A Discourse of the Sin Against the Holy Ghost, Part 5
The fifth part. Of the Conviction of this Sin.
HItherto of the Conception and the Birth, of the Name and the Nature of this Sin. Now the fifth point followeth, which is the Conviction of it; wherein our Saviour laboureth to …hew, that the Blaſphemy they utte…ed in this open and ſhameful manner was againſt Conſcience, and of malice and deſpight; and that therein they did openly rebell againſt God, and ſet themſelves againſt the …ingdome of God.
They laid to our Saviour Chriſts charge, that (as if he were an Arch-Magitian, or Conjurer, or a Practi…ioner of the black Art) he wrought …oſe great and marvellous works, which hee did, by the power and help of Beelzebub the prince of devils.
Our Saviour on the other ſide:
1 By reaſons diſproves their blaſphemous aſſertion.
2 By other reaſons proves the contrary truth; to wit, that what he did, he did not by the power of Satan, but by the power of Gods Spirit.
Where before wee deſcend to particulars, let us make ſome generall uſe of this practiſe of our Saviour. Hee pronounceth not the ſentence of condemnation for this Sin, before hee have by evident reaſon convinced them to be guilty of it. It is againſt the Law of Love and Charity to judge and condemne… perſon of any crime, without j… reaſon and good cauſe. And th… greater the crime is, the greater mo… our preſumptions be, before we muſt condemne. Before therefo… wee lay to the charge of any th… high and horrible Sinne, it behov… us to be able by ſound and ſufficie… reaſon to convince them firſt of i… Accuſers have ever been eſteemed odious, except there have bin ſome juſt cauſe; much more falſe Accuſers: and the greater the crimes are, the more odious they are, that accuſe any falſly of them. It muſt therefore needs be moſt odious, to accuſe one falſly of ſuch a crime without evident Conviction, as is of ſo high and hainous quality as this is.
And as this is a great Sin againſt others, ſo is it no leſſe Sinne againſt our ſelves; eſpecially in laying to our owne charge this Sinne above all other. For howſoever in other ſinnes, I may doe another more hurt than my ſelfe; yet if I could lay this Sinne to the charge, though of the greateſt innocent in the World, I ſhould not doe him ſo much hurt, as in laying it upon falſe ſurmiſes and grounds upon my ſelfe. For anothers Soule is never the worſe for my falſe judgement. But in this caſe eſpecially, if wee feed and nouriſh ſuch conceits, many direfull and dreadfull Effects will follow in our owne Soules. For,
1 Hee that accuſeth and condemneth himſelfe of this Sinne, he thruſts God out of his roome, and ſits himſelfe therein, when without warrant from the Word, and direction from thoſe that have better inſight in the ſame, hee takes authority to arraigne, judge, and condemne himſelfe, when hee is not his owne, but Gods, to iudge and condemne. Men muſt aſſent to Gods judgement and ſentence revealed in his Word, and meaſure their judgements and condemnations by it; not judge or condemne of themſelves. As a man, except hee have commiſſion from God, may not judge or condemne another to a bodily death; ſo much leſſe may hee judge or condemne himſele to eternall death. We have power to deſerve Hell; but we have no power to condemne our ſelves to Hell.
2 Hee that yeeldeth to this Temptation, what doth hee in effect but give himſelfe to the Devill, acknowledging himſelfe of right to belong to him, and not to God, and to bee actually a ſubject of his Kingdome. For hee that ſhall paſſe ſuch a condemnation as this againſt himſelfe, knoweth that there are but two ſpirituall Kingdomes, hee knoweth that the Kingdome of God doth not belong to ſuch a Sinner; and that therefore he muſt needs belong to the other. Now were it not a great preſumption to give away a Soule, which Chriſt hath reckoned at ſo high a price, that he hath purchaſed it with his own pretious bloud, without a commiſſion from God.
3 He doth what he can immediately to plunge his Soule into Hell-fire. For how can he chuſe …ut bee poſſeſſed with helliſh ago…ies and torments, when hee ſhall …dge himſelfe paſt all hope of mer…? And if it bee a ſinne for a …an, be he never ſo vile a wretch, … caſt his body into the fire or …ter, or to ſet but his Neigh…ours or his owne houſe on fire; …w much more then to fling his Soule into ſuch ſpirituall torments?
4 Hee ſtriketh dead, or caſts into a ſwound all the graces of God in him; takes away their ſpirit, their life, their motion. For this courſe it quencheth the light of Faith, cooleth the heate of Love, killeth the heart of Hope, and maketh a man wholly unapt to doe God any good ſervice. For how can hee that deſpaires of mercy, pray unto God? What good will it doe a man with teares to confeſſe his ſinnes to God, when he knows and aſſures himſelfe hee ſhall be damned for them? What heart can hee have to thinke on God, when he ſhall judge that all thoſe bleſſings, that God hath beſtowed upon him, ſhall but work to his further condemnation?
5 Though it be moſt certaine that they that are afraid that they have committed this Sinne, neither ever have, nor ever ſhall commit this Sinne, ſo long as they continue ſo affected; yet to admit of ſuch conceits, is the next way in the world to bring a man to the next doore in committing it. For as nothing is more powerfull to beget love and obedience, than a perſwaſion of our Salvation: ſo on the contrary, nothing is more effectuall to beget in us a ſpite and …alice to Chriſt and the Goſpell, than a perſwaſion of our dam…ation.
Now before that the Evangeliſt …teth downe the Arguments of Chriſts Conviction, he premiſeth …is, that Chriſt knowing their Thoughts, ſaid unto them. And by ſaith he ſo, when in all like…hood hee heard their words, and his anſwer confuted them? By is it ſhould ſeeme that the Sinne …ainſt the Holy Ghoſt, is commit… in Thought rather than in …ord.
Nay: by this it appeares that it not committed in word onelyonly, in thought alſo. But that they … thoughts breaking forth in …rds alſo, appeares, not only by the Name Blaſphemy; but by the words of our Saviour, Whoſoever ſhall ſpeake againſt, &c. verſe 32. Neither (reſerving due reverence unto them that may have better reaſon to judge otherwiſe) doe I take this to bee meant of thoſe thoughts by which together with their words they committed this Sinne, which were rather of affection; but of ſome other thoughts of judgement. They made no doubt of this in their minds, that the Devils that were caſt out by Chriſt, ſuffered manifeſt violence; and that they were not caſt out by any voluntary compact or colourable force, but by a violent power and ſtrength: upon which our Saviour worketh. For elſe his diſcourſe and reaſoning that hee here uſeth wit… them, had been vain. For he take it as granted, that Satan had violence offered; that his expulſion was by force, &c. This then is th… meaning, that Chriſt not onelyonly hearing their blaſphemous word… but knowing alſo the very ſecre… Imaginations of their hearts, goeth about to confound them, and by evidence of Reaſon grounded upon their owne Thoughts and Imagi…ations to convince them of a ſpitefull and malitious blaſphemy.
The Vſe hereof.
1 This Sinne ſhews how hard … is to convince a man of this Sin. …ee their words and deeds never ſo …pightfull and malitious, yet you …all never make them acknowledge …, except you deale with their …houghts, and wreſtle and ſtrive …ith them. Elſe what need Chriſt …ave medled here with their …houghts? If hee had gone no …rther than their words, one would …ink he ſhould have matter enough …gainſt them; but he is faine to go …ther. And therefore though a …an could dive into the deepeſt …crets of ones Soule that hath com…itted this Sinne, though he could …ll as it were his heart out of his …dy; though hee could ſhew him … the ſecrets of it as it were in a …aſſe, how his words and affections are ſet againſt his knowledge and conſcience; yet it will not ſerve the turne. Chriſt had more advantage of theſe wretches than wee have, and could have gathered more out of their wicked words than wee can; and yet notwithſtanding hee deales not with words onelyonly, but with thoughts, and yet cannot bring them to acknowledge this Sinne; though 'tis likely hee pricked their Conſcience with it, and in it convinced them of it.
2 In that our Saviour deales thus with their Thoughts and the ſecrets of their Soule, and withall is faine to beat upon them with ſo many reaſons to prove them guilty of ſuch a Sinne: this ſhewes the property of thoſe that have committed this Sinne, not to acknowledge it when it is committed, much leſſe to be grieved and troubled that they have committed it, So that ſo farre are they from acknowledging it themſelves, th… though Chriſt Ieſus himſelf ſhould lay it to their charge, yet they would not yeeld to it. And therefore this is an undoubted ſigne of one that hath not committed this Sinne, to feare, and accuſe himſelfe of the committing of it. For,
1 This is the property of Sinners to hide and conceale, and not to acknowledge a Sinne. And the greater mens Sinnes are, the loather are they to acknowledge them. But this is the greateſt, Sinne that is.
2 The greater Sinner, the harder Heart, and the more ſenſeleſſe of Sinne: the harder heart, the further from remorſe.
3 This is a Sinne of malice and ſpite; and we know a man will rather break his heart than acknowledge ſuch a Sinne.
4 They that commit this Sinne …re moſt graceleſſe: But there is …uch grace in this, to feare and ſuſ…ect our ſelves in this Sinne.
Now I come to the particulars …herein Chriſt oppoſeth unto their …laſphemy; not ſo much labouring therein their converſion as their conviction, that from it he might paſſe to their ſentence of condemnation.
The queſtion that Chriſt diſputes, is, whether hee did caſt out Devils through Beelzebub.
The firſt Argument whereby he confutes it, and by conſequent convinces them of furious ſpite and malice, is this:
If I through the power of Beelzebub have caſt out theſe Devils, then is the kingdome of Satan divided, and at war in it ſelfe.
But the kingdome of Satan is not divided, and at war in it ſelfe.
Therefore I caſt them not our through the power of Beelzebub.
The firſt part is true, except they ſhould imagine that herein the Devils plaid one with another, and in mockery or ſome policie made oppoſition one unto another. Which howſoever in words they had been likely to have done, if they had had ſo much cunning then, as ſome in our times now have; yet in their Conſcience, which our Saviour ſmites at, they coul… …t, becauſe it could not poſſibly ſuggeſt unto them the leaſt colour of a reaſon, why the Devils ſhould, as it were upon a Stage play their parts in that manner: but they diſcerned a manifeſt enmity between that Spirit by which Chriſt did this worke, and thoſe that were caſt out; and therfore Chriſt proves it not, but lets it paſſe.
Whence learne we this practicall method of Chriſt, in dealing with deſperate Sinners, not ſo much to ſtrive to ſtop their mouths, as to touch their conſcience, and therfore not to weary our ſelves with endleſſe wranglings & brawles, as if it were poſſible to ſtay their thoughts: It's enough if we can convince their conſcience; which when we have done, let us leave them and their Conſcience together to decide the controverſie. If men could obſerve but in ſome meaſure this Rule, the World had not bin ſo full of endles controverſies as it is. Chriſt in this controverſies go's no further then ſo: as if he had ſaid; you ſee & hear, you Scribes and Phari…, and your conſciences tell you; and though you bee impudent enough to deny a manifeſt truth, yet you cannot gainſay this; that there is betweene that Spirit which I uſe, and thoſe that are caſt out, a perfect hatred and jarre, and a moſt fiery diſſention. And therefore if my Spirit (as you ſpightfully and blaſphemouſly affirme againſt knowledge and Conſcience) bee Beelzebub; then is there hatred, diviſion, warre, tumult, and civill diſſention amongſt the Devils, one ſeeking the ruine and overthrow of another, and labouring to cut the throat of another. This propoſition Chriſt leaves, though it might bee cavilled at; and a man may dwell all the dayes of his life in cleering of ſuch a propoſition as this, if hee would go about to cleer all oppoſitions and cavils.
Hee paſſeth to the ſecond part, which is this; But the Kingdome of Hell is not divided againſt it ſelfe: as if hee ſhould ſay; But it is too groſſe and abſurd for any, that are maſters of common wit and reaſon, to imagine, that Hell is up in armes againſt it ſelfe, and that there is deadly feud amongſt the Devils of Hell, that they warre and fight in this maner, as you are eye-witneſſes of, one againſt another among themſelves.
This our Saviour Chriſt proves by a ſhort reaſon. For then Satans Kingdome could not ſtand and remaine, but ſhould be neere unto an end. For that is the ſtate of all Kingdomes rent with civill diſſenſions. So that by this reaſon, either they muſt herein ſpeake malitiouſly and againſt Conſcience, or elſe they muſt of neceſſity maintaine the former abſurdities. And they were no doubt ſpeciall poſitions of the Phariſees, which Chriſt here frames his Argument of.
The ſecond Argument is thus conceived.
By that Spirit, which your Children caſt out Devils by, doe I caſt out Devils.
But your Children caſt not out Devils through Beelzebub.
Therefore neither do I caſt them out by him.
In this Argument there is ſome doubt what is meant by their Children. The beſt of our Interpreters hold it to be meant flatly of our Saviour Chriſts Diſciples. But I muſt crave leave to diſſent with reverence from them: For, 1 there is no more reaſon to call his Diſciples their Children, than himſelfe.
2 In holding that Chriſt caſt out Devils through Beelzebub, they muſt needs hold that his Diſciples muſt doe it by the ſame Spirit. For it were ſenſeleſſe to imagine, that the Diſciple ſhould doe it by the Spirit of God, and the Maſter by the Devill.
3 By Children are not unuſually meant Scholers and Diſciples. Hence by the Children or Sonnes of the Prophets, are meant thoſe that ſate at their feet to learn: as Paul might be called one of Gamaliels Children or Sonnes. And therefore I take it, that Chriſt means it of ſome of the Phariſees owne diſciples and ſcholers, that were no profeſſed Diſciples of Chriſ…: which, as it ſeemes, in thoſe times had ſpeciall Gifts to caſt out Devils, for the grace and countenance and confirmation of the true Religion, which the Phariſees ſitting in Moſes chaire, profeſſed and taught: And of theſe, I'am perſwaded, Chriſt ſpeaketh in this place.
4 Hee ſpeaketh of ſome neere unto them, when hee ſaith, They ſhall bee your Iudges: meaning ſuch as they could not with any honeſty appeale from; whereas they might from Chriſts Diſciples.
5 Some ſuch are mentioned,Mar. 9.38. Luke 9.49. whom the Diſciples found caſting out Devils.
6 Except this be the meaning, I am not able to diſcern what force in the world there ſhould be in this argument. For any man may ſee that our Savior taketh it as granted, that the Phariſees did hold and maintaine, that the diſpoſſeſſion that their Children uſed was the act of God, and done by the finger of God. And if it bee ſo underſtood, there is great force in the Reaſon, and it's a ſtronger than the former. And this is the ſenſe of it.
If I caſt out Devils to no other end and purpoſe in ſubſtance, than many of your honored and renowned Schollers doe, then I doe it not by Beelzebub.
But I doe it to no other end than they, but to confirme the ſame doctrine and faith.
Therefore I doe it not by Beelzebub.
The propoſition is evident: for els their ends would have been as contrary as their Spirits.
The aſſumption no doubt was as evident. For Chriſt wrought theſe Miracles, to confirme no other Religion or Doctrine, than what in ſubſtance the Exorciſts did, ſet downe in Moſes and the Prophets, howſoever there were ſome difference in the manner. So that if the Miracles of Chriſt were as effectuall againſt the kingdome of Satan, as their Exorciſts were, and as power…ull to confirme the Kingdome of God, and had no other apparent …ſe; this Argument muſt needs be very good: (howſoever in their …ormes there were ſome diffe…ces:) …or is it not abſurd to imagine that Chriſt ſhould uſe the very ſame…hing againſt Satan that the Iewes …id; and to the very ſame end, to …onfirme the Kingdome of God, …nd yet doe it by a contrary Spirit, …hough it were done after a diverſe …anner?) Suppoſe two perſons ſet …pon ſome notorious Thiefe, the …ne ſmites him with a Sword, the …ther with a Piſtoll, and both have …o other end but to ſave men from …bbing: now were it not abſurd, …hat for the very act doing, the one …f them ſhould bee juſtified, and the …her condemned as a friend and …elwiller to Thieves and Rob…rs?
The third Argument is this:
If I in your Conſcience caſt out Devils by the power only of Gods Spirit; then have you ſpightfully blaſphemed the Holy Ghoſt in avowing this publiquely, that I did it by Beelzebub.
But I, in your owne Conſcience, have …ſt out Devils onelyonly by the power of Gods Spirit.
You have therefore in ſo ſaying ſpightfully blaſphemed the Holy Ghoſt.
The propoſition is cleere, and cannot be denied.
The Aſſumption hee thus proveth.
That Spirit that offereth violence unto the Devill, and by ſtrong hand caſteth him againſt his will out of his ſtrong holds and poſſeſſions, is only the Spirit of God.
But you in your Conſcience know that that Spirit whereby I caſt out Devils, is no other than the Spirit of God.
And by conſequent you herein wilfully fight againſt God and his Kingdome, which in my workes have ſhined before you, and have offered themſelves unto you.
The Aſſumption he ſetteth forth by a plain and familiar compariſon; …ſembling that Spirit to a ſtrong and mighty man, that goeth into another mans houſe, and by force in …eſpight of him binds him and robs …im.
The fourth Argument is contai…ed in this Sentence, Hee that is not …ith me, is againſt mee, &c. and is …us framed:
If the Spirit of God were not …ith mee, and did not build with …e in the work that I labour in, then …ould the Holy Ghoſt ſet himſelfe …gainſt me, and deſtroy whatſoever doe:
But the Holy Ghoſt is not a…inſt mee, nor deſtroyeth what build.
The Spirit of God therefore is …th me, and buildeth with mee in …y worke.
And this Argument muſt needs unanſwerable, if it be conſidered, that if Chriſt had been an Impoſto… indeed, and a deceiver, hee had bee… the moſt abominable Blaſpheme… upon Earth: and exerciſing theſe tricks only in the Church, to pu… men from Religion; the Spirit o… God would never endure it.
All theſe Conſiderations the… laid together, it is too too apparen… that theſe Scribes and Phariſees di… moſt ſpightfully, and malitiouſl… revile and blaſpheme the Hol… Ghoſt. And thus you ſee how palpably our Saviour Chriſt, by ſtron… and evident Arguments, convince… them thereof.
Now this is the generall an… main uſe of this point; To imita… our Saviour Chriſt.
1 In judging of the true nature of this Sin in generall.
2 In being able to detect it i… ſpeciall, in thoſe perſons that ſha… commit it. Without the former man cannot doe the latter: and wit… out the latter a man hath no uſe … the former.
Now the knowledge of the Nature of this Sin hath theſe uſes.
1 It ſerves to ſhew us the horrible corruption of our Nature, what a monſtrous Rebellion lies and lurks in us; if wee ſhould bee left to our ſelves, like enough to breake forth from us. Who would …hinke it poſſible, that there ſhould be ſo much corruption in man, as to all into ſuch a Sin againſt the Saviour of the World?
2 It ſerves to teach us, that Gods mercy is mingled with wiſedome; …hat it is not a mad or a fooliſh …ercy; that he is not one that will …ſt his mercy away hand over …ad; that he cannot endure to have …is grace and mercy wilfully and …alitiouſly abuſed.
3 It ſerves eſpecially to comfort …hoſe who are afflicted in Conſci…nce for their Sinne, and are by Sa…n perſwaded that they have com…tted this Sinne; who in this caſe …n have no comfort but by the …nowledge of the Nature of it.
4 It ſerves to ſtir us up to thankfulneſſe, that God hath ſo ſtinted us, and kept in the Corruption of our Nature ſo farre forth, that wee have not fallen into it.
The knowledge how to detect it, ſerves for theſe uſes:
1 That we may not labour in vaine, in endeavouring to cure that which is remedileſſe, by caſting of holy things to Dogs,Mat. 7.6. 1 Iohn 5.16. and praying for ſuch.
2 That both we may our ſelves, and bee a means that others alſo may fly from them, and avoid them.
3 That the certaine conſideration of their end and confuſion may lift up our heads above thoſe evils that they are wont to inflict upon the Church and Children o… God, and the profeſſors of the Truth and Goſpell of Chriſt.
Now for the detection of th… Sinne in thoſe that have committe… it, it is thought to be hard, yea impoſſible. But indeed the hardneſ… groweth more from our Ignoran… of the Sinne, than from the diff… culty of it otherwiſe. For it ſhould …eeme that God writes no Sinne ſo …vidently upon the foreheads of …hoſe that commit it as this. For,
1. It's committed in word as …ell as in thought.
2. It's committed publiquely, …ot privately.
3. It's deſperately and directly …mmitted, not by ſleight onelyonly, or …der-hand.
4. It's an act of open ſpite and …alice.
Thus farre it cannot but be evi…nt. The greateſt difficulty lies in …, to judge of theſe three things.
1. Whether it be done freely, … in ſpeciall Temptation.
2. Whether it be done delibe…tly.
3. Whether againſt Knowledge … Conſcience.
Theſe Conſiderations muſt bee …ghed.
For the firſt, whether freely and upon ſome ſpeciall Temptation; Conſideration is very needfull. …w I doe not meane by Temptation, a moving or ſtirring up to doe the Sinne, but a ſpeciall co-working in the Sinne. For Satans worke in a Sinner commonly called Temptation, is double
Motion by
Perſwaſion,
Terrifying.
Commotion.
Motion is then when by ſecret … ſtinct, by reaſon, perſwaſion, al… ring, inticing, terrifying, &c, … moveth one to the Sinne; and th… he doth in any Sinne.
Commotion is when over a… beſides his Motion hee helps to a… the very Sinne. And this is doubl…
either with,
or beſides
will.
This may better be underſtood … ſimilitude: as when a man ſhall … perſwaſion onelyonly ſtirre up one … doe a miſchiefe, as to kill a man, l… ving him alone to doe the act; ſhall aſſiſt him alſo in the doing it.
So that what a man doth in … kinde, either of Feare, or by Co… motion beſides will, cannot be t… Sinne, which is the greateſt of Sins, …d therefore muſt needs have full …onſent of will. So that,
1. Manifeſt Feare, either of Life, … of that which is as deare as Life, … publique ſhame, and extreme mi…y, or bondage.
2. Some great hope of receiving …me ſpeciall good, that a man a…we all earthly things deſireth; or of …oving ſome grievous evill pre…t upon him.
3. Speciall Temptation, as Fren…, or Satanicall Illuſion by dreame …ſleep, diſcharge of this guilt.
For the ſecond Conſideration; …tes of Deliberation are,
1. Conſtancy in the continu…e of it.
2. Confidence in the mainte…ce and defence of it.
3. No appearance of any diſtur…ce or paſſion, but a freedome of …d in the committing of it.
4. A ſhameleſſe and bold beha…ur after the committing of it.
5. A ſeeking and taking hold of opportunities of committing it.
For the third againſt knowledge and Conſcience, this is knowne;
1 When men goe againſt the… owne grounds and principles (i… their blaſphemy) which they ho… and maintaine with zeale and affection.
2. When they are faine to fly i… the defence of their blaſphemy to ſhamefull lies and ſlanders.
3. When being evidently ſo f… convinced of the Sinne in generall to wit, that it is a blaſphemy and ſlander of the Spirit, yet they ceaſe not ſtill to maintaine it.
4. When the more they ſee it detected, the more ſtill they commit it.
By this that hath been ſpoke… may appeare, that very many, if no… the moſt of the Ieſuites and learne… Papiſts in theſe dayes have and do… commit this Sinne; ſithence al… theſe points may be determined i… them.