Hostname: page-component-78c5997874-m6dg7 Total loading time: 0 Render date: 2024-11-19T20:36:05.451Z Has data issue: false hasContentIssue false
  • English
  • Français

A Dark Side of Seventeenth-Century English Protestantism: The Sin against the Holy Spirit

Published online by Cambridge University Press:  10 June 2011

Baird Tipson
Baird Tipson
Affiliation:
Central Michigan University
Get access Rights & Permissions [Opens in a new window]

Extract

Every student of Christianity learns how the Protestant Reformation wrested the bible from the clutches of priests and monks. Luther's insistence on scripture's preeminent authority, the spate of vernacular translations, and the invention of movable type all combined to draw literate laypeople to the biblical texts. Once the clerical monoply was broken, Christianity entered a new phase of its history.

Type
Research Article
Information
Harvard Theological Review , Volume 77 , Issue 3-4 , October 1984 , pp. 301 - 330
Copyright
Copyright © President and Fellows of Harvard College 1984

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

1 “Historical Notes from Dr. Ward's MS. ‘Adversaria,’” in Knappen, Marshall M., ed., Two Elizabethan Puritan Diaries (Chicago: American Society of Church History, 1933) 129Google Scholar. In my use of terms like “English Calvinist,” and “English Protestant,” I follow Patrick Collinson, The Religion of Protestants (Oxford: Oxford University Press, 1982)Google Scholar and Dent, C. M., Protestant Reformers in Elizabethan Oxford (Oxford: Oxford University Press, 1983).Google Scholar

2 See [Heartwell, Jasper], Trodden Down Strength by the God of Strength, or Mrs. Drake Revived (London, 1647) 41–42Google Scholar, and Williams, George H., “Called by Thy Name, Leave Us Not: The Case of Mrs. Joan Drake, A Formative Episode in the Pastoral Career of Thomas Hooker in England,” Harvard Library Bulletin 16 (1968) 111–28, 278–303Google Scholar.

3 John Bunyan, Grace Abounding to the Chief of Sinners& (London, 1666), nos. 117, 120, 121, 124, 126, 127, 153, 184 [ = 148, 152, 154, 158, 164, 165, 198, 230 in modern eds.].

4 See, e.g., John Denison, “To the Reader,” in The Sinne against the Holy Ghost Plainly Described (London, 1611) A2, and Thomas Bedford, “The Author to the well-affected Reader…,” in The Sinne unto Death (London, 1621).

5 Matt 12:22–32. All biblical citations are to the Authorized Version unless otherwise indicated.

6 Modern biblical scholars distinguish the Markan version of Jesus’ words in Matt 12:31 from the Q version preserved in Matt 12:32 and Luke 12:10. Barrett, C. K., The Holy Spirit and the Gospel Tradition (London: SPCK, 1958) 103–7Google Scholar, provides a helpful account. For a more recent discussion see Balz, H. and Schneider, G., eds., Exegetisches Wörterbuch zum Neuen Testament (Stuttgart: Kohlhammer, 1980) 1. 531–32Google Scholar.

7 For an excellent summary of western Christian understandings of the sin against the Holy Ghost till the twelfth century, see Landgraf, Artur M., Dogmengeschichte der Frühscholastik (4 vols.; Regensburg: Pustet, 1952–1956) 4. 1, 13–69Google Scholar, 372–74.

8 Didache 11:7, in Grant, Robert M., ed., The Apostolic Fathers, vol. 3: Barnabas and the Didache (New York: Nelson, 1965) 170Google Scholar; Aquinas, Thomas Summa theologicae 2a2ae. 14. 1 (New York: Blackfriars, 1964–) 32Google Scholar. 118, contains a representative list of patristic references to the sin; there is a similar list in John Meredith, The Sinne of Blasphemie against the Holy Ghost (London, 1622) 31.

9 Ambrose De Spiritu Sancto 1. 3, 54 (PL) 16. col. 717: Si quis vero sancti Spiritus dignitatem, majestatem et potestatem abneget sempiternam, et putet non in Spiritu Dei ejici daemonia, sed in Beelzebub: non potest ibi exoratio esse veniae, ubi sacrilegii plenitudo est, trans. Deferrari, R. J. in Fathers of the Church (Washington: Catholic University of American Press, 1947–) 44. 54–55Google Scholar. On Ambrose's importance as the chief patristic influence besides Augustine, see Landgraf, Dogmengeschichte, 4. 1. 14.

10 Augustine Sermo 71 (PL) 38. cols. 444–67, trans. MacMullen, R. G. in Schaff, Philip, ed., A Select Library of the Nicene and Post-Nicene Fathers, first series (Grand Rapids: Eerdmans, 1956) 6. 318–32Google Scholar. Other important references occur in Augustine's De sermone Domini in monte 1.22.73–75 (PL) 32. cols. 1266–67, trans. Denis Kavenaugh in Fathers of the Church, 11. 100–102; his Enchiridion 83 (PL) 40. col. 272, trans. Bernard Peebles in Fathers of the Church, 2. 440–41; and his Epistolae ad Romanos inchoata expositio, text and trans, in Landes, Paula F., ed., Augustine on Romans (Chico, CA: Scholars, 1982) 52–89Google Scholar.

11 Contra hoc donum gratuitum, contra istam Dei gratiam loquitur cor impoenitens. Ipsa ergo impoenitentia est Spiritus blasphemia (Sermo 71, 12.20.455); ipse dicat verbum contra Spiritum ianctum, qui unitati Ecclesiae corde impoenitenti resistit, ubi in Spiritu sancto fit remissio peccatorum (Sermo 71, 23.37.465). For the ecclesiological importance of Augustine's contention that de nulla desperandum est (Sermo 71, 13.21.456), see Tipson, Baird, “Invisible Saints: The Judgment of Charity in the Early New England Churches,” CH 44 (1975) 460–71Google Scholar.

12 Sermo 71, 5.8.449.

13 De sermone Domini in monte 1.22.73: invidentiae facibus agitator; 1.22.75: per malitiam et invidiam; Sermo 71, 12.20.456: secundum duritiam cordis sui, cf. Epistola 185, 11.49 (PL) 33. col. 814: [in Spiritum sanctum peccare] est autem duritia cordis usque ad finem hujus vitae, trans. Wilfred Parsons in Fathers of the Church, 30. 188; Enchiridion 83: qui vero in Ecclesia remitti peccata non credens, contemnit tantam divini muneris largitatem, et in hac obstinatione mentis diem claudit extremum, reus est illo irremissibili peccato in Spiritom sanctom.

14 Sermo 71, 22.36–23.37.

15 See Landgraf, Dogmengeschichte, 4. 1. 13–69, 372–74, for a thorough discussion of this development.

16 Alexander of Hales Glossa in quatuor libros sententiarum Petri Lombardi, on book 2, distinction 43, cited in Landgraf, Dogmengeschichte 4.l.48–49.

17 Thomas Aquinas Summa theologicae, 2a.2ae, question 14, in Blackfriars, 116–33

18 John Calvin, Institutio Christianae religionis 3.3.21–24, in Iohannis Calvini Opera Selecta (ed. Barth, Peter and Niesel, Wilhelm; Munich: Kaiser, 1928–1936) 4. 80–83Google Scholar, trans. Battles, Ford Lewis, Calvin: Institutes of the Christian Religion (Philadelphia: Westminster, 1960) 1.615–21Google Scholar.

19 Calvin, John, Commentarius in Iohannis Apostoli Epistolam, in Corpus Reformatum (Braunsweig, 1834–1900) 83Google Scholar. cols. 382–73, trans. Parker, T. H. L., Calvin's New Testament Commentaries (Edinburgh: Saint Andrew, 1959–1972) 5. 309–11Google Scholar (1 John 5:16

20 John Calvin, Commentarius in harmonium evangelicam, in Corpus Reformatorum, 73. cols. 340–42, trans. A. W. Morrison and T. H. L. Parker, Commentaries, 2. 46 (Matt 12:31); Commenatrius in epistolam ad Hebraeos, in Corpus Reformatorum, 83. col. 134: qui sponte ac deliberata improbitate lucem Dei in corde suo accensam extinguit, trans. William Johnston, Commentaries, 12. 147 (Heb 10:26); Institutio, 3.3.22. Augustine refers to Heb 10:26 in Epistolae ad Romanos 19.80, but rejects its application.

21 Calvin, Hebraeos, col. 71: Furtim Satan obrepit, sensim nos allicit clandestinis artibus: ita ut errando nesciamus non errare. Ita gradatim delabimur, donec tandem ruimus praecipites, trans. Commentaries, 12. 75 (Heb 6:4–5).

22 Calvin Harmonium, col. 341: certum enim est reprobationis signum in spiritum blasphemia, trans. Commentaries, 2. 47 (Matt 12:31); Hebraeos, col. 72: hoc fraeno in timore et humilitate nos Dominus retinet, trans. Commentaries, 12. 76 (Heb 6:4–5).

23 Calvin, Hebraeos, col. 134: ut terrorem incutiat, trans. Commentaries, 12. 146 (Heb 10:26); Commentarii in quinque libros Mosis, in Corpus Reformatorum, 51. cols. 91–92: Cavendum ergo ne exemplo Cain, qui sibi male conscii sunt, ad contumaciam se confirment, trans. Thomas Tymme, Commentarye of John Calvine, upon the first book of Moses called Genesis (London, 1578) 139 (Gen 4:9).

24 Calvin Hebraeos, col. 72: quamquam talis debet esse nostra solicitudo quae conscientiae pacem non turbet, trans. Comentaries, 12. 76 (Heb 6:4–5). Kendall, R. T. (Calvin and English Calvinism to 1649 [Oxford: Oxford University Press, 1979])Google Scholar exonerates Calvin from what Kendall views as regrettable developments on the closely related issue of “temporary faith.” Though Kendall's discussion is most valuable, I believe he underestimates Calvin's similarity to Perkins and Beza.

25 Heppe, Heinrich, Die Dogmatik der evangelisch-reformierten Kirche (ed. Bizer, Ernst; Neukirchen: Erziehungsverein, 1958) 286Google Scholar, trans. Thomson, G. T., Reformed Dogmatics (London: Allen and Unwin, 1950) 356Google Scholar.

26 A Treatise of the sin against the holy ghost made by M. Augustine Marlorate (London, 1570) A4.

27 “aliquatenus commoveantur ad donum caeleste degustandum [Heb 6: 4 – 6 ], adeo ut ad tempus recepto semine videantur in Ecclesia Dei plantati [Acts 8:13]… necessario, & tamen voluntarie… ad vomitum redeunt [2 Pet 2:22], Beza, Summa Totius Christianismi, in Tractationes Theologicae (Geneva, 1582) 1. 192, trans. John Stockwood, The Treasure of Truth (London, 1576) H3v-H4v.

28 William Perkins, Armilla Aurea (1590; 3d ed.; Cambridge, 1592) cap. 53: De exequutione decreti reprobationis, 330–36. This expanded version of the 1590 Armilla is the one translated in volume 1 of Perkins's Works (London, 1616–18); this reference is found on pp. 105–7 of the translation. For further references to the sin against the Holy Ghost as stemming from “willful” or “general “malice, see ibid., 1. 378, 467; 2. 6, 284; 3. 586.

29 “Certain Propositions Declaring How Farre a Man May Goe in the Profession of the Gospell, and Yet Be a Wicked Man and a Reprobate,” Works, 1. 359. These “propositions” expanded on the discussion in chap. 53 of Armilla. Calvin discusses metamelein and metanoein in Harmonium, col. 747, trans. Commentaries, 3. 175 (Matt 27:3).

30 The names of the degrees of falling away are found on the links of the diagram of the chain attached to both the Latin and English eds. of the Armilla. Perkins's identification of apostasy with the sin against the Holy Ghost occurs in Armilla, 334–35, trans. Works, 1. 106–7.

31 Sebastian Benefield, The Sinne against the Holy Ghost Discovered (Oxford, 1615). The bottom third of p. 4 is from Perkins, Works, 1. 358; the distinction between despairing and sinning against the Holy Ghost on p. 19 comes from Works, 1. 378; and the discussions on pp. 6 and 105 of sheep and goats folded in the same fold occurs in the passage cited in n. 29 above. On Benefield and his role at Oxford see Dent, Protestant Reformers, 223–24.

32 Benefield, Sinne Discovered, 4, 5 (twice), 6; Epistle Dedicatory; 16, 17.

33 Ibid., 22–24, 26.

34 Ibid., 26, 27, 106.

35 Thomas Bedford, The Sinne unto Death, third page of “To the devoute Readers.” Bedford later arranged for the publication of Davenant's Dissertationes Duae (Cambridge, 1650) and included a letter from Davenant to Samuel Ward on baptismal regeneration in his Vindiciae Gratiae Sacramentalis (London, 1650). The prefatory letter is by “I.C.,” possibly James Cranford, who wrote forewords to some of Bedford's later works.

36 Bedford, Sinne unto Death, 65, 72, 66–67.

37 Ibid., 69–72, 66, 79.

38 Thomas Wilson, Christian Dictionary (London, 1616) sig. 2v, 41 – 42; cf. 175.

39 Selement, George and Wooley, Bruce, eds., Thomas Shepard's “Confessions” (Collections of the Colonial Society of Massachusetts 58; Boston: The Society, 1981) 36Google Scholar, 54, 99, 109, 113, 131, 148, 168, 176, 179, 211; Henry Walker, Spirituall Experiences, Of sundry Beleevers (London, 1653) 10, 22, 88, 145; Caldwell, Patricia, The Puritan Conversion Narrative (Cambridge: Cambridge University Press, 1983) 142Google Scholar; Pope, Robert G., ed., The Notebook of the Reverend John Fiske, 1644–1675 (Collections of the Colonial Society of Massachusetts 47; Boston: The Society, 1974) 202Google Scholar.

40 Henoch Clapham, The Syn Against the Holy Ghoste… (Amsterdam, 1598) Alv, A4, A4v. For a sectarian's use of the unforgivable sin to brand nonseparatists, see Wheelwright, John, “A Fast-Day Sermon,” in Hall, David, ed., The Antinomian Controversy, 1636–1638: A Documentary History (Middletown, CT: Wesleyan University Press, 1968) 171Google Scholar.

41 Meredith, Sinne of Blasphemie, 12, A4, 46, 47, 51, 48. John Hales accused Cardinal Bellarmine of branding all learned Protestants with the unpardonable sin: A Tract concerning the Sin against the Holy Ghost (London, 1677) 2.

42 Denison, Sinne Described, 57, A4.

43 Ibid., 5,32–47,48, 51, 53–54.

44 On the activity of the British delegation, which also included George Carleton, Joseph Hall (later replaced by Thomas Goad), and Walter Balcanquall, see the letters of Balcanquall and John Hales in Golden Remains of the Ever Memorable Mr John Hales (London, 1673). See also Platt, John, “Eirenical Anglicans at the Synod of Dort,” in Baker, Derek, ed., Reform and Reformation: England and the Continent c 1500- c 1700 (Studies in Church History, Subsidia 2; Oxford: Blackwell, 1979) 221–43Google Scholar. The delegates published their suffrage as Suffragium Collegiate Theologorum Magnae Britanniae de Quinque Controversis Remonstrantium Articulis, Synodo Dortrechtanae Exhibitum Anno M.DC.XIX. (London, 1626); it was later translated as The Collegiat Suffrage of the Divines of Great Britaine… (London, 1629). Davenant's position is expanded upon in “Doctour Davenant touching the Second Article, discussed at the conference at the Haghe, of the Extent of Redemption,” in Hales, Golden Remains, 186–90.

45 Suffragium Collegiate, 26, 30, 31, trans. Suffrage, 43–44, 49–51; “Doctour Davenant,” 187; cf. Suffragium Collegiate, 41–47, trans. Suffrage, 68–79.

46 Thesis I: Quibusdam non-electis conceditur quaedam illuminatio supernaturalis, cujus virtute intelligunt ea, quae in verbo Dei annunciantur, esse vera, ijsdemque assensum praebent minime simulatum. Thesis II. In ijsdem ex hac cognitione & fide oritur affectuum quaedam mutatio, & morum aliqualis emendatio. Thesis III. Ex his initialibus, etiam per externa obedientiae opera testatis, sumuntur, & ex charitatis judicio sumi debent, pro credentibus, justificatis, & sanctificatis (Suffragium Collegiale, 62–66, trans. Suffrage, 104–10). For the “judgment of charity,” see Tipson, “Invisible Saints.”

47 Thesis IV. Non-electi hue usque progressi, ad statum tamen adoptionis & justificationis nunquam perveniunt: ac proinde ex horum apostasia perperam deducitur Sanctorum apostasia (Suffragium Collegiale, 66–67, trans. Suffrage, 112).

48 C. Hartsoeker and P. van Limborch, eds., Praestantium ac Eruditorum Virorum Epistolae Ecclesiasticae et Theologicae (Amsterdam: Henricus Wetstenius, 1684) 88–97, here p. 94; trans. Nichols, James in The Writings of James Arminius (Grand Rapids: Baker, 1956) 2.511–38Google Scholar, here p. 528. Bangs, Carl (Arminius [Nashville: Abingdon, 1971] 204–5)Google Scholar refers briefly to this letter.

49 Hoard was the anonymous author of God's Love to Mankind, Manifested by Disproving His Absolute Decree for Their Damnation (London, 1633), an attack on the understanding of predestination held by Perkins and Davenant. Davenant responded with Animadversions (London, 1641) on Hoard's treatise.

50 Hoard, Soules Miserie, 499 (cf. A8), A7.

51 Robert Burton, Anatomie of Melancholie (5th ed.; Oxford, 1638) 709–15; cf. Perkins, Works, 1. 638–41.

52 Hales, Golden Remains, Letter. Hales died in 1656, twenty-one years before the tract was published, but the 1677 tract may be another edition of Of the Blasphemie against the Holy Ghost (London, 1646), which I have been unable to examine.

53 Hales, Tract, 11–12, 10.

54 Ibid., 24–25 27–28, 32. Calvin's definition occurs in Institutio, 3.3.22, trans. Institutes, 1. 617.

55 Hales, Tract, 32–35.

56 Thomas Hooker, The Application of Redemption, By the effectual Work of the Word, and Spirit of Christ, for the bringing home of lost Sinners to God (London, 1656 [bks. 1 – 8]; 1657 [bks. 9–10].

57 Ibid., 10.96–97, 111.

58 Ibid., 10. 604, 606 (original italicized).

59 Ibid., 10. 314; 8. 441. For other references to the sin against the Holy Ghost see ibid., 1. 18; 4. 249; 8. 422–23; 10. 24, 319

60 Celio Secundo Cirone, ed., Francisci Spierae, qui quod susceptam semel evangelicae veritatis professionem abnegasset, damnassetque, in horrendam incidit desperationem, historic, a quattuor summis viris, summa fide conscripta (Basel, 1550); Perkins, Works, 1. 378; Arminius, Writings, 2. 535–36; Clapham, Syn against the Holy Ghoste, A3v; Bedford, Sinne unto Death, 21; Meredith, Sinne of Blasphemie, 63–67; Davenant, Animadversions, 351 (reproducing verbatim Hoard's God's Love to Mankind, 363–67). One of Shepard's prospective church members “thought that I was another Francis Spira and so was afraid to pray” (Selement and Wooley, Thomas Shepard's “Confessions”, 168).

61 Bacon, Relation (London, 1638); Baxter, Christian Dictionary (London, 1973) 356Google ScholarPubMed, cited in Bunyan, John, Grace Abounding to the Chief of Sinners (ed. Sharrock, Roger; Oxford: Clarendon, 1962) 146Google Scholar. Sharrock also provides references to Child and other contemporary sufferers. For Child see also Thomas Plant and Benjamin Dennis, The Mischief of Persecution Exemplified: by a true narrative of the Life and Deplorable End of Mr John Child, Who Miserably Destroyed Himself, Octob. 13, 1684 (London, 1688) 12 – 32.

62 Hambrick-Stowe, Charles, The Practice of Piety (Chapel Hill: University of North Carolina Press, 1982)Google Scholar, an excellent study of devotional practices in early New England, neglects the element of fear.