Institutions of Christian religion framed out of Gods word, and the writings of the best diuines, methodically handled by questions and answers, fit for all such as desire to know, or practise the will of God. Written in Latin by William Bucanus Professor of Diuinitie in the Vniuersitie of Lausanna. And published in English by Robert Hill, Bachelor in Diuinitie, and Fellow of Saint Iohns Colledge in Cambridge, for the benefit of our English nation, to which is added in the end the practise of papists against Protestant princes.

❧ The seuenteenth Place. of sinne against the holy Ghost.

VVhat is the sinne which cannot be pardoned?

IT is a kind of sinne so deadly, that eternall death ensueth it without any hope of pardon, or forgiuenesse, or, it is the sinne which is not repented of.

How is it called?

It is called the Sinne against the holy Ghost, blasphemy of the holy Ghost, that is against the holy Ghosta, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The sinne which is vnto deathb.

But what is this sinne?

That we may the better vnderstand it, testimonies of Scripture are to be gathered, by which we may vnderstand both what it is, and what it is not. First therefore commeth to our hands that say∣ing. 1. Ioh. 5.17. All vnrighteousnesse is sinne but not vnto death. ƲƲho so knoweth that his brother sinneth a sinne which is not vnto death, let him aske and life shall be giuen him which sinneth not vnto death, there is a sinne vnto death I say not that thou shouldest pray for it. Heere sinne vnto death, is distinguished from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vnrighte∣ousnesse, which is the transgression of the whole law. Hence therefore I gather that the sinne against the holy Ghost is not any transgression of the morall law, neyther vniuersall nor particular, eyther of ignorance or infirmitie, or of malice committed a∣gainst the law.

2. That place of Mathew is to be remembred. Mat. 12.31. Whosoeuer speaketh against the son of man it shal be forgiuen him: and of Paule. 1. Tim. 13. He confesseth that he was a blasphemer of Christ, a persecutor, a violent man, but yet notwithstanding that hee obtained mercie, because he did it of ignorance through vnbeleefe. From whence I gather that blasphemie & persecuting of Christ & of his gospell, which proceedeth of ignorāce, is not a sin against the holy Ghost.

3 Hence commeth to our consideration Peters deniall of his ma∣ster, who denied Christ, and that when his owne conscience cried

against it, and with an execrationa but this was done through the horrour of the danger at hand, neither did his iudgement con∣sent with his tongue, and that faith (for which the Lord prayed it might not faileb) was not extinct, but laboured and boyled within him, otherwise he would haue ioyned himselfe to the per∣secutors of Christ, when on the contrarie, weeping bitterly he flung out of doores. From whence I conclude that the deniall of Christ proceeding from infirmitie, and not from a purpose to forsake Christ, but so that a man may finde out some way for his own safegard, is not the sinne against the holy Ghost, although nothing commeth neerer it then this deniall.c

4 Let vs consider that saying of our Lord, Mat, 12.31. and in the verses following, where he obiecteth to the Pharisees blas∣phemie against the holy Ghost, who not onely despised Christ and his Gospell, but also said that Christ cast out diuels by Beelzabub the prince of the diuels, when as notwithhāding they knew Christ by the Prophets, his owne doctrine and miracles, and were not ignorant that those works of Christ were done by the power of the holy Ghost. Hence therefore I gather by the place, a concreto, that the matter or generall difference of sinne a∣gainst the holy Ghost is, To denie Christ being knowne, and his holy Gospell, and against a mans owne knowledge and conscience to ascribe to Sathan that worke which is proper to the holy Ghost. And this is one manner, and one kinde of sinne against the holy Ghost, which was the Pharisees sinne. Such is theirs, who haue knowne the truth & haue neuerthelesse not submitted themselues to the truth, but reuile and slaunder the truth, calling it hereticall, erroneous, and diabolicall.

Lastly, consider we of that place. Hebr. 6.4. It is impossible that those who haue beene once enlightened, (and after Catechising haue professed Christianitie, and by Baptisme haue beene chosen and incorporated into the Church,) and haue tasted the heauenly gift, and haue beene partakers of the holy Ghost, and haue tasted the good word of God, and the powers of the world to come, (but haue not swal∣lowed it, much lesse digested it,) if they fall away (namely, not into a particular sinne against the first or second table, but into an vniuersall apostasie, and reuolting from Christ) If they fall away they should be renewed againe by repentance, seeing they crucifie againe

to themselues the sonne of God, and make a mocke of him. And Heb. 10.20. To them which sinne voluntarily (that is with full consent, and of set purpose reuolt from Christ, after they haue receiued knowledge of the truth) there is no sacrifice left for sinne. And this kinde of sinne is in them, who not onely haue knowen the truth, but also professed it.

Whence, 1. I gather that there is a second kinde or manner of this sinne against the holy Ghost, Whereby a man vniuersally and with full consent reuolteth from Christ, being truely acknowledged and knowen both out of the Gospell, and by the holy Ghost enlightening the heart: wherby also a man denieth Christ, and with all his strength persecuteth the truth of set malice, reproacheth and disgraceth Christ, despising his sacrifice.

2 I gather that the subiect of this sinne is not in all the repro∣bate, but in those onely who haue acknowledged Christ and his truth.

3 That the elect are not subiect to this sinne, seeing the coun∣sell and purpose of GOD to saue them, cannot be made voide.

Therefore what is the sinne against the holy Ghost?

It is an vniuersall Apostasie, and falling away from Christ, that is a renouncing of the truth of the Gospel being euidently know∣en, and a rebellion springing from hatred of the truth, ioyned with a tyrannicall, and sophisticall and hypocriticall opposing it. Or thus, he is said to sinne against the holie Ghost, who notwith∣standing his sight be dazeled with the bright shine of Gods truth, yet he resisteth it to this end onely that he may resist it.

Giue me some examples of this sinne.

An example for the former is of those Pharisees, against whom Christ disputeth of this verie sin. Math. 12.31. For they did not onely know Christ was from God. Iohn. 3.2. but also who he was Iohn. 7.28. ye both know me, and know whence I am saith Christ, and yet they ceased not wittingly, there owne conscience withstan∣ding it, to detract from his heauenly works, and in a hatred of the truth to persecute him euen vnto death. Such were many of the Iewes. Act. 6.10. who when they could not resist Stephen spea∣king by the spirit of God, yet they laboured to resist him. Yet there is no doubt but many of them were driuen to doe this

through a zeale of the law. Whereupon Peter, Act. 2.41. In the day of Pentecost receiued three thousand men which repented, who had persecuted Christ to the death. But it appeareth there were others who out of a malicious impiety did rage against God, that is, against the doctrine which they were not ignorant came from God.

Examples of the latter are Saule, Iudas, Arrius, also Iulian the Apollata, for this man was rightle trained vp in the Christian reli∣gion, he knew the truth of the Gospell, which also he publikely had professed, hauing beene baptised: but afterwards by the per∣swasion of certaine wicked Philosophers, Libanius, Iamblicus and others, he fell from Christ, became an enemie of Christ, and a persecuter of the Church, he sacrificed to the Idols of the Gentils, and with all his might endeuored to abolish Christs religion.

How must we iudge of this sinne?

It is hard to pronounce sentence thereof, especially at this time wherein the gift of discerning of spirits, doth not so flourish as in the auncient Churcha, by which gift Peter knew the hypocrisie of Ananias and Sapphirab. Therefore iudgement cannot be gi∣uen of this but a posteriori, of the consequence, and finall impe∣nitencie which followeth it. For Manasses the sonne of Ezekiah King of Iudah, did many yeares furiously persecute the word of God, erecting abhominable Idols against Gods commandementc, and shedding innocent bloud in Ierusalemd. Yet, because af∣terwards he repentede, he brought not his sinne against the ho∣ly Ghost to the height and top, therefore this sinne was indeede begun in him, but not accomplished.

Ought we to make prayers for them who sinne against the holy Ghost?

By how much any man shall seeme to be neerer to extreame daunger, so much the more carefully ought wee by all meanes to reclaime him into the way, and especially by prayer to commend him to God. Notwithstanding if God haue shewed vs any man as it were with the finger, who hath sinned vnto death, we are plainely taught what to do. 1. Ioh. 5.16. I say not that any man should pray for him. And 1. Sam. 16.1. The Lord chideth Samuell because he was in continuall heauinesse for Saule, whom he had reiected. For as Hippocrates forbiddeth to attempt the cure of des∣perate diseases: so God will not haue the spirit of prayer to sigh in

vaine and offer prayers for them whose diseases are incurable.

Why is this sinne said to be committed especially against the holy Ghost?

Not in respect of the Essence or person of the Godhead of the holy Ghost, for neyther is the dignitie of the holy Ghost greater then the dignitie of the Father, or of the sonne: neyther can one person be offended, but the iniurie of the sinne redoundeth to the whole Godhead: But in respect of that grace and enlightning whereof the holy Ghost is proper author in the hearts of men, in as much, namely as it is the proper and immediate office of the holy Ghost, to enlighten vs, and when we are brought into the light of the truth, to shew vs the way to the Father, the Sonne and himselfe. For though this worke be common to all three persons, yet the spirit doth this properly and especially, as the father wor∣keth in the worke of Creation, the sonne in our redemption.

Why is it said to be vnpardonable?

Not because of the difficultie of pardon, to be obtained for it, as many thinke, neyther also because it is mightier or greater then the grace of God: for that rule of Paule standeth good. Rom. 5.20. Grace superaboundeth sinne. But because they are stricken with euerlasting blindnesse, who sinne this sinne, for their ingratitude, by the iust iudgement and ordinance of God,a who suffereth not himselfe to be mocked, or his spirit which is the spirit of truth to be conuicted of falshood or lying.

2 Because of their impenitencie or impossibilitie to repent, as the Apostle saith, Heb, 6.4.6. It is impossible that such should be renewed againe to repentance. For whereas true repentance com∣meth from Gods spirit, and we obtaine the spirit of God in Christ alone by faith, therefore they can neuer repent who haue sinned against the holy Ghost, and therefore can neuer obtaine pardon. For if they repented certainly they should obtaine pardon, as God promiseth by Ezechiel. cap. 18.21. That he will be mercifull when a sinner shall truly be turned, seeing God can no more despise him who truly repenteth, then his owne spirit.b

How doth vnpardonable sinne differ from mortall sinne?

1 Because all vnpardonable sinne is mortall, but not all mor∣tall sinne vnpardonable.

2 Because the mortall sinne becommeth veniall, when they doe now beleeue who before did not beleeue: but vnpardonable sinne neuer becommeth veniall, because they neuer repent or be∣leeue who haue this sinne.

What sinnes come neere to this sinne?

1 The sinne of the diuels, who wittingly and willingly perse∣cute the knowen truth with horrible hatred and furie.

2 Denying of Christ proceeding of infirmitie,

3 Sinnes against a mans owne conscience often repeated and fallen into, are the way to sinne against the holy Ghost, for as it is said of diseases of the bodie, so fitly it may be applied to the diseases of the soule.

Too late is helpe of medicine found, When old disease hath gotten ground.

What opinions are contrarie to this Doctrine?

The errour of the Donatists and Nouatians, who denied that they who fell could haue pardon or remission of sinnes, abusing that place, Heb. 10.26. Whereas there is great difference betwixt the fall of them who sinne knowing of it, and their fall, who pro∣fessedly do altogether depart and reuolt from Christ, are deligh∣ted with impietie, and make warre against the truth. Otherwise Dauids and Peters cases were desperate, yea we were all gone, contrarie to that saying of Christ, Forgiue seuentie times seuen times. Math. 18.22. and Ezech. 18.21. At what time soeuer a sinner repenteth, I will no more remember his sinnes. And likewise this is contrarie to the examples of Dauid, Ezechias, Manasses, Peter, who were receiued into fauour and mercie.

Notes

• a

  Mat 12, 13
• b

  1 Iohn, 5, 18
• a

  Mat. 26.69.
• b

  Luc. 22.32.
• c

  Marc. 3.28 Luk. 12.10
• a

  1 Cor. 10.9.
• b

  Act. 5.3.8.9
• c

  2. King. 21.6
• d

  King. 24.4
• e

  2 Chron. 33 12.13.
• a

  Gal. 6.7
• b

  1 Ioh. 5.16.