice is this against the Son of God!

3. Uiolent Persecution of the way of Christianity. Such and so extreame is the madnesse and malice of these back-sliders both against the Spirit of Grace and the Son of God, that they break off from profession to Persecution of Christianity, and to a deadly hatred of the Church and members of Jesus Christ. And hence some think the Apostle stiles these Apostates, foreign, The adversaries, Heb. 10▪ 27. because they are the sworn enemies of Christ, the Gospel… and all Christians, and (if it were possible) would destroy them. As Iulian the Apostate, who (as the **Histor. Ecclesias…. Magdeburg. Cēt. 4. c. 3. p. 64. ad 7 … B…sil. 1624.Centuriators observe out of Eutropius) was from his childhood trained up in piety, and when he came to the Empire, he carryed himselfe with much clemency towards Christians; He called home such as Constantius had banished for religion; caused their goods to be restored to them; commanded it to be proclaimed to his p. 117people that they should not hurt the Christians, nay, nor reproach them. But afterwards (as is noted out of Hierom) he denyed Christ in France, and turned a most bloody & barbarous butcher to the poor Christians; **Histor. Ecclesiast. Magdeburg. Cen. 4. c. 3. p. 89 Basil. 1624of which the Centuriators record divers dreadfull instances; afterwards going to warre against the Persians, he swore he would make warre against the Christians, if he returned conquerour. But there his army was first distressed through wan… of corn; and afterwards himselfe by a Persians subtilty being led into a desert, was deadly wounded either by a blow from the Devill… (as some think) or by a speare, or by an arrow▪ shot from heaven; whereupon, taking an handfull of his owne blood, he flung it up into the aire, …nd burst out into that wicked contemptuous expression against Christ, Vicisti Galilaee: …. Thou man of Galilee, thou hast overcome …; and so miserably dyed.

And thus much for opening the Nature of …is sin against the Holy Ghost; that we might see wherein it properly consists.

III.

The Grievousnesse of this sin against the Holy Ghost, comes next to be considered. And Surely this is such a sin of sins, such a Centaur of transcendent malice and wickednesse, such an extract of deadly poyson, that … pen, nor tongue, nor thought of man can …ly reach it. My present scope in this small p. 118Tractate, will not permit me to expatiate: and therefore let me succinctly propound only these few Aggravations of this horrid sinne.

1. This is the highest sinne against the saving Remedy. The lapsed state of man in the first Adam, …s of all other in this world our deepest and most desperate malady, Act. 8. 13. Eph. 2. 1, 2, 3. Jesus Christ, and the Spirit of g…ce, are of all other the most effectuall and only sufficient remedy; Jesus Christ by meritorious working out of compleat Redemption and salvation for us, Heb. …. 12, …3, 14. and 10. 12, 13, 14. Heb. 7. …5. Act. 4. 12. The Spirit of grace by immediate and effectuall application of Christ and all his grade unto us, Ioh. 16. 9, &c. Gal. 4. 4, 5, 6. Rom. 8. 2, 15, 16, 26, 27. Without these all the world cannot afford us Redemption, Adoption, Iustification, Sanctification, true Consolation or eternall salvation; but by Christ and his Spirit we have all. Now they that sin this sin, they sin against the Remedy, and that wilfully, maliciously, incurably. As for Jesus Christ, (1) They crucified him afresh; (2.) They put him to an open… …; (3.) They tread him under foot; and (4.) Count …is blood of the Covenant…an unholy thing, Heb. 6. 6. and 10. 29. As for the Spirit of grace, (1.) They depart from his truth; (2.) They fall away from his grace; (3.) They despite him; (4) They blaspheme him, Heb. 6. 1, to 7. and p. 11910. 29. Matth. 12. How should such sinners ever be redeemed, called, justified, sanctified, or saved, that thus sin against the very Remedy? unbelief and impenitency are sins against the Gospel-Remedy, but not aggravated with that obstinacy and maliciousnesse, as this sin is. That Patient that is so farre from applying, that he hates and abhorres the Remedy that should cure him, flings the Physick to the ground, curses and reviles the Physician, yea, and treads him under foot; is he ever likely to be cured? So in this case spiritually.

2. Hence, This sin never is, never can possibly be repented of. So the Apostle tells us, For it is impossible for those who were once enlightened,—if they shall fall away, to renew them againe unto repentance, Heb. 6. 4, 5, 6. As if he should say, It is impossible for such Apostates to repent. Note, he saith not, It is improbable, unlikely, or difficult for them to repent: but foreign, It is impossible to renew them to repentance. To whom is it impossible? (1.) Impossible to themselves, to renew themselves, for if carnall men that never thus relapsed, cannot renew themselves, no more then a blackamore can change his skin, and the leopard his spots, it being impossible a bad tree should bring forth good fruit; how much lesse can such Apostates renew themselves to repentance? (2.) Impossible to their Teachers to renew them to repenance p. 120with all their Exhortations, Promises, Threats, Prayers or ministeriall Administrations. They are but instruments, planting, watering, only God gives the increase. 1 Cor. 3. 6, 7. Only God gives Repentance, 2 Tim. 2. 25. Yea, 3. Impossible (in some sense) unto God himselfe, as some thinke; not through any impotency in God, but in respect of his infinite justice, which cannot chuse but take vengeance of such heynous and malicious offenders. And the Apostle gives two great Reasons of the impossibility of such back-sliders Repentance. 1. From the atrocity and grievousnesse of the sin committed, viz. a sin of extreame malice against Jesus Christ, Seeing they crucify to themselves the Son of God afresh, and put him to an open shame. Which words have been formerly explained, p. 112, &c. 2. From the just judgement of God inflicted upon them, set forth under the metaphor of good and bad ground; For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God. But that which beareth thornes and briars, is rejected, and is nigh unto cursing, whose end is to be burned, Heb. 6. 6, 7, 8. i. e. As an husbandman that tils, manures, waters, plants, bestowes much cost and pains upon ground, and after all it brings forth nothing but briars; thorns; nettles, weeds, &c. he will never p. 121bestow more cost upon it, its worthy to be cursed, and burnt up: so after God hath by his Gospel-ordinances bestowed much husbandry upon men, and afforded them also many heavenly influences, viz. common gifts & graces of his Spirit, & they notwithstanding bring forth nothing but thornes and briars of this cursed Apostasie, God will give them up to finall impenitency and hardnesse of heart, to their own Destruction.

3. Hence, This sin against the Holy Ghost is unpardonable. So Christ tells us, The blasphemy against the Holy Ghost shall not be forgiven, neither in this world, neither in the world to come, Matth. 12. 32. that is, as Mark expresseth it, He that shall blaspheme against the Holy Ghost, hath never forgivenesse, Mark. 3. 29. This sin is Unpardonable, not as if it were in its own nature beyond Gods pardoning mercy, or beyond Christs purging merit, both which are infinite: but because it is alwayes accompanied with finall impenitency, and therefore God will not bestow his pardon, Christ will not apply his merit. To like effect the Apostle saith, If we sin wilfully after that we have received the knowledge of the Truth, there remaineth no more sacrifice for sins, Heb. 10. 26. This sins unpardonablenesse heightens this sins grievousnesse above all other sins in the world. What other sin but hath been repented of, and upon repentance pardoned? This beyond p. 122all Manasses sins, they were repented of, and pardoned; beyond all Sauls sins, 1 Tim. 1. 13, 16. Act. 26. 9, to 12. they were repented of, and pardoned; beyond their sins that murdered Christ through ignorance, for they repented and were forgiven, Act. 2, 36, 37, 38, 41. but this shall never be forgiven.

4. Hence, This sin is inevitably damnable. If this sin be never repented of, never pardoned, it must needs alwayes be punished with damnation and eternall death, and that inavoidably. He that shall blaspheme against the Holy Ghost, hath never forgivenesse, but is in danger of eternall damnation, Mark. 3. 29. If we sin wilfully, after that we have received the knowledge of the Truth, there remaineth no more sacrifice for sins; But a certain fearefull looking for of judgement and fiery indignation which shall devour the Adversaries. He that despised Moses Law, dyed without mercy, under two or three witnesses; of how much sorer punishment, suppose ye, shall he be thought worthy, who hath troden under foot the Son of God, &c? Heb. 10. 26, 27, 28, 29. Here's, 1. Judgment, fiery indignation, and that devouring, yea, much sorer punishment, then death without mercy; what can this be but eternall damnation? 2. Here's the certainty of it, and that without hopes, or place remaining for any more Sacrifice for sin; what is this but inevitable damnation? Hence such p. 123as sin against the Holy Ghost, are resembled to ground nigh unto cursing, whose end is to be burned, Heb. 6. 8. Thinke now sadly of the inevitablnesse of eternall damnation ever attending upon this sin, and then consider how grievous it must needs be.

5. Hence, This sin is usually a most intolerable torture to the Conscience; This plainly flows frō all the former. For this being (1.) The highest sin against the saving Remedy; (2.) Never repented of; (3.) Unpardonable; & (4.) Inevitably damnable; How can the concience, reflecting upon all this, chuse but be unspeakablytortured in this present world, with horrour, terrour, despaire and self-Confusion? Which the Apostle calls A certain fearfull looking for of judgement, and fiery indignation, which shall devour the adversaries, Heb. 10. 27. Oh what a torment, what a rack, what an hell aforehand is this to the Conscience, to think that Hell is inevitable, and yet intolerable? the furious horrour hereof made Iudas restlesse till he had hanged himselfe, Matth. 27. 1, to 7. Yea, sometimes the anguish and sting of Conscience is so intolerable, that they desperately wish themselves in hell, that they might not be so overwhelmed with torturing fears, but feele the worst; but alas! when they shall come into hell, their worme of Conscience will never dye, but fret and g…aw the heart-strings of the soule for evermore.

p. 1246. Finally, this sin is so heynous, that the pardon of it is not to be prayed for. There is a sin unto death (saith Iohn) I do not say ye shall pray for it, 1. Joh. 5. 16. And that sin which may not be prayed for, is counted desperate and past remedy; for Prayer is one remedy: now the more remedilesse, the more grievous.

Thus far of the second thing to be evidenced, viz. What the sin against the Holy Ghost is, and wherein it consists, viz. of (1.) The Names, (2.) Nature, and (3.) Grievousnesse of it.