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
The Lord’s Justice in Affording to Pardon to That One Sin: Which is the Sin Against the Holy Ghost, by William Gouge. The following contains an excerpt from his work, “The Whole Armor of God.”
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.
§. 18. Of the difference between the sin against the Holy Ghost and other sins.
By the forenamed definition, may the sin against the Holy Ghost be distinguished from many other sins which come near unto it, as,
1.From many sins against knowledge: yea and against conscience also: for they may be without malice of heart, which this cannot be. The elect may fall into them: but not into this. David and Peter sinned both against knowledge and also against conscience.
2. From many sins committed on malice against Christ and his Gospel: which may be done in ignorance.
3. From blasphemy and persecution: which may be done also in ignorance, or in passion.
4. From denial of Christ, which may be done in fear (instance Peter’s example) or other like temptations. It is an ancient heresy of the Novatians to deny repentance and pardon to such as have once denied Christ.
5. From Apostasy from the faith and profession of religion, which also may be done not in malice, but through the violence of some temptation. It is noted of Solomon that he continued not to follow the Lord, but turned after other gods, through the persuasion of his wives. When a Kingdom changes Religion, as England in Queen Mary’s days, many prove Apostates and fall away from the profession of the Gospel and profess idolatry for fear of persecution, or for too much love of this world, to hold their places and offices, their honours and dignities, their houses and lands, or else on an infirm and weak persuasion that they can keep their hearts pure and their faith sound, though with their bodies they outwardly subject themselves to idolatry. The Levites which in the captivity fell away, though they were barred from meddling with the holy things, yet they were admitted to do other services in the Temple, whereby it is manifest that they fell not into this unpardonable sin.
6.From Presumption and sinning with a high hand, as Manasseh did.
7. From Hardness of heart, from impudency, and committing sin with greediness. For so did the Gentiles which had not the Gospel supernaturally revealed unto them.
8. From Infidelity and impenitence, yea from final infidelity and impenitence, wherein all the reprobate fall. If final impenitence should be the sin against the Holy Ghost (as some do take it) then should everyone that is damned sin against the Holy Ghost: yea then could not this sin be committed till death: and then in vain should the caveat of Saint John be, concerning not praying for them.
§. 19. Of the persons that may fall into the sin against the Holy Ghost.
Having seen what the sin against the Holy Ghost is, for application of the point to the parties with whom Christ had to do, we will in the next place discuss whether the Scribes and Pharisees that slandered Christ committed this sin or not.
Many say they did not commit this sin: and to prove their assertion, they use these two arguments.
1. They never professed Christ. 2. Christ prayed for them.
To the first, I answer that two sorts of people may fall into this sin: namely, they who profess Christ and his Gospel, and they who never professed it.
Professors that sin against the Holy Ghost are called Apostates, that is, departers away, namely, from the faith or from the profession of the Gospel (for the Greek word, which according to the notation of it, signifies Apostasy, is translated a departing and a falling away) not that all who depart away, and in that general sense are called Apostates, do commit this sin, as was noted before: but because they that fall into this sin are most notorious Apostates: denying the truth, not in tongue only, but in heart also: not through fear, but in malice, utterly renouncing, and bidding defiance to the faith: not contenting themselves to deny it, but showing themselves deadly enemies against it, and persecuting all that are friends unto it: having in that respect a very diabolical property, not enduring that any should reap benefit by that which they have rejected: such an Apostate was Alexander the Copper-smith, and Julian.
They who never professed the truth of the Gospel may also sin against the Holy Ghost, as they do to whom the Spirit hath so clearly and supernaturally revealed the truth of the Gospel, as their heart and conscience doth inwardly tell them that they ought to make a profession thereof, yet their malice against it, not only keeps them from professing it, but also makes them revile it, and persecute the professors of it. The Apostle saith of such an one; that he is condemned of himself. Such were the Scribes and Pharisees which blasphemed Christ: and such are many of the learned Papists.
The difference between these two sorts is that the former hath gone a step further in show of goodness, but thereby have made their fall the more offensive, and their sin the greater, in that to the sin against the Holy Ghost, they have added Apostasy, as some add oppression, murder, and the like.
To the second argument, to prove that the forenamed Scribes and Pharisees sinned not against the Holy Ghost, taken from Christ’s prayer, I answer that Christ prayed not in particular for these, but for such as were indeed in the outward act associates, but not of so evil a disposition as they. As among Papists blind zeal moveth many to do that, which deadly malice moveth others to do.
I doubt not but we may, according to the truth of the matter, conclude that the forenamed Scribes and Pharisees sinned against the Holy Ghost: for
1. The Gospel was preached to them by John the Baptist, Christ, and his Disciples, yet they received it not, but refused and rejected it.
2. They did it despitefully, as their carriage showeth.
3. They blasphemed Christ, as we have heard before, and they persecuted him and his Disciples.
4. They did all this against knowledge and against conscience: as the instance which Christ giveth, of their justifying that in their children, which they condemned in Christ: yea they could say of Christ, This is the heir.
5.They did all, also, after the Spirit had supernaturally revealed Christ unto them: for it is noted that Jesus knew their thoughts, and thereupon he accused them of blaspheming the Holy Ghost: he knew their thoughts, that is, he knew how far the Spirit had wrought in them, and how they strived against, and resisted the Spirit, and in that respect accuses them of this blasphemy.
Lastly, to put the matter out of all doubt, after that Christ had set out this sin, Saint Mark addeth this clause, Because they said he had an unclean spirit. Implying by that inference, that, that blasphemy was in them an evidence of the sin against the Holy Ghost.
§. 20. Of the meaning of these words, SHALL NOT, and SHALL NEVER be forgiven.
The second general point noted by Christ about the sin against the Holy Ghost is the Issue thereof: which is set down Negatively: Affirmatively.
Negatively, both by Saint Mark in these words (hath never forgiveness) and also by S. Matthew in these words (shall not be forgiven unto men) which is further amplified by a distinction of times, in these words (neither in this world, nor in the world to come).
Affirmatively, only by Saint Mark, in these words (is in danger of eternal damnation).
The sentence and doom which Christ in all these words and phrases hath given of this sin is very perspicuous and clear, but that Papists have brought a cloud of obscurity upon them by the vapours of their false glosses and heresies: which we will first remove, and then declare the fearful issue of this sin.
First, the Papists clean overthrow the main point here intended by interpreting the indefinite negative particle (not) and the general negative (never) as if a difficulty only, and not an impossibility were intended, as if Christ had said, the sin against the holy Ghost shall not easily, but very hardly be forgiven: or, ordinarily and for the most part, it shall not be forgiven. But the words are clearer than to be obscured thus. For, Not, Never, Nor in this world, nor in the world to come: are much more than not ordinarily, not easily, hardly, and for the most part. Besides, if there were not an impossibility of the pardon of it, prayer might be made for the party that committeth it, which may not be done. But as this text is clear enough to such as have not contentious and captious spirits, so there are other texts which put the point more out of all doubt and question: as where the Apostle saith, It is impossible to renew them again: And again, There remaineth no more sacrifice for sins, but a fearful looking for of judgment, and fiery indignation.
§. 21. Of the errors which Papists gather from this phrase, nor in the World to come.
Again, Papists rove far beyond the scope of Christ in this place, by inferring from this clause (nor in the World to come) that some sins which are not forgiven in this World may be forgiven in the World to come: whence they further infer, that there is a Purgatory after this life; and render these reasons of this latter inference: First, that into Heaven can enter no unclean thing. Secondly, that out of hell there can be no redemption: therefore (say they) there must needs be a Purgatory, by which they which die in their sins must be purged, and out of which they whose sins are forgiven after this life must be delivered.
Answ. The two positions which are laid down for reasons are sound and true: for neither can any unclean thing enter into Heaven, nor can any that are once cast into hell be ever delivered out of it; for the Scripture termeth their pain everlasting: and yet the Papists are not constant in those assertions, but deliver many points contrary to them both: as that many who for treasons, rebellions, and such like damnable sins are executed, and die without repentance for them, die Martyrs, and are immediately carried to glory: is not this to thrust unclean birds into Heaven. And again, that many who died in mortal sins, and so by their own positions went to hell, were delivered from thence. Some of the instances which their own writers have given hereof are these: The soul of Falconilla a Pagan, was freed from hell by the prayers of Saint Thecla, and the soul of Traiane a Pagan Emperor, by the prayers of Pope Gregory, and a certain lewd man carried by the Devils into hell, was delivered by Saint Sereus.
But to pass by these lying fables, the consequences which from the forenamed sound positions they gather are most unsound and absurd; namely, that there is a purgatory, (of which fiction I have spoken before) and that sins may be forgiven after this life: a point which (as was said before) they gather from this phrase (nor in the World to come.) The falsehood whereof is easily discovered by a due consideration of the true meaning of the words.
§. 22. Of the true meaning of this phrase, nor in this world, nor in the world to come.
The Greek word, and the Latin also, which we translate World, signifies rather time than place. By this World is meant the time of a man’s life here upon earth: by the World to come, all the time from his death proceeding on without end to eternity. Two Worlds are in Scripture given to every man to be in, one from the time of his conception or birth to his death; the other from thence forever: for after death there is no alteration of a man’s estate. But because the manifestation of that perpetual and eternal estate is at the great day of judgment, when all shall stand before their Judge and receive their doom, the beginning of that age or world to come is commonly reckoned from the day of judgment: in which respect Christ joins that world and the resurrection from the dead together. Which being so, it is as evident as may be that no sin can be forgiven in the World to come.
§. 23. Of the many answers which may be given against the Papists collection concerning forgiveness of sins in the World to come.
But fully to discover the erroneous collection of Papists touching forgiveness of sins after death, out of this phrase (nor in the World to come). Let it be noted that:
1.Saint Mark, the best interpreter of Saint Matthew, expounds that phrase by this general particle, NEVER, or in no age.
2. They cannot show that the world to come is anywhere taken for the time that passes betwixt this life ended and the day of judgment, which is the time appointed by them for remission of sins in Purgatory: for they hold that at the day of judgment that fire shall be put out; and that it is a manifest error to extend the time of Purgatory beyond the day of the resurrection.
3. If it were granted that by the World to come is meant the time betwixt death and judgment, yet may it be applied to the very end or passing away of the former World, and beginning or entrance into the other World; namely, for the very moment of death, as if he had said, this sin shall not be forgiven, either in the time of this life, or at the point of death, when a man is entering into another World. Thus the evening of the Sabbath is called the first day of the week.
4. The remission here spoken of in the World to come may be taken for the manifestation and ratification of that which was granted before: as if he had thus said, As in this World he shall receive no remission, so in the World to come when all shall stand upon their trial to be acquitted or condemned, no remission shall be pronounced to him, but he shall receive the sentence of condemnation.
5. This phrase (shall not be forgiven) may figuratively be put for the effect that follows upon sin not forgiven, namely, just vengeance, and so the meaning may be this; Just vengeance shall be executed upon him both in this world and in the world to come; as ever has been executed on all such as sinned against the Holy Ghost.
6. It is no good consequence from a negative to infer the contrary affirmative. What if Christ had said that Blasphemy against the Holy Ghost shall never be forgiven, neither on earth nor in hell; would it from thence follow that some sins may be forgiven in hell?
7. Christ comparing this sin which shall not be forgiven in this world or in the world to come, with blasphemy against the Son of Man, by the consequence which they infer, it would follow that blasphemy against the Son may be forgiven in the world to come; which is directly against their own principles: for all blasphemy is a mortal sin; but they say that Purgatory is only for them who die in venial sins.
8. If any sins might be forgiven in the world to come, by the order of the words in this phrase (nor in this world, nor in the world to come) it would follow that the more heinous sins should be forgiven in the world to come: else Christ would have said, Nor in the world to come, nor in this world.
9. Christ here speaks of remitting the Fault: but by their doctrine only the punishment is remitted after this life: for they acknowledge that the very faults themselves are purged by the blood of Christ, and that they who in this life have not the fault remitted, can have no hope of eternal life. This place therefore speaking of forgiving the fault, how can they apply it to the punishment?
§. 24. Of the reasons why this phrase (nor in this world, nor in the world to come) is used.
Quest. If no sin can be forgiven in the world to come, why is this clause (nor in the World to come) added?
Ans. Though no reason could be given, yet we may not from thence infer a paradox, and an error contrary to other places of Scripture. But among other reasons two especially may be noted to make the phrase the more perspicuous.
1. To aggravate the terror of the judgment here denounced against such as sin against the Holy Ghost: for the very consideration of this, that both in this world and in the world to come, they lie under the fiery wrath and heavy vengeance of God, cannot be but very fearful and terrible.
2. To show the misery of these sinners above others: for,
3. There be some who keeping sin under, and giving reins thereto, but walking by faith uprightly before the Lord, are neither punished in this world nor in the world to come. Such an one was Enoch.
4. There be others that are not so watchful over themselves, but through security suffer sin to get some head over them, for which they are punished in this world, but truly repenting, are not condemned in the world to come. Such an one was the incestuous person, both excommunicated, and also restored by the Apostle. Such also were many of those who discerned not the Lord’s body when they came to the holy Communion.
5.There be others also, who though they be impenitent sinners, yet through God’s indulgence are suffered to enjoy outward peace and prosperity in this world, and feel the smart of their sin only in the world to come. Such were they whom Job noted to die in all ease and prosperity: and such an one was Dives.
6.But they that sin against the Holy Ghost, are made a spectacle of God’s vengeance, both in this world and in the world to come: as Judas, Julian, and such others.
§. 25. Of seeking pardon for sin in this life. Thus we have seen what small reason Papists have to gather from this text, that sin may be forgiven after death. For our parts let us give no rest to our souls, till we have assurance of the pardon of all our sins, applying to ourselves the sacrifice of Christ for all our sins whatsoever, and let us unfeignedly turn from them all while here we live; fearing him who after he hath killed the body, hath power to cast both body and soul into hell. And let us not fondly dream of mercy (like the five foolish Virgins) when it is too late. The time that the Gospel is preached, and thereby remission of sins offered, is the accepted time, the day of salvation: and the time of this life, the only time of repentance. If the Lord be not then found, he will never be found. Wherefore seek the Lord while he may be found; and today, while it is called today, harden not your hearts.
§. 26. Of the sense wherein it is said that the sin against the Holy Ghost shall not be pardoned. But to return to our matter. Notwithstanding the false glosses of Papists on this Text, it is most evident and clear, both by the words of Christ, and also by other Texts of Scripture, noted before, that the sin against the Holy Ghost neither shall, nor can ever be pardoned. This sin is not only in the issue and event unpardoned, but in the nature and kind of it unpardonable. And herein standeth the difference which Christ here maketh between this sin and all other sins. In regard to the issue, many other sins are no more pardoned than this: for if in the event all other sins but this should be pardoned, many millions which are now in hell should be saved. But the difference is that other sins are of that kind and condition, as through the means which God hath afforded to man, they may be forgiven: but this cannot by any means.
§. 27. Of the reasons why the sin against the Holy Ghost is unpardonable. The reason why the sin against the Holy Ghost neither shall, nor can be forgiven, is not simply in regard of the greatness and heinousness of it, as if it were greater than the mercy of God and sacrifice of Christ; so as if that sin were put into one balance, and God’s mercy with Christ’s sacrifice into another, that would weigh down this: but rather in regard of that order which God hath set down, and that fixed decree and doom (more immutable than the decrees and statutes which the things of the Medes and Persians confirmed) which he hath both established and revealed: I say revealed, because his secret decree is established against every impenitent sinner, but the order is published, and the decree revealed only against such as sin against the Holy Ghost.
If further we would know reasons of this revealed decree, I answer, that God is not bound to render man a reason for his orders and decrees: But yet it hath pleased him to make known some reasons thereof in his word, for the better satisfaction of men’s minds, and justification of his own proceedings: as
1. Because it is impossible that they who sin against the Holy Ghost should be renewed again unto repentance. As no sin, whereof the man that commits it, repenteth not, is in the issue and event pardoned; so this sin, because the committer thereof cannot repent, cannot be pardoned.
2. Because they utterly renounce, and clean reject the only means of pardon; which is, Christ Jesus offered in the Gospel: so as, if they be pardoned, either Christ must be offered up again, and crucified anew; or else there must be some other sacrifice for remission of sins. But both those are impossible: impossible it is therefore, that the sin against the Holy Ghost should be pardoned. It falleth out with those that commit this sin, as with a man that is desperately and mortally sick of a disease, which cannot possibly be cured but by one means, and the patient utterly refuseth that means, and will not have it used; would we not say on that ground, that he is irrecoverably sick, that it is impossible he should be cured?
3. Because they have wittingly so wholly cast themselves into Satan’s power, and utterly renounced to have to do with God, as it cannot stand with equity, and with the honour of God to receive them again to mercy; they are in a manner in such a case and estate as the damned in hell, concerning whom it is said, that betwixt them and the Saints in Heaven there is a great gulf fixed, so as there can be no passage from one to another. Besides, it is probable, that as they who truly believe, and are ingrafted into Christ, have an inward testimony that they are God’s, and that they shall forever abide in Christ, and be saved: so they who sin against the Holy Ghost, having as it were subscribed to be Satan’s, and ever to be with him, and on his side, have an inward certificate in their hearts that they are utterly forsaken of God, and shall be damned: and thereupon (as the damned in hell) they blaspheme God whom they have renounced; yea, with all the spite they can they oppose the Gospel through an inward hatred of God the Author, of Christ the matter, of the Holy Ghost the Revealor thereof; whom because they cannot reach and come at, they persecute the professors of the Gospel: like the old red Dragon, who, because he could not touch the woman that was clothed with the Sun, the Moon being under her feet, he went to make war with the remnant of her seed, which keep the Commandments of God, and have the testimony of Jesus Christ.
§. 28. Of the certainty of his damnation who sinneth against the Holy Ghost. Hitherto of the fearful issue of such as sin against the Holy Ghost, set down negatively, in that this sin shall never be forgiven. To aggravate the terror hereof, Christ further setteth forth the issue of the same affirmatively, as Saint Mark hath recorded his words thus, Is in danger of eternal damnation.
The word translated in danger, or (as others) culpable, doth not so much imply a likelihood that he may be damned, as a certainty that he shall be damned: for it properly signifieth to be held fast, as a bird when she is taken in a snare, or a Malefactor when he is arrested by a Sergeant, or a condemned man when he is manacled, and fetteted against the day of execution. It implies that there is no means, no hope of escaping damnation: so as the main point here intended, is this; He that sinneth against the Holy Ghost, shall most certainly be damned. This the Apostle also implies, where he saith, that to such an one there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment, and fiery indignation. The reasons before all alledged to prove that this sin shall not be forgiven, do also prove the certainty of his damnation who committeth it.
§. 29. Of the eternity of Damnation. Yet further to aggravate the fearful estate of him that sinneth against the Holy Ghost, it is added, that his damnation is ETERNAL. This everlasting continuance is common to all that are cast into hell, in which respect their torments are set forth by such like phrases as these, The worm that dieth not, Fire that shall never be quenched, Everlasting chains, Eternal fire, Everlasting perdition But the certainty of this everlasting damnation, is that which is proper to them that sin against the Holy Ghost. The doom is irrevocably passed against them; while here they live, they know they shall be cast into endless, easeless, merciless, and remediless torment.
This aggravation of damnation by the everlasting continuance of it, doth evidently refute the heretical position of Chiliasts, or Millinaries, or (to use our English word) Thousandaries, who held that the Devils and all the damned in hell should after a thousand years be delivered. Eternal and everlasting continuance properly taken, as it is in the forenamed places, admits no date or end of time: which the forenamed heretics observing, grant that indeed the fire of hell burneth eternally; but they further say that it burneth after the damned are delivered out of it: but this evasion will not help them. It is certain that God maketh nothing in vain. If there be fire burning eternally, it is for some end and purpose. But what other end or purpose can be imagined, then the just punishing and tormenting of the damned in hell? Shall there be a hell, and no creature in it? Besides, Christ expressly saith, they shall go into eternal punishment. Now the fire of hell is no longer a punishment, then the damned be tormented therein: eternally therefore they are tormented therein, and can never be freed from it.
As for their objections taken from God’s mercy and justice, they may easily be answered, if God’s former dealing with the damned, and the nature of sin for which they are condemned, be duly weighed.
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