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 forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.
— Matthew 12:31-32
For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment 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 trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?
— Hebrews 10:26-29
For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come, If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.
— Hebrews 6:4-6
A Treatise of the Sin Against the Holy Ghost, by William Gouge. The following contains an excerpt from his work, “The Whole Armor of God.” Printed in 1619.
§. 1. Of the Occasion that Christ Took to Declare the Sin Against the Holy Ghost.
The sin against the Holy Ghost is most plainly and fully laid down by Christ in his Recrimination and just censure of the Scribes and Pharisees, who maliciously slandered and blasphemed the clear evidence which he gave of his Divine power in dispossessing a devil that made the party whom he possessed both blind and dumb.
Their blasphemous slander was that Christ cast out devils but by Beelzebub, the prince of devils. This slander does Christ first remove by showing that it was neither probable nor possible that Satan should be cast out by Satan.
Not probable either in the thing itself or in their opinion who said it.
Not in the thing itself because then Satan would be divided against himself, which is in no way likely, for so he would procure his own ruin, as is proved by an induction of three particulars, one of a kingdom, another of a city, the third of a house, neither of which, if divided against itself, can stand, so nor Satan. Now what probability is there that Satan, an old, politic, experienced prince, as desirous as any other to maintain his own power and dominion, should wittingly seek his own ruin and overthrow?
Nor in their own opinion was that which they said of Christ probable because they otherwise thought of other men that cast out devils. Their own children (men bred and brought up among themselves) that cast out devils, as Christ did, were not by them thought to cast out devils by the power of Satan but by the finger of God. Is it then likely that in their consciences they thought that which they uttered with their tongues, that Christ cast out devils by the Prince of Devils?
That it was not possible that by Satan Satan should be cast out, Christ proves by that superior power which he casts one out, must have over him that is cast out: he must be able first to bind him, and then to spoil his house. But Satan has not a superior power over himself: It is impossible that Satan should be stronger than Satan.
Thus our Lord Christ, having cleanly quenched the fire of that blasphemous slander (for a slander cast on him that is innocent is as a firebrand put into water) and by his just apology stopped their black mouths so that they had not to oppose against what he said, he sets forth the high pitch of their impiety, which proceeded to plain blasphemy against the Holy Ghost, and from thence takes occasion to declare the vile nature and fearful issue of that sin. Two Evangelists record the Sum of that which Christ delivered concerning the sin against the Holy Ghost, I will therefore set down the text out of them both.
“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 forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come.” – Matthew 12:31-32.
“Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies, wherewith soever they shall blaspheme. But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation.” – Mark 3:28-29.
§.2. Of the Inference of Christ’s Censure Upon Their Slander.
The aforementioned Recrimination and censure which Christ gave of the Scribes and Pharisees are in these words; very sharp indeed it is, but most just. The reason thereof is intimated by Saint Matthew, in the particle of inference set down in the first place (“Wherefore”) and expressed by Saint Mark, in the reason which he layeth down in the last place (“because they said he had an unclean spirit”). Very brazen-faced and impudent they were, that durst openly utter such a vile slander against all probability and possibility, yea against their own judgment and opinion, and therefore Christ thought it not meet to spare them any whit at all. Whence learn that As sinners wax bold and impudent in sin, so is the heinousness and fearful issue of their sin to be discovered. Cry aloud (saith the Lord to his Prophet), spare not: show my people their transgression, and the house of Jacob their sins. Rebuke them sharply, saith also Saint Paul to Titus. They who are acquainted with the histories of the Prophets, of Christ, and of his Apostles, cannot be ignorant of their holy zeal in laying open the fearful estate of notorious sinners, even to their very faces.
Thus, if they be not past all recovery, they may be brought to some compunction and remorse, as the Jews were upon Peter’s laying forth the heinousness of their sin in crucifying the Lord Jesus. This reason doth Saint Paul allege, where he advises Titus to reprove the Cretans sharply; for he addeth this clause, that they may be sound in the faith.
If those sinners themselves, whose estate is so laid forth, be obstinate and will not thereby be any whit moved nor brought to remorse, but rather wax more impudent (as these Scribes and Pharisees, like the Jews their forefathers, who said to Jeremiah, “As for the word which thou hast spoken to us in the name of the Lord, we will not hearken unto thee,” and of whom the Lord said to Ezekiel, “The house of Israel will not hearken unto thee, for they will not hearken unto me; for all the house of Israel are impudent and hardhearted”), yet may others be kept from going on in their course and from growing to their degree of impudency, as is noted of some in Malachi’s time, who, observing the stoutness of their fellows against the Lord, feared the Lord.
If none at all be wrought upon by the knowledge of their sin, then are they made the more inexcusable, and God’s severe proceeding against them is the more justified. Thus much Daniel declares in his confession unto God, where first he saith, “We have sinned and committed iniquity, and have done wickedly,” &c., then he addeth, “neither have we hearkened unto thy servants the Prophets,” whereby he implies that the Prophets declared their sins and denounced God’s judgments against them, and thereupon he inferreth, “O Lord, Righteousness belongeth unto thee, but unto us confusion of faces.”
(Use) Upon these and other like proofs and reasons, Ministers must learn, as they see just occasion, to put in practice the aforementioned Doctrine and by their holy zeal in laying forth sin and the issue thereof, to show their desire of reclaiming sinners, of staying the infection and contagion of sin, and of justifying God’s proceeding against sinners.
§. 3. Of the Resolution and Several Heads of the Text.
To pass from the Occasion and Inference of Christ’s censure, note further the Manner Matter thereof.
Christ’s manner of setting it forth is with great ardour and authority, noted in the Preface prefixed before his censure (“Verily I say unto you”). The particle of asseveration (“Verily”) declares his ardour; his averring of it in his own name (“I say”) showeth his authority.
The matter of Christ’s censure is’ 1 Generally propounded. 2 Particularly applied. In the general proposition is noted
1 The Nature. 2 The Issue. of the sin censured.
The Nature thereof is declared by the person against whom it is specifically directed, namely, against the Holy Ghost.
The Issue of it is that it shall never be forgiven.
Both these are amplified by comparing them with the Nature and Issue of other sins.
Other sins are committed against the Son of Man. This against the Holy Ghost.
Other sins shall be forgiven. This shall never be forgiven.
In this comparison is set forth a lively representation of God’s Mercy and Justice.
Of His Mercy in forgiving every sin committed against the Son of Man.
Of His Justice in vouchsafing no pardon to the sin against the Holy Ghost.
§. 4. Of the Truth and Weight of the Points Here Delivered.
The first point to be noted is Christ’s Preface: whereby he shows that what he delivers concerning this point is both a certain and infallible truth, and also a point of weight and moment. Christ avers it upon his authority and credit. “I say” (saith he), “I that am a faithful and true witness, I who cannot lie, I who am the very truth, I say.” So, the authority of our Lord, the eternal Son of God, is the same as what he has delivered here, namely, true, certain, infallible, unchangeable. Heaven and earth shall pass away, but his word shall not pass away. With this authority, Christ often ratifies and confirms the exposition he gave of the Moral Law and opposes it to the light credit of the ancient Doctors of the Jews, saying, “You have heard it said of old,” etc. “But I say unto you,” etc. So, his authority surpasses any others, for Christ is the only true Doctor of the Church, as he testifies of himself, saying, “One is your Doctor, even Christ.” He has power in his own name, by his own authority to deliver anything to his Church, which power is intimated under this imperial phrase (“I say”). And herein his manner of teaching is different from all others. For the usual phrases of the Prophets were, “Thus saith the Lord,” “The word of the Lord,” “The burden of the word of the Lord,” with the like. To doubt anything which Christ says is to call his authority into question. If therefore the word spoken by the Prophets was steadfast, how much more steadfast is the Word spoken by the Lord himself, Christ Jesus?
The particle set by Saint Mark before the clause of Christ’s authority is in the Greek “Amen,” and in the Hebrew signifies Truth, and so not unfitly translated “Verily.” It is a note of an earnest and vehement asseveration. Hereby then, we are given to understand that the truth here delivered is a weighty truth, not lightly to be regarded and slightly passed over. For he who gave this commandment (“Let your communication be yea, yea, nay, nay”) would never have added this vehement asseveration if there had not been need thereof.
The reason why Christ first used this Preface was to move those who heard it to give greater credence and more diligent heed to that which he delivered, lest at any time they should let it slip. And it is thus recorded by the Evangelists so that we who read it or hear should know that the points here delivered are worthy of our due and serious meditation: points needful to be taught and learned.
§. 5. Of God’s Mercy in Forgiving Sin.
Christ, having raised up the attention of his hearers by the forenamed Preface, in the next place, he mollifies the severity of God’s justice against the blasphemy of the Holy Ghost by declaring the riches of his mercy in respect of all other sins, in these words, “All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they blaspheme. And whosoever speaketh against the Son of Man, it shall be forgiven him.”
The mercy of God here propounded consists in the forgiveness of sin: the greatest evidence of mercy that could be given.
It is further amplified:
1. By the kinds of sin set down both generally (all sins, all manner of sin) and particularly (Blasphemy).
2. By the persons that commit sin (sons of men) and among them (whosoever).
3. By the person against whom the sin is committed (the Son of Man).
The first and general point here to be noted is that sin may be forgiven. A point well known to all that know the end of Christ’s coming (which was to save sinners) and the true scope and intent of the Gospel, which was to mitigate the rigour of the Law, that says, “Cursed is everyone that continueth not in all things which are written in the book of the Law to do them.” All the Sacrifices under the Law prefigured the truth of this Doctrine: and the many promises of the Word both in the old and New Testament, together with the manifold performances thereof to poor sinners, do abundantly confirm the same.
The true proper reasons hereof are the mercy of God (who desires not the death of sinners) and the Sacrifice of Christ, whereby the Justice of God is satisfied: in which respect Christ is said to put away sin by the sacrifice of himself. So, there is nothing in the sinner to move God to pass by his sins, but only the sweet concurrence of mercy and justice in God.
Admirable is the comfort which hence arises to poor sinners. Sin makes the creature to be most wretched and cursed. By reason thereof, he is odious in the pure eyes of God: yea, he is liable to the infinite wrath of God, and to all the fearful fruits thereof, which are all the judgments and plagues which can be inflicted on body or soul in this world, and a cursed death at the departure out of this world, and eternal torment and torture in the world to come. Now then, what comfort can be ministered to such a creature so long as he lies under sin? The very thought of the nature and issue of sin is like that handwriting which appeared to Belshazzar and changed his countenance and troubled him, so as the joints of his loins were loosed, and his knees smote one against another. But what comfort and joy will it bring to the conscience of such a sinner to hear the voice of Christ say unto him (as to the poor palsy man who was brought before him), “Son be of good comfort, thy sins are forgiven thee?” Lo, Christ hath here indefinitely, without respect to any particular person, said, that Sin shall be forgiven.
Let our care therefore be to seek for pardon: and not despair and sink down under the burden of sin. The pardon is purchased and granted; let not us reject it or neglect it. If we acknowledge our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.
Behold here a sure ground of repentance, and a strong motive to stir us up to forsake our sins. If there were no hope of pardon, what encouragement could the sinner have to turn from his sins? For his heart would thus reason, “Indeed, I am a woeful wretch through sin: but what will it now boot me to leave my sin? my judgment is past: there is no recalling of it: there remains no pardon.” But assurance of pardon makes him alter the case and thus to reason, “Though I have heretofore been so wretched, as by sin to plunge myself into endless misery, yet I hear that there is pardon for sinners: surely I will no more continue in this woeful estate. I will seek pardon for sin past, and be watchful against sin for the time to come.” Were there no hope of pardon of sin, man would no more care to turn from sin, than the Devil doth. This point therefore of the remission of sin must be urged as a means and motive to draw men from their sins, and to work in them true and sound repentance. That repentance which arises from faith in the pardon of sin, and is performed in way of gratefulness unto God for his great mercy in pardoning our sins, is the most kindly wrought, and will prove the truest and best repentance.
§. 6. Of the Extent of God’s Mercy in Pardoning All Sins.
So far reaches the goodness of God in forgiving sin, as there is no sin (except that only which is here excepted, the sin against the Holy Ghost) but comes within the Compass thereof. All sins (as Saint Mark has recorded Christ’s speech) “All manner of sin,” (as S. Matthew has recorded it) shall be forgiven: not as if in the issue and event, every sin should indeed be pardoned (for then few men should be condemned, which is contrary to the current of the Scripture, that says, “Few shall be saved”) but because every sin is pardonable. The point then here to be noted, is that (except before excepted) No sin in the nature thereof is irremissible: original corruption, and actual transgressions: whether few or many: light or heinous: new bred, or old and inveterate: only once, or oft committed; in ignorance or against knowledge: voluntarily or by force: of infirmity or presumption: against God or man; without a man’s body, or against his own body: in secret or openly: by omitting or slightly performing that which is good: all may be pardoned. For a particular proof hereof, take the example of Manasseh, who (I think) went the furthest in sin that ever any did since Adam’s time, and received pardon. Of his original corruption no question can be made: that his actual transgressions were many, and those most heinous bloody, crying sins, committed not in ignorance only, but against knowledge, voluntarily, presumptuously, against God and man, the history recorded of him apparently showeth: and yet were they all pardoned.
The reason hereof may not be sought in the party that sinneth, or in the nature of sin (for every sin is mortal, and deserves eternal condemnation). In either of those, no reason at all can be found out: But only in the extent of God’s mercy, and in the all-sufficiency of Christ’s sacrifice. For the mercy of God is greater, not only than any one, but than all sins whatsoever: and the sacrifice of Christ is a sufficient price of redemption for all: His blood cleanseth from all sin. As God’s mercy and Christ’s sacrifice are the cause of pardoning any one sin: so the riches of God’s mercy, and the infinite value of Christ’s Sacrifice, are the cause of pardoning all sins.
Object. Why then is not the sin against the Holy Ghost pardonable?
Answ. Not because it is greater than God’s mercy, or above the price of Christ’s oblation, but because of God’s revealed determination against it, as we shall hereafter more distinctly hear.
(Use 1) From this extent of God’s mercy we may well infer, that man’s destruction is of himself: either because he maliciously despises the Spirit of Grace, or wilfully rejects the offer of pardon. In the order of redemption God has made man’s sin pardonable, but man by his impenitence makes it not to be pardoned.
(Use 2) From the forenamed Doctrine we may take courage to fly to the Throne of grace for pardon, how many soever, or how great soever our sins have been. Note the gracious invitation of the Lord by his Prophet, saying, “Come now and let us reason together: though your sins be as scarlet, they shall be as white as snow, though they be red like crimson, they shall be as wool.” Whensoever the Devil seeks to bring us to despair, either by the multitude or by the heinousness of our sins, let us in faith plead this before God, “All sins shall be forgiven:” and thereupon apply to our souls the blood of Christ, which cleanseth from all sin: and be moved thereby to turn from all.
§. 7. Of Blasphemy, How Heinous a Sin It Is.
The particular sin, whereby the forenamed mercy of God in forgiving sin, is exemplified, is Blasphemy. For in Saint Matthew, Blasphemy is expressly added to all manner of sin that shall be forgiven: and in Saint Mark it is said, that All blasphemies wherewithsoever men shall blaspheme, shall be forgiven. Whence are offered two Doctrines to our consideration.
1. Blasphemy is a most heinous sin. 2. Blasphemy may be forgiven.
The former Doctrine is implied by the particular mention of it in this place. For in that Christ gives this as an instance and evidence of God’s rich mercy, in forgiving all manner of sin, because he forgives Blasphemy, he gives us thereby to understand, that Blasphemy is one of the most notorious sins, a sin which is most hardly forgiven, which yet notwithstanding being forgiven, we may well hope that other sins may be forgiven.
The truth of this Doctrine will yet more clearly appear if we consider the nature of Blasphemy.
Blasphemy (according to the notation of the Greek word) signifies to hurt one’s fame, or credit: yea in Hebrew also a blasphemer of God is said to strike through the name of Jehovah.
In former ancient times this word, Blasphemy, has been used to set forth the dishonour and disgrace that is done to man’s name and credit, in which sense it is also sometimes used in the New Testament: as where Saint Paul says of himself, and other Ministers of the Gospel, Being defamed, (or (word for word to translate it) being blasphemed ) we pray: and where Saint Jude says of the wicked in his time, They speak evil of (or they blaspheme ) dignities: Yet now long use in God’s Church has appropriated the word Blasphemy to a high dishonour done to the great name of God: and that both in regard to the Matter, and also of the Manner, whereby God’s name is dishonoured.
In regard to the matter of Blasphemy, God is blasphemed two ways: either Privatively, by taking away from God that which is due unto him, and wherein his honour consists: or Positively, by attributing that unto him, which is unbeseeming his Majesty, and dishonourable to his great name.
The honour due to God is taken from him two ways.
1. Simply, when that which properly belongs unto him is denied him. Thus because the King of Assyria denied that God was able to save Jerusalem, and to deliver it out of his hands, he is said to blaspheme the Lord God of Israel.
2. By consequence, when that which is proper to the Creator, is attributed to the creature: thus the Scribes and Pharisees imagining Christ to be a mere creature, and not thinking that he was God, because he took upon him to forgive sins (which is a power proper only unto God) accused him of Blasphemy: and again, the Jews went about to stone him for Blasphemy, because (as they allege) he being a man, made himself God. Though their censure of Christ was most false and slanderous, yet thereby they plainly show what was accounted blasphemy. But to make this point more clear, the Holy Ghost expressly says of the Israelites in the wilderness, that they committed great blasphemies, because they said of the molten Calf which they set up, This is thy God which brought thee up out of the Land of Egypt, whereby they attribute to the Calf, a creature of their own making, that which God the Creator of all things did.
The other kind of blasphemy, in attributing such things to God which are unbeseeming his Excellence, is noted in those Israelites that caused their sons to pass through the fire, making God thereby like unto the Devil, to delight in man’s blood: a thing most dishonourable to the Divine Majesty. The Lord having relation to that Heathenish and barbarous fact of the Israelites, says to their children, In this have your Fathers blasphemed me. Thus it is noted of those on whom the Vial of God’s wrath was poured out, that they blasphemed the God of heaven for their pains: their blasphemy, without question, was that they impeached God of injustice, unmercifulness, cruelty and such like things, much unbeseeming his glorious name.
In regard to the manner of blasphemy, when anything is spoken of God, or to God ignominiously, reproachfully, disgracefully, contemptuously, or the like, God’s name is blasphemed thereby: as when Pharaoh said, “Who is the Lord that I should hear his voice, etc.” And when Jehoram, King of Israel said, “Behold this evil is of the Lord, what should I wait for the Lord any longer?” And when Nebuchadnezzar said, “Who is that God that shall deliver you out of my hands?” And when the wicked in Job’s time said, “What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him?”
By the several ways wherein men blaspheme God, we may observe that this sin of blasphemy is directly derogatory to the honour of God’s name, which ought not to be taken in vain, but rather had in all high account, and therefore a most heinous sin. Which doth further appear by that fear which the Jews had of naming it. Blasphemy seemed so horrible a thing to them, that when a man was to be openly accused thereof, they did not say in their public accusation, such an one blasphemed, but ironically such an one blessed God; under the name of that virtue comprising the contrary vice. In imitation hereof, Jezebel, when she would have Naboth put to death, thus framed the indictment against him, “Thou diddest bless God”: and accordingly the witnesses gave this evidence, “Naboth did bless God.” Both she and they meant that he blasphemed God: and so was their meaning taken: for thereupon they put Naboth to death.
The capital punishment which by God’s Law was to be inflicted on blasphemers, doth also declare the heinousness of the sin: (the words of the Law are express, “He that blasphemeth the name of the Lord shall be put to death”). But much more that heinous censure which the Apostle denounces against blasphemers, saying, “I have delivered them unto Satan, that they might learn not to blaspheme.” To this purpose saith the Canon, “A blasphemer according to the Law is to be beheaded, according to the Canon to be accursed.”
Lastly, the practice of the Devils and other damned in hell, which is, To blaspheme the great God who cast them in thither: directly contrary to the practice of the glorious Angels and blessed Saints in heaven, which is continually to sing Hallelujah, praise and glory to God, showeth that blasphemers remaining blasphemers without repentance, are far from having a part in the heavenly society of Saints and Angels, and can expect nothing but to have a part in the lake which burneth with fire and brimstone.
Thus by the very nature of blasphemy, as also by the temporal, spiritual, and eternal punishment of it (all expressly noted in the Scripture) we see that it is a most heinous sin: so as Christ might well bring this as a pregnant proof of the riches of God’s mercy in pardoning all manner of sin. For if blasphemy be pardoned, what sin may not be pardoned?
By the heinousness of this sin, learn to judge of that supposed Vicar of Christ, or rather plain Antichrist, the Pope of Rome, and his parasites. If ever the name of Blasphemy might be written on the forehead of any, it may be written on the forehead of that Seven-headed scarlet-coloured Beast, which hath opened her black mouth to blaspheme the God of heaven, and the Saviour of the world, more than ever any Pagan. What a blasphemous speech was that of Julius the third, to say, “If God were angry with Adam for eating an apple, might not he be angry with his Cook for eating his Peacock?” And at another time, when his Physician kept away from him a dish which he liked well, but was hurtful to his health, he said, “Bring me my dish in despite of God.” The blasphemy of Leo the tenth was more odious, because it seemeth to be more serious, for when Bembo his Cardinal was speaking of the glad tidings of the Gospel, he answered, “What profit doth that fable of Christ bring us?” O intolerable blasphemy! But not to insist on particular speeches of particular men, many of the Decrees made of their Popes are very blasphemous, whereof take for a taste these particulars.
“The Pope of Rome is a God.” “Let no man dare say to the Pope What dost thou.” “The Pope may dispense against an Apostle.”
“The Pope may change the nature of things.” “The Pope may make something of nothing.” “The Pope may dispense above Law.” “The Pope of injustice may make justice.”
Yea, many of their public Prayers are also in the highest kind blasphemous against Christ, as where they pray to Christ to bring them to his Father through the intercession and merits of Peter, Paul, Thomas, Nicholas, Gregory, and others whom they account Saints: and where they pray to the Virgin Mary to use her motherly authority over her Son, and to command him to do this, and that.
The power of Absolution which they give not only to the Pope, but also to every Priest, is blasphemous: for by the Council of Trent it is decreed, not to be a ministerial declaration, but a judicial act of forgiving. The conceit of offering up Christ’s glorified body by the hands of a Priest, is also blasphemous: and so is the new Jesuitical invention of mixing the milk of the Virgin Mary with the blood of Christ. These and such like blasphemies cannot proceed but from the Imps of Antichrist.
Blasphemy being so heinous a sin, Magistrates, who are gods on earth, ought to use all the means they can to suppress it: and therefore they ought both to make severe laws against it, & also strictly to look to the due execution of those laws: otherwise the unjust Judges in Ahab’s time, who condemned innocent Naboth to death, for a mere pretence, and unjust accusation of blasphemy; and the Jews who supposing that Christ blasphemed, were ready to stone him, shall rise up in judgment against them: much more shall that Heathen King condemn them who made a decree, that whosoever should speak any blasphemy against God, should be drawn in pieces, &c. Yea their practice in censuring and punishing those who speak evil of Dignities, and that severely (wherein they do that which is just and equal) shall condemn their remissness in suffering blasphemies against the great and glorious name of God to go unpunished.
And let every particular Christian take heed, that the Devil never prevail so far over him, as to use his tongue as an instrument to blaspheme God. For avoiding whereof, let us retain a reverend and high account of the great name of God in our hearts: and be afraid to conceive an evil thought, which may tend to the dishonour thereof: much more fearful let us be of taking his name in our mouths vainly, and of rash swearing by his name. Common swearing by the name of God, will soon bring us to plain blasphemy.
Yea, seeing blasphemy is such an high pitch of iniquity, let us give no occasion unto others to blaspheme God’s name. They who call upon the true God, and yet depart not from iniquity, who profess the truth of the Gospel, and yet turn the grace of God into wantonness, who make show of Religion, and yet deny the power thereof, who severely judge others, and yet themselves do the same things, cause the name of God to be blasphemed among the enemies of piety and sincerity. Read for this purpose, Rom. 2. 17, 18. &c. whosoever give occasion to the enemies of the Gospel to blaspheme God, the Author of the Gospel, for their unworthy walking therein, make themselves accessory to this great and grievous sin of blasphemy: and accordingly shall be judged with the judgment of blasphemers.
§. 8. Of God’s Mercy in Forgiving Blasphemy.
Though blasphemy be so heinous a sin as has been declared, yet Christ here expressly says that blasphemy shall be forgiven; so as from hence we may gather that Blasphemers are not utterly excluded from all hope of pardon. Instance Saint Paul, who thus says of himself; “I was a blasphemer, but I obtained mercy.” Thus the Lord shows that the salvation of man is as dear and tender unto him as his own name: the piercing and striking thorough of his own name does not provoke him to cast the blasphemer into hell, but his pity rather moves him to offer pardon, that so the blasphemer, beholding God’s goodness striving with his wretchedness, may be ashamed of the foulness of sin and brought to repentance for it.
Have we not just cause in this respect to wonder and say; “O the depth of the riches of the mercy of God!”
Hearken to this, O ye blasphemers of the name of God, though the great flying Book of God’s curse be gone forth against you, yet may it be called in again. Note for this purpose what Saint Paul says of God’s mercy to him, who had been in former times a blasphemer: “For this cause I obtained mercy, that in me first Jesus Christ might show forth all longsuffering for a pattern to them which should hereafter believe in him to life everlasting.” Cease therefore to blaspheme anymore. Lay hold of this Gospel, this glad tidings of reconciliation, and be moved thereby to seek how you may best honour his name, whom in former times you have blasphemed.
And let all of us herein show ourselves children of our Heavenly Father, in bearing with such as have sought our disgrace. This is a hard lesson to learn: for man accounts his name more dear than his life, and had rather his head or heart should be stricken thorough, than his name and honour. Hence it is that the least reproach and disgrace causes the greatest revenge that can be thought of. But this humour arises from corrupt nature. Christ commands to bless them that curse us: which precept the Apostles put in practice; for of himself, and of others says Saint Paul, “Being defamed, we entreat.”
§. 9. Of the Principal Object of God’s Mercy, Man.
As the riches of God’s mercy are in general commended by forgiving all manner of sin, even blasphemy; so in particular it is commended unto Man by making him the peculiar object of this mercy of God: for to man does Christ in special appropriate it, saying, “All manner of sin shall be forgiven unto MEN,” (as Saint Matthew records it) “To the SONS OF MEN” (as Saint Mark sets it down.) From whence we may gather that MAN is the most principal object of God’s mercy. This instance of forgiving sin goes beyond all others that can be given to commend the mercy of God; especially if we consider what was done to effect this. To discharge man of that debt whereunto he stood bound through sin unto the justice of God; the Son of God must come down from Heaven and become a son of man, and in man’s room and stead he made sin, offering himself up as a sacrifice to satisfy God’s justice for man’s sin. And that man might be made partaker of that which Christ did in this kind, Sons of men must be united to the Sonne of God, by the Spirit of God; that as by the former union God and man became one person, so by this latter union, the sons of men, and the Son of God, might make one body, which is, Christ.
No creature but Man does partake of God’s mercy in this kind: insensible and unreasonable creatures are not subject to sin, nor yet to the eternal punishment of sin, because they have no immortal souls. The good Angels never sinned, and in that respect had no need to taste of this kind of mercy: whereupon when an Angel brought the news of Christ’s birth, he says in the second person, “To you, is borne a Saviour:” but when the Prophet a son of man foretold thereof, he says in the first person, “To us a child is borne, To us a Son is given.” The evil Angels, that had as much need thereof as sons of men, are reserved in everlasting chains under darkness, unto the judgment of the great day. This mercy is not vouchsafed unto them, in regard whereof it is said, that Christ took not on him the nature of Angels, but he took on him the seed of Abraham. In this respect we may with holy admiration cry out, and say; “What is man, that thou art mindful of him? and the son of man, that thou visitest him?”
The reason why God should thus respect man above all other creatures cannot be fetched out of man. Man has his being from God as well as other creatures; in his nature there is no such excellency as for it he should be preferred before all others: for he was made of the dust, and in his substance much inferior to the Angels; neither can there be any merit or desert in his actions: for in his best estate he could do no more than what of duty he was bound unto. But when God afforded him this great mercy, whereof we now speak, he was dead in sin, a slave of Satan, an enemy of God. It was therefore God’s good pleasure that made him thus to make choice of man, to make him the most principal object of his mercy; and in this respect the Apostle uses a word, which signifies a proper, and peculiar love to man.
How does this check the sons of men for their ingratitude against God? whereas this proper and peculiar love of God to man, should provoke him to exceed all other creatures in setting forth the honour and glory of God, who hath so respected him: Man for the most part dishonours God more than all other creatures, except the infernal spirits, who wholly and only set themselves to dishonour and blaspheme the name of that great God, who reserves them in everlasting chains. For if we look into the highest Heavens, there we shall see the heavenly Spirits stand before the Throne of God, ready to receive and execute any charge that he shall give them: yea, there we shall hear them singing continually praise unto the Lord, and rejoicing when God is any way glorified in Heaven or in earth. Do any of the sons of men so far exceed the Angels in glorifying God, as God’s mercy hath more abounded to us than to them? What we shall do in Heaven I know not, but how far short the best of us on earth do come of them, none can be ignorant. Descend we therefore a little lower into the next heavens, where we may behold the Sun, Moon, Stars, and whole host of those heavens keep constantly that fixed order and course which at first their Maker appointed them: yea, the Moon in her changes, and the very wandering Stars in their wandering, observe the decree of the Creator, and start not from that order which he hath set unto them; and yet the sons of men daily transgress the Ordinances which the Lord their God hath given them. The very earth which was cursed for man’s sake, with little tillage bringeth forth all manner of needful and pleasant fruits for man: yet all the spiritual culture which God uses on the sons of men, cannot make many of them bring forth good fruit. Read God’s complaint to this purpose, in the long which was made to the Vineyard of the Lord. The Prophet Isaiah notes that the Ox and the Ass (two of the most brutish creatures that be) take better notice of the kindness of their Masters, than the Sons of Men do of the mercies of the Lord to them.
Oh beloved, let this perverseness of our nature humble us, and let us endeavour to answer with gratefulness God’s goodness to us. As he in mercy hath abounded towards us above all other creatures, so let us strive to excel all in honouring him. Though notwithstanding our utmost endeavour we come much short, yet let our true desire mount aloft, and let us still endeavour to go as far as possibly we can, and even moan again, because we cannot attain to the perfection of the most perfect. This is that which is intended in the third petition of the Lord’s prayer, “Thy will be done in earth as it is in Heaven.”
§. 10. Of God’s Impartiality in Offering Mercy Without Respect of Persons.
God’s mercy to Man is further amplified by the generality of the Object, which is first intimated by these indefinite words, Men, and Sons of Men: and then more expressly noted by Saint Matthew under this general particle (“Whosoever”) whereby we are taught that God excludes none from the participation of his mercy.
1. This doctrine is to be understood of God’s outward dispensation and manifestation of his mercy by the ministry of the Word, wherein no difference is made between persons, nor exemption of any; so as it does not call into question the secret counsel and eternal decree of God.
2.It is to be referred to the several degrees, sorts, and conditions of men, between which God makes no difference, as honourable, mean, rich, poor, learned, unlearned, old, young, free, bond, male, female, magistrate, subject, with the like.
3. It is to be applied to the all-sufficiency of Christ’s sacrifice, which is available to take away the sins of the most notorious sinners that can be (as we heard before) as well as of any other sinners.Thus this doctrine rightly taken is abundantly confirmed throughout the whole Scripture. Solomon brings in Wisdom in the open streets, proclaiming mercy to all: and Christ commands his Apostles to preach the Gospel to every creature: meaning every reasonable creature capable thereof. But more particularly and expressly says the Apostle; “He that is Lord over all, is rich unto all that call upon him.” And again, “God wills that all men shall be saved: and Christ gave himself a ransom for all men.”
For with God there is no respect of persons; he has not carnal eyes, nor sees as man sees: the souls of the meanest are as dear and precious to him as the souls of the greatest: “All souls are mine,” says the Lord.
(Use 1) This further confirms that which was noted before, that man’s destruction is of himself. No man can justly blame God, who offers mercy and pardon to everyone.
Let everyone of what rank or condition soever he be, be encouraged to apply to himself this glad tidings of pardon: and seeing God excludes none, let not any of us exclude ourselves.
§. 11. Of the Title SON OF MAN Given to Christ.
The last branch whereby God’s mercy in forgiving sin is amplified respects the person against whom the sin is committed in this phrase (Son of Man). This title in Scripture is used sometimes indefinitely, and sometimes determinately. Indefinitely, in a double respect.
1. To set forth all mankind in general, and so it comprises under it every son of Adam, every mother’s child (as we speak). In which sense Bildad uses it, where comparing mankind with the celestial bodies, he says, “How much less MAN a worm, even the SON OF MAN, a worm?”
2. To designate corrupt and wicked men, in which sense it is opposed to sons of God: as where Moses says, that the sons of God saw the DAUGHTERS OF MEN: and David in his complaint, “I lie among them that are set on fire, even the SONS OF MEN.”
Determinately and particularly it is attributed to the Prophets of God, and to Christ the Son of God.
In the Old Testament, it is most usually attributed to the Prophets, especially when it is expressed in the singular number. Among other Prophets, Ezekiel is most frequently styled with this title, SON OF MAN: he is in his Prophecy so called almost a hundred times. The reason for this I take to be this, he had visions both more in number, and more rare in kind, revealed unto him, than any other Prophet had: now lest he should be exalted out of measure through the abundance of revelations, the Lord often reminds him of his estate by nature, that he was but a son of man, a mortal man, even a worm.
In the New Testament, it is most usually attributed to Christ, and that most frequently in the history of the Evangelists, and when Christ speaks of himself. Once Saint Stephen terms Christ the Son of Man.
This title has relation especially to the human nature of Christ, in regard whereof he was born of a woman, and so a true Son of Man: yet it is not to be restrained only to his Manhood; for it comprises under it the person of Christ, God and Man: else how could Christ while his human nature was on earth say, “The Son of Man is in heaven.”
The reason why this title is given to Christ is not, (as some too nicely infer, from the singular number) because Christ was born of a Virgin, and had but one Parent, and so was a son of MAN, not of MEN, that is, only of a mother, and not of father and mother both, as others are: For by the same reason it might be inferred that Ezekiel had but one parent because he is called A son of MAN: besides, by this reason Christ should be called A son of woman, not a son of man. But other better reasons may be given of this title, as to show
1. That Christ was true man.
2. That he came of the stock of man, and brought not his human nature from heaven.
3. That he descended very low for our sakes, being the Son of God, to become a Son of Man. If any shall reply against this and say, “The title MAN might have implied as much,” I answer, that there is a far greater emphasis in this title Son of Man: as, according to the Hebrew phrase it is more emphatical to say, a son of disobedience, a son of perdition, than a disobedient and forlorn man.
To apply that which has been said of this title, it is without all exception clear, that by the Son of Man, is here meant Christ Jesus. For Christ never attributes this title to anyone but himself. Besides, sin and blasphemy (which is here said to be committed against the Son of Man) is not properly committed against a mere man.
In Christ’s manner of setting forth himself under this title, Son of Man, note his modesty and his humility.
He does here set himself forth as God, that has power to forgive sins (a great and excellent dignity) and therefore speaks of himself in the third Person, as of another. Behold his modesty.
There were many most excellent titles due and proper to him, which others attributed to him, as Son of God, King, Lord, Jesus, Rabbi, and the like, but he himself makes choice of that which of all others was the meanest, and ministered least matter of ostentation. Behold his humility.
As these graces are to be admired in Christ, so are they to be imitated by us.
§. 12. Of the Particular Respect Wherein the Title (Son of Man) is Here Used. Having spoken of this title, Son of Man, in general, let us now more distinctly and particularly consider in what respect it is here used.
Many take it here by way of extenuation, as if Christ more largely had thus said, “Considering that the Son of God was pleased to take upon him man’s nature, and in that nature to appear unto men, and in such a shape to appear, as he could not be discerned to be any other than a man, they who speak against him, and blaspheme him, may seem to have some pretext and excuse, because they knew him not to be the Son of God: and in that respect, their sin may be forgiven them.” They who take this title used here in this sense, illustrate their meaning with the similitude of a King’s son and heir, appareled with a beggar’s tagged rags: if any of the subjects meeting him, but not knowing him, should revile him, and otherwise abuse him, that subject should not be condemned of high treason: his ignorance of the person would extenuate his fact.
Answer: Though that similitude does fitly illustrate the pretended sense and meaning of the words: yet this sense is not pertinent to the present place and purpose of Christ.
The main scope of Christ in this place is to aggravate the sin against the Holy Ghost. But to compare it with a small light sin is no aggravation. Wherefore, I rather take this title (Son of Man) in a contrary sense, not in a way of extenuation, but of aggravation: whereunto it tends, if this title be taken as setting forth on the one side the low degree of humiliation, whereunto Christ descended for our sakes, together with the unspeakable love of God, in giving his only begotten Son to be a Son of Man; and on the other side man’s light account, or rather plain contempt of Christ’s abasement, and of God’s kindness: as if more largely and distinctly it had been thus said, “Though men, not in thought only, but by word and deed also, dishonour and blaspheme him, who is not only the Almighty Creator of all things, but also the merciful Redeemer of mankind, who being the eternal Son of God, for man’s sake became a Son of Man, and from the highest heavens descended into the lowest parts of the earth, to deliver them, who through fear of death were all their lifetime subject to bondage, yet may this sin and this blasphemy be forgiven.” To illustrate this with the forenamed similitude; Suppose a King’s subject be a gally-slave, and to redeem him, the King sends his only son, and this son becomes a poor slave to deliver that subject, and yet that subject speaks against, reviles, and evilly entreats this Prince, is not this more than monstrous ingratitude? And is it not admirable goodness in the King and Prince to forgive that ingratitude? This is that goodness of God which is intimated under this phrase, “Whosoever shall speak a word against the SON OF MAN, it shall be forgiven him.”
§. 13. Of God’s Goodness Overcoming Man’s Ungratefulness.
The Doctrine arising from the forenamed clause is this:
Man’s ungratefulness does not dry up the spring of God’s goodness.
Note how David sets forth God’s goodness in this respect: for after he had set forth the ingratitude of the Israelites in many respects, concerning God he says, “Yet he being full of compassion forgave their iniquity.” And again, after he had shown how they forgot God their Saviour, etc. He adds, that God turned away his wrath, and remembered for them his Covenant. “Thou hast played the harlot with many lovers” (a great point of ingratitude) “yet turn again to me,” saith the Lord to rebellious Israel. But most evidently is this proved by that mercy which was shown to many thousands of those Jews, who evilly entreated the Son of Man, a man approved of God among them by miracles, wonders, and signs: And denied the Holy one and Just, and desired a murderer to be granted unto them: And killed the Prince of life.
The Reason is evident. God’s goodness arises from himself: and it is answerable to his greatness. As man’s unworthiness hinders not God to show mercy to man at first, when he is dead in sin: so man’s ungratefulness stops not the current of his mercy when it has begun to flow forth: but like a flood of water it overflows all the dams that are made against it by man’s ingratitude: what God does, he does for his own sake.
(Use) As before we had evidences of God’s rich mercy, so here behold longsuffering mixed with mercy. Nothing commends one’s patience more than abuse of kindness: By God’s overcoming man’s evil with his goodness, he shows himself to be slow to anger, and that he delights not in the death of sinners.
(Use 2) Hereby men that have formerly despised the bounty and goodness of God may be emboldened notwithstanding to return unto the Lord, according to that which the Prophet said unto the ungrateful Israelites, in the name of the Lord, “Thou disobedient Israel return, and I will not let my wrath fall upon you, for I am merciful.”
(Use 3) Hereby also, all that profess themselves to be the children of God our heavenly Father, may learn to be like him in longsuffering, and not to suffer themselves to be overcome with evil, but to overcome evil with goodness.
THE SECOND PART. Of God’s Justice.
A general use of all that has been said of the mercy of God in forgiving sins, even all manner of sins, not blasphemies excepted, committed by any person, yea though the blasphemy be uttered against the Son of Man, is to justify God’s severity against the sin and blasphemy of the Holy Ghost. For which purpose, without question, Christ has here so magnified the mercy of God, as the like place is not to be found throughout the whole Scripture. Wherefore, having spoken of God’s mercy in pardoning every sin but one, let us consider his justice in affording to pardon to that one sin: which is the sin against the Holy Ghost.
§. 14. Of Abusing God’s Mercy.
In that Christ inferreth the severity of God’s justice upon the riches of his mercy, and after he had delivered what he could of the mercy of God, addeth a BUT (“Every sin shall be forgiven, BUT the sin against the Holy Ghost shall never be forgiven”). He giveth us to understand, that God’s mercy and longsuffering may be so far abused, as nothing but extremity of justice can be looked for. Thus much implies the Apostle, where he saith, “It is impossible that such and such should be renewed.” And again, “There remaineth no more sacrifice for sin, but a fearful looking for of judgment.” The phrases of God’s walking stubbornly against them that walk stubbornly against him, and showing himself froward with the froward, and swearing that the iniquity of men shall not be purged with sacrifice, nor offering forever, with the like, do also prove as much.
God’s mercy would be notoriously abused if at sometimes, and in some cases, the very extremity of justice should not be executed. It standeth much with the honour of God to show himself sometimes a God of vengeance, and a consuming fire.
(Use) Take we heed therefore how we go too far in abusing God’s lenity and patience, lest we deprive ourselves of all the fruit and benefit thereof: and instead of being the principal object of God’s mercy, we make ourselves the principal object of his mercy. A man may so far proceed in sinning against the Son of Man, as by degrees fall into the sin against the Holy Ghost. The fearfulness of which estate follows now to be declared.
§. 15. Of the Object of the Unpardonable Sin: The Holy Ghost.
In handling the sin against the Holy Ghost, we are to consider:
1. The Nature
2. The Issue thereof. The nature of the sin is set forth under the names given to it. It is by Saint Matthew termed the blasphemy of the Holy Ghost, and a speaking against the Holy Ghost. By Saint Mark, blaspheming against the Holy Ghost. In all these phrases, both the Object and the Quality of that sin are noted forth. The Object against which this sin is directed and committed, in particular, is the Holy Ghost. In this respect, Saint Matthew calls it the blasphemy of the Holy Ghost: not because it is in the Holy Ghost, which is blasphemy to think, but because (as the other phrases expressly declare) it is against the Holy Ghost. This kind of phrase is often used in this sense: for instance, when it is said that Christ gave his Disciples power against unclean spirits, it is well translated according to the meaning of the phrase, but word for word it is in the original “Power of unclean spirits.” I have noted this to soften the phrase of some who, when speaking, preaching, and writing of this sin, style it “The sin of the Holy Ghost”: which speech, being well taken (the Holy Ghost being conceived to be not the subject, but the Object thereof), may safely be used.
Now, the Holy Ghost is made the Object of this sin not in regard to his Essence or Person, but in regard to his Office and Operation.
In regard to his Essence, the Holy Ghost is one with the Father and the Son: all three Persons are one in nature and essence, one God. Hence, a sin committed against any one is committed against every one of the three Persons.
In regard to his Person, the Holy Ghost is the Spirit of the Father and of the Son, proceeding from them both, and in no way greater than the Father or the Son; they are all in dignity coequal. Therefore, in this respect, a sin against the Holy Ghost cannot be greater than against the Father and the Son. But there is an office and operation peculiarly attributed to each Person in Scripture. The peculiar office and operation attributed to the Spirit are:
1. To enlighten men’s minds with the knowledge of the Gospel and to reveal unto them the goodwill of God and the way to happiness, in which respect he is called “The Spirit of revelation.”
2. To persuade their hearts of the truth of those things which he has revealed to their understanding, by virtue of which men are said to taste of the good Word of God, after they are made partakers of the Holy Ghost.
3. To move them to acknowledge and profess the Gospel to be the Word of God, which is implied by the Apostle under the phrase “receiving the knowledge of the truth.”
There are also many other works of the Spirit, but these are the most pertinent to our purpose and will shed light on all the rest.
The sin noted here to be committed against the Holy Ghost is committed against him in regard to the aforementioned operations of the Spirit. It is against that truth of God which the Spirit has revealed to a man and convicted and persuaded his heart of the certainty thereof, so that in his heart he cannot but acknowledge it as an evident and undeniable truth and is often moved with his mouth to profess as much.
§. 16. Of the Quality of the Sin against the Holy Ghost.
The quality (or effect of this sin, for the sin itself is seated principally in the heart) is speaking against and blasphemy. This latter word explains the former. It is not every kind of speaking against, but an ignominious, opprobrious, spiteful speaking against: which is blasphemy. For blasphemy is here taken in the utmost extent thereof, both in regard to the matter, which is to deny the evidence of the Spirit, and also in regard to the manner, which is to do it with disgraceful and spiteful speeches, to the open dishonour of God, his Gospel, and the Spirit, which has given undoubted evidence of the power of God: as the Scribes and Pharisees, who not only denied that Christ cast out devils by the finger and power of God but also most reproachfully and slanderously said, “This fellow does not cast out devils but by Beel-zebub the Prince of devils.” And again, “He has an unclean spirit.”
§. 17. Of the Definition of the Sin against the Holy Ghost.
The words and phrases by which Christ sets forth the nature of this sin, being explained, we may gather from them this definition.
The sin against the Holy Ghost is a spiteful rejecting of the Gospel after the Spirit has supernaturally persuaded a man’s heart of the truth and benefit thereof.
The general matter of this definition is a rejecting of the Gospel.
The particular form, whereby this sin is distinguished from other sins, is in the other words.
For the matter. The Gospel is it against which this sin in particular is directed, and not every part of God’s word. By the Gospel, I mean that part of God’s word which God has revealed for man’s salvation, even after his fall: and in that respect commonly called the glad tidings of salvation. So the very object matter, whereabout this sin is occupied, partly reveals its heinousness and declares a reason why it is not pardoned.
To oppose any part of God’s truth is a monstrous and heinous sin: for a special part of God’s honour consists in his truth, which is as dear and precious to him as anything can be: to gainsay it is to deny him to be God, for he is styled “The Lord God of truth.” But to gainsay the Gospel, that part of God’s truth wherein Jesus, who was sent to save his people from their sins, wherein the riches of God’s mercy, and wherein the peculiar love of God to man is revealed, and that for man’s good, even for his eternal salvation, is more than monstrous. For this is not only a denying of God’s truth but of his mercy also: yea, (if we consider the extent of the Gospel) of the wisdom, power, justice, and all other properties of God. It adds to other sins (to make up the heap of them) ingratitude. It takes away the means of pardon and life: for in the Gospel, only in the Gospel is pardon offered, and life to be found; without it, there is nothing but death and damnation. When the Gospel is not received, what hope can there be of pardon? This is what brings God (who by a solemn oath has protested that he desires not the death of the wicked, but that the wicked should turn from his way and live) to complain and say, “What could I have done more than I have done?” If not to receive the Gospel be a deadly and damnable sin, what is to reject it? To reject a thing is more than not to receive it: it is to put it away, as the Jews, who in that respect are said to judge themselves unworthy of everlasting life. It is as if traitors and rebels, being risen up against their Sovereign, and he offering pardon unto them, if they would lay down their weapons and turn to be loyal subjects, they should reject his gracious offer and say they will have none of his favour, they care not for pardon: they had rather be hanged, drawn, and quartered than be beholden to him for favour and pardon. Does not this rejecting of favour much aggravate the crime? Yea, is not this a more heinous crime than the treason and rebellion itself?
Herein all that commit the sin against the Holy Ghost fall: but yet all that fall thereinto do not commit that sin. For as none that perish in their sin receive the Gospel, so all incredulous persons who live under the Gospel, and ministry thereof, whereby pardon is proclaimed and offered unto them, do refuse and reject it: so this part of the general matter of this sin is common to all that, at least living under the ministry of the Gospel, believe not.
In the definition of this sin, we further added this word, “Despiteful,” which also appertains to the general matter thereof.
To reject the Gospel despitefully makes the matter much more desperate: for it implies an inbred hatred against the Gospel itself, the Word of salvation: whence proceed open blasphemies against God and His Word, and fierce and cruel persecuting of the Preachers and professors of the Gospel.
This despitefulness added to the rejecting of the Gospel brings a man into a most fearful and desperate estate: yet all that ascend to this high pitch of impiety do not simply therein sin against the Holy Ghost: for all this may be done in ignorance. Take Paul’s example: he was so zealous of the traditions which the Jews received from their Elders, as he hated the Gospel, which he deemed to be contrary thereto: in which respect, he thought that he ought to do many things contrary to the name of Jesus: and so he did: for out of his inward hatred he breathed out threatenings and slaughter against the Disciples of the Lord: he did much evil to the Saints: he destroyed them that called on the name of Jesus: he compelled many to blaspheme, and waxed mad against the Saints: yea, he himself was a blasphemer. But all these he did ignorantly: for a man may hate and blaspheme that which he knows not. Great was that despite which many of the Jews showed against Christ, and against Stephen: They were cut to the heart, and gnashed at Stephen with their teeth: yet both Christ and Stephen prayed for them: which they would not have done, if they had sinned the sin unto death, because it is forbidden so to do.
Thus much of the general matter of the sin against the Holy Ghost: wherein other sins may agree with it.
The particular form whereby it is distinguished from all other sins is in these words (After that the Spirit has supernaturally persuaded a man’s heart of the truth and benefit thereof.) Out of which I gather these conclusions concerning the persons that commit this sin.
1. They must have knowledge of the Gospel: their judgment must be convinced of that truth which they oppose: whereby they come to sin against their own knowledge and judgment.
2. This knowledge must not only swim in the brain but also work upon their will, and dive into their heart: so as their will gives consent, and their heart assent to what their judgment conceives to be true. There must be a persuasion as well as knowledge; whereby they come to sin against conscience, that judge which God has placed in men’s souls to accuse or excuse them.
3. This knowledge and persuasion must be wrought not only by evidence of undeniable arguments (for so a Heathen man may be convinced and persuaded) but also by a supernatural and inward work of God’s Spirit, whereby they are in their very souls persuaded that they gainsay the undoubted word of God, and so sin against the work of the Spirit in them.
4. This inward supernatural persuasion must be of the benefit of the Word, as well as of the truth thereof: that the Word which they despitefully gainsay is the Word of salvation (which, whosoever believes, shall not perish but have life everlasting) and the only means of salvation (whosoever rejects it shall be damned.) Thus in sinning against the forenamed work of the Spirit, they sin against their own souls and bring swift damnation upon themselves.
Briefly to sum up all that has been delivered of the sin against the Holy Ghost: It consists of these degrees.
1.A rejecting of the Gospel: which the Apostle in his description of this sin evidently notes: for first he makes an opposition between despisers of the Law, and despisers of that against which they sin, that fall into this unpardonable sin: now what can that which is opposed to the Law be but the Gospel? Again, his description of that which is despised can agree to nothing so well as to the Gospel.
2. A despiteful rejecting thereof, which the same Apostle notes under these phrases, a treading under foot: counting an unholy thing; despising.
Under this clause are comprised malice and hatred of heart, blasphemy of the tongue, and persecution, in all of which the Scribes and Pharisees manifested great despite against Christ: so have all others that ever committed this sin. In this respect the Apostle calls them adversaries.
3. A despiteful rejecting of the Gospel against knowledge: which the Apostle expressly notes in this phrase, after we have received the knowledge of the truth.
4. A despiteful rejecting of the Gospel against conscience: which the Apostle implies under this word “Wilfully.”
5.A willful gainsaying and opposing against the inward operation and supernatural revelation of the Holy Ghost: which is noted by the Apostle under this phrase, “Hath done despite unto the Spirit of grace.”
6. A despising of the Spirit in such things as he reveals to them for their own good, even the salvation of their souls: this is comprised under those phrases of tasting the heavenly gift, the good word of God, and powers of the world to come, which they do, as it were, spit out again.
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