Part 14
fellow Apostles, showing withal that they were careful to use
all sincerity: for thus he saith, "We are not as many which
corrupt the Word of God: but as of sincerity, but as of God,
in the sight of God speak we in Christ." The word translated
"corrupt or deal deceitfully with" is a metaphorical word,
taken from deceitful Vintners, who for gain mix water with
wine: whereby is shown that God's Word ought not to be
delivered so deceitfully, but purely, and sincerely; this is
that incorruptness and sincerity which the Apostle requires
(Tit. 2. 7). For the word is in itself pure and sincere without
any mixture: whereupon Saint Peter termeth it, "Sincere
milk": if accordingly it be delivered, it will nourish; if it be
mixed, it may poison.
§. 187. Of the end of a Minister's high calling.
[Use] Thus then we see that this excellent and high calling is not
committed to Ministers for their own sakes only, for their
honour and renown, to exalt them, to puff them up, and make
them insolent, but to provoke them to do their duty. Whereupon
the Apostle saith, "If a man desire the office of a Bishop, he
desireth a good work." A work it is, and requires pains and
diligence: for which end they are called Workmen, Labourers,
Watchmen, Shepherds, Servants, Ministers, Stewards, etc. They
who neglect the duties of an Ambassador can receive small
comfort in the dignity of their ambassage: and yet many there be
who seek to be Ministers, only as men seek to be civil Officers,
for profit and promotion's sake, as is too evident by their
carriage in their Ministry: they neither care to frame their lives
worthy of their place, nor are faithful in performing the work of
their Ministry, whereby they cause this honourable calling to be
vilely and basely esteemed.
§. 188. How Man's Weakness is Succoured by the Ministry of
Man.
But however some abuse this excellent calling, yet God hath
manifested his great mercy to his Church, in appointing men to
be his Ambassadors upon earth: for this hath God done both to
succour our weakness, and to support our faith. In regard of our
weakness, we are not able to endure the glorious presence of
God's glorious Majesty. The very Angels are not able to endure
it: whereupon they are said to have wings to cover their faces
when they appear before God: how then should mortal man
endure it? Note the behaviour of the Israelites when they heard
God deliver his Law, They fled, and stood afar off: They said; If
we hear the voice of God anymore, we shall die. Hereupon they
made this suit unto Moses, Go thou near, and hear all that the
Lord our God saith, and do thou declare all that the Lord our
God saith unto thee, and we will hear it, and do it. This motion
God well liked, and accordingly appointed sons of men to be his
Ambassadors, and to declare his will unto his people. Thus in
regard of man's weakness, are men (like to all others, subject to
the same passions that others are) ordained Ministers of God's
Word.
§. 189. How Faith is Supported by the Ministry of Man.
And that greater credence might be given to their message, they
are after a solemn and peculiar manner (set in Christ's stead, in
his name, even as if he himself did it) to preach peace, and to
offer reconciliation: the Gospel is the message of God's
Ambassadors: for the Apostle having relation to the Gospel,
saith; Whereof (or for which) I am an Ambassador. So that in
respect of this function and place appointed to Ministers, God's
people may with as strong confidence embrace and receive the
glad tidings of salvation thus brought unto them, as if God
himself with his own voice did make offer of it. Herein lieth a
main difference betwixt a Minister and a private man. A private
man may have great knowledge of the mystery of the Gospel,
and be able to open and declare the sense and meaning of it: but
a Minister by virtue of his office hath this prerogative and pre-
eminence above others, that in God's stead he declares
reconciliation: so that when a Minister preacheth and applies
the promises of the Gospel, he doth not only declare and make
known God's mercy and goodness to poor sinners, but also is an
especial means to move sinners to believe those promises, and
to embrace reconciliation with God. Is not this a strong prop
unto our faith? doth it not bring great comfort and peace to
distressed souls?
§. 190. Of Receiving God's Message by the Ministry of Man.
Reject not the offer of peace made unto you by God's
Ambassadors, because they are sons of men; yield not to Satan's
suggestions, whereby he laboreth to persuade men that
whatsoever Ministers say of peace and reconciliation, God
meaneth no such thing: but rather, seeing God hath sent them
forth, and set them in his stead, Receive them as God's Angels,
yea, as Christ Jesus: and receive the Word preached by them, as
it is indeed the Word of God, which also worketh in you that
believe: Believe God's Prophets, so shall you prosper. Whosoever
lightly esteem their Ministry, and believe not their message, they
put from them the very Word of God, and judge themselves
unworthy of everlasting life.
§. 191. Of the Manner of Paul's Being Chained.
The second reason, whereby the Apostle enforces his request for
the help of their prayer, is taken from his present condition. He
was in bonds, or word for word, in a chain. This phrase implies
that he had not free liberty, but was restrained: restrained, I say,
so he could not go from country to country, and from church to
church, as he had done before times; yet not so as those who are
closely held within the walls of a dungeon, or a close prison: for
then could he not have performed his ambassage, as here he
expressly says he did, (I do my ambassage in a chain) then
would he rather have desired the help of their prayers for his
deliverance out of prison.
It is likely that he has reference to that time (of which Saint Luke
makes mention) when he dwelt by himself with a soldier that
kept him, and preached the Kingdom of God.
Object. But there is no mention made of manacling, fettering, or
binding with chains, which seems here to be implied.
Answ. At Rome (where Paul was a prisoner) such prisoners as
were not closed up in prisons, but had liberty to go abroad, had a
long chain, one end of which was fastened to their right hand,
and the other end was tied to a soldier's left hand, so the
prisoner could go nowhere without that soldier, who was as a
keeper to him. And thus it is likely that Saint Paul was chained:
for he mentions here but one chain in the singular number: and
it is said that Paul was with a soldier that kept him.
Here note these distinct points.
1. The Apostle's condition; he was in a chain.
2. The declaration of it. He himself makes it known.
3. The cause of his condition, for the Gospel.
4. The connection of his office and condition together.
5. The reason why here he makes mention of it.
§. 192. Of the Hard Usage of Ministers.
1. For the first: Notorious malefactors were wont to be
chained: Here then note how
An holy Apostle is used as a thief. In which respect he says, I
suffer trouble as an evil doer, even unto bonds. Thus was Peter
dealt withal, He was put in prison, and delivered to four
quaternions of soldiers, he was bound with two chains, and lay
between two soldiers, and the keepers before the door kept the
prison. Yea thus was Christ himself dealt withal: for a great
multitude came as against a thief with swords and staves to take
him. The like might be exemplified in many other Prophets,
Apostles, Ministers, and faithful servants of Christ: for it has
been the common condition of all, in times of persecution
especially.
What might be the reason hereof? any notorious crimes which
they committed, or any unjust offence that they gave to their
persecutors? No verily. No Christian can imagine any such thing
of Christ, Who did no sin, neither was guile found in his mouth.
Saint Paul was ready to do what good he could to all: for he held
himself debtor to all, namely, in love: but hurt he did to none.
The like may be said of others, who have been so handled. They
have been as sheep very profitable and harmless: for the Spirit
which comes from above was in them, which is, first pure, then
peaceable, gentle, easy to be entreated, full of mercy, and good
fruits, etc. It is therefore an evil jealous suspicion which the
World has of them, together with an inward inveterate envy and
malice which it has against them, which makes it so handle
them, and that because they are not of the World. Read John 15.
19.
[Use] Let us not censure men according to the World's dealing
with them. Let us not judge such (as we have just cause to
account Christ's faithful servants) malefactors, because by
persecutors they are handled as malefactors: so might we
condemn those worthy Martyrs who suffered in Queen Mary's
days, and many that are most vilely used by the Spanish
inquisition, and other persecuting Papists in other places.
§. 193. Of Paul's Holy Glorying in His Chain.
2. For the second, the Apostle himself declares and makes
known this condition wherein he was at Rome, and that
under his hand by a public letter sent to a whole Church,
which was also to remain unto all Churches, to be read of
all: so that it appears he was not ashamed of his chain.
Persecution simply in itself is no matter of shame. Expressly the
Apostle says that he was not ashamed of his suffering: And he
exhorts Timothy not to be ashamed of him, because he was
Christ's prisoner: If any suffer as a Christian (says Saint Peter),
Let him not be ashamed, but glorify God in this behalf.
Nothing ought to make us ashamed but only sin, which makes
us odious before God, because it is a voluntary evil proceeding
from ourselves. Now to suffer, in itself, is no such matter.
[Use] If for the sins of this Land God should (which God forbid)
deprive us of the light of his Gospel, and of our Christian
Magistrates, and give us over to the power of such adversaries,
as should chain, imprison, or in any other way deal hardly and
ignominiously with us; let us not thereupon think ourselves, our
brethren, or the Gospel disgraced, and thereupon be ashamed of
our profession: The Apostle here rather boasts and glories in it,
as some do in a chain of gold: and the Scripture makes
persecution a matter of gladness, rejoicing, and honour. If we
should be ashamed, it would make us start back from our
profession, it would discourage our brethren, and very much
hearten our enemies.
§. 194. Of the Cause That Makes Persecution a Matter of
Rejoicing.
Quest. How can persecution be a matter of honour and joy? can
any such thing be in suffering? Why then should malefactors be
ashamed?
Answ. As suffering in itself is no matter of shame, so neither of
honour: it is the cause for which one suffers, which alters the
case this way or that way.
The thieves between whom Christ was crucified, suffered one
and the same kind of punishment, yet could one of them say; We
receive things worthy of that we have done, but this man hath
done nothing amiss.
3. The third thing therefore to be considered, is the cause of S.
Paul's suffering, implied under this clause; For which,
namely, for the Gospel. For both the function, and also the
condition of the Apostle hath reference thereto, as he was
an Ambassador for the Gospel, so for the Gospel he was in a
chain.
It is the cause which makes persecution a matter of honour and
rejoicing. Note the Scriptures wherein persecution is
commended, and ye shall find the cause either expressed, or
necessarily implied: Note Mat. 5. 11. Phil. 1. 29. 1 Pet. 3. 14. & 4.
16.
Persecution in itself separated from a good cause, is a
punishment, and a curse: a thing grievous to the flesh, and to be
grieved for.
§. 195. Of the Things for Which Men May Suffer with Comfort.
Quest. What may be the cause of that persecution which causes
blessedness?
Answ. In general, Righteousness; and that either in abstaining
from evil or in performing our bounden duty. Joseph suffered
imprisonment for refusing to commit folly with his mistress:
Moses chose rather to suffer affliction with the people of God
than to enjoy the pleasures of sins. On the other side, Daniel was
cast into the lion's den for praying unto God. And Christ was
persecuted for doing works of mercy.
More particularly, the Gospel which is here set down. The
Apostles were persecuted for preaching the Gospel: Others for
believing the Gospel. Now because the Gospel is the Doctrine of
Christ, they who suffer for preaching or professing it are said to
suffer for Christ's sake, and for the name of Christ: they who
renounce it are said to deny Christ Jesus.
[Use 1] They who look to have true comfort in their suffering
must especially look unto the cause, and thoroughly examine it,
whether it be indeed of that kind that by God's Word we may
warrantably, yea, and ought necessarily to suffer for. Saint Peter
implies that there be many causes for which many do suffer,
wherein he would not have Christians to suffer, Let none of you
(saith he) suffer as a murderer, or as a thief, or as a busybody in
other men's matters. Note how he makes not only open
notorious sins, but also meddling with other bodies' matters, to
be an unwarrantable and unjust ground of suffering. This
therefore is to be observed, not only against traitors, murderers,
thieves, adulterers, idolaters, and such like: but also against
Separatists, Schismatics, and all such contentious spirits, as by
raising troubles in the Church, bring trouble upon their own
pates.
[Use 2] If the cause be just and good, with courage stand unto it;
let not reviling and disgraceful speeches, let not loss of goods,
loss of friends, imprisonment, banishment, rack, strapado,
sword, halter, fire, or anything else, make thee start from thy
Saviour, to deny him. But for thy comfort and encouragement
look to the end, If we suffer, we shall also reign with Christ.
§. 196. Of the World's Vile Handling of Christ's Ambassadors.
The fourth point noted is the connection of the Apostle's
function and condition together; though he were an
Ambassador, yet was he chained; and though he were chained,
yet performed he his function: for he saith; I do my Ambassage
in a chain.
Hence arise two points to be noted. The first, that
The Ambassadors of the King of Heaven are more hardly dealt
withal than the Ambassadors of mortal Kings. We see by
experience that all sorts of Ambassadors are kindly used. The
most savage and barbarous people that be will not wrong an
Ambassador. It is against the law of Nations to imprison an
Ambassador. Though Ambassadors be free in delivering their
message, and though their message be distasteful, yet at least
they are let go free, if not rewarded. But Christ's Ambassadors
have in all ages been very hardly dealt withal. This was it
whereof Christ complained against Jerusalem, saying; O
Jerusalem, Jerusalem, which killest the Prophets, and stonest
them which are sent unto thee. And whereof Saint Stephen also
complained, saying; Which of the Prophets have not your
Fathers persecuted, &c.
Object. They are not in all places, and at all times so dealt withal.
Answ. When and where it pleases God to raise up Christian
Magistrates who love the Gospel, and defend the Gospel, then,
and there the Ambassadors thereof are kept from public
persecution: but yet the greater sort of people will privately
scorn them, and wrong them. And though there be always some,
who knowing and believing the excellency, necessity, and benefit
of their function, highly account of them, even as of the Angels
of God; yet those some are but few in comparison of the many
which oppose against them. All that are of the world will do
what they can against them: And that in regard of their message,
and of their Master.
§. 197. Of the Causes Why Christ's Ambassadors Are Hardly
Used.
1 Their message is as contrary to the disposition of the world as
can be: This is darkness, That is light. Darkness cannot endure
light: nothing can be so much against the hair (as we speak)
against the heart of a carnal man, as the Gospel: it pierces to the
quick, and so makes him to fret & fume, rage and rave against it,
and the messenger thereof. For the world has a peace of its own,
wherein it is fast lulled asleep: when it is roused up by any
messengers of the Gospel, like a Bear or a Lion it bestirs itself
against him that disturbs it, and forgets all modesty and
humanity. If it were a Father that brought this light of the
Gospel to a carnal son, the son would hate and persecute the
father for it: so the father the son, and one friend another: hence
it is that Christ Jesus the Author of this Gospel, is said to set a
man at variance against his father, and the daughter against her
mother, &c. which is not said, to note out the proper end of
Christ's coming, but to show what follows upon the sending of
the light of the Gospel to carnal men, by reason of their wicked
and obdurate hearts.
2 Their Master is indeed a great King, but his kingdom is not of
this world, if it were, his servants would surely fight. Now
because he causes none to rise up in arms to execute speedy
revenge, but suffers the wicked till the great day of reckoning,
the world fears him not, nor cares to abuse his Ambassadors.
[Use 1] How great is the blindness, wilfulness, wretchedness,
maliciousness, ungratefulness of the world?
[Use 2] How are Ministers to prepare themselves against all the
hard dealing that may be? Let them not look for such respect at
the world's hands, as earthly Ambassadors find: if they find
such, they have cause to suspect themselves. It is to be feared,
that they seek too much to please the world. If they have not the
resolution which this Apostle had, they may be as loath to
deliver their ambassage, as Jonah was.
§. 198. Of Ministers Using Their Liberty.
The other point is, that
Ministers must take and use what liberty they can have. Saint
Paul went as far as his chain would let him: In his chain he
preached. So likewise in prison he preached. Thus did Christ and
his Apostles, though they were persecuted, continue to preach:
when they could not in one place, they went to another.
There is a necessity laid upon the Ambassadors of God: and woe
to them if they preach not the Gospel, when they may. But if
notwithstanding some restraint, they do what lawfully they may,
and possibly they can, as they manifest thereby a great zeal of
God's glory, in preferring it before their own ease, so great shall
that reward be, which their Master will give them.
§. 199. Of Ministers Forbearing to Preach, Being Inhibited.
Quest. What if Ministers be inhibited by Magistrates to preach:
may they notwithstanding that inhibition preach?
Ans. Difference must be made betwixt times of persecution
(when infidel or idolatrous, or any such Magistrates as are open
enemies to Christ bear rule, who seek utterly to suppress the
truth of the Gospel, and root out the professors thereof) and
times of peace (when Christian Magistrates, who defend the
Gospel, & seek the progress thereof, govern the Church) The
inhibition of infidels, and idolaters made simply against
preaching of the Gospel, because they would have it utterly
suppressed, is in this case no sufficient inhibition to bind the
conscience: it is directly and apparently contrary to God's word.
But when Christian Magistrates inhibit Ministers to preach, it is
because they think them unfit and unmeet, either for some
notorious crimes, or for some erroneous opinions, to exercise
their ministerial functions. In these cases, such as are so
inhibited, so far forth as they are inhibited, ought not to preach.
Neither are particular and private men to judge of the cause of
the inhibition, whether it be just or unjust: but as they who are
appointed by the present government to ordain Ministers, are to
judge of their fitness thereunto, so likewise of their unfitness.
Again, difference must be made betwixt the kinds of Ministers
which are inhibited to preach. Some were ordained immediately
by Christ Jesus, & particularly commanded by him to preach: all
the world could not silence such: though they were inhibited, yet
ought they not to be silent, if at least they were not forcibly
restrained. Wherefore, we read that the Apostles
notwithstanding they were commanded by the Priests and
Rulers of the Jews to preach no more, yet continued to preach:
the like may be said of the Prophets, who were extraordinarily
appointed by God. Others are ordained by the hands of men,
even of the Governors of the Church. Now as they have power to
ordain Ministers, when they judge them fit for that place, so they
have power to deprive Ministers, when they judge them unfit for
that place, and therefore obedience must be yielded to their
inhibition.
§. 200. Of Ministers Needless Forbearing to Preach.
But to return to the point, Persecution is no sufficient cause to
make a Minister cease preaching; rather than not preach, he
ought, as Paul did, preach in a chain, if he may have such liberty
as Paul had.
How will they answer it unto their Master, who upon mere
surmises and needless fears abstain from preaching: not much
unlike to a slothful man, that being to go about his business,
saith, A Lion is without, I shall be slain in the street? Such ought
to be a Minister's forwardness in performing his ambassage, that
he do his uttermost endeavour, till he be directly and necessarily
hindered.
[Use 2] Heavy is that reckoning which they must make, who
have all the liberty, favour and encouragement that they can
desire, and yet preach not.
§. 201. Of Praying for Ministers Restrained.
5 For the last point, the reason why the Apostle here mentions
his chain, is the rather to stir them up to help him with their
prayers, that he might both be assisted by God, in doing what he
did, and also, if it pleased the Lord, have greater liberty to do
more good. The word in the former verse, and in this verse also
translated bold speaking, signifies also liberty to speak.
From the force of this reason, I observe,
The more Ministers are restrained, the rather ought prayer to be
made for them.
It should seem that the Apostle, when he wrote to the Hebrews,
was somehow or other hindered, so as he could not then come to
them, whereupon having desired them to pray for him, again he
desires them somewhat the more earnestly to do so, that he
might be restored to them more quickly: but most clear is this by
the practice of the Church, when Saint Peter was clapped up
close into prison, earnest prayer was made of the Church unto
God for him.
Prayer is the best means that can be used in this case: the most
powerful with God, the least offensive to men. Note the issue of
the Church's prayer for Peter.
There is also the greatest need of the best means in this case,
and that in regard to the loss which the Church sustains by the
restraint of faithful Ministers.
[Use] The use which we are to make of this point, is, that we put
it in daily practice.
§. 202. Of the Need of Boldness.
The Apostle, having used those two forcible reasons to move
them to pray for him, returns again to the matter and repeats
the thing which he would have them pray for in his behalf,
namely, that he may speak boldly, which he amplifies by the
manner, as he ought to speak.
The word which the Apostle uses in this latter place somewhat
differs from the former; that is a Noun, this a Verb; yet in effect,
they imply one and the same thing. This repetition of this point
shows that
Boldness and freedom of speech are very needful for a Minister:
The Holy Ghost repeats not things in vain; wherefore that which
has been delivered concerning this point is the rather to be
regarded. That which the Scripture again and again urges, we
must not lightly pass over, but give the more diligent heed
thereunto.
§. 203. Of Paul's Jealousy over Himself.
In that upon the mention of his chain Saint Paul renews his
desire of this point, namely, that he may speak boldly, as if he
had thus said; Because I am chained, I do the rather desire
boldness of speech: I note four commendable virtues in him.
1. An holy jealousy which he had of his own weakness.
2. An earnest desire of well performing his function.
3. An invincible resolution to hold out to the end.
4. A strong affiance in the power of God.
1. For the first, he was not ignorant that an iron chain, a
keeper continually by one, restraint of liberty, and fear of
greater danger, were grievous to the flesh ( For no
chastening for the present seemeth to be joyous, but
grievous ) that they might be means to daunt the freest
spirit and to make the most courageous fearful, that he
himself was flesh and blood, that there needed more than
flesh, even God's Spirit, to uphold a man, to make him bold
to perform his duty in a chain: wherefore though yet he
were not daunted, yet he desired God's help in regard to his
present affliction to support his spirit and keep him from
fainting.
§. 204. Of Paul's Desire to Perform His Function Well.
2. For the second, such was his desire of courage and boldness
to perform his function as he ought, that being in a chain,
he desires rather still in his chain so to do, than to be freed
from his chain. For one would have thought that being
afflicted, he should most of all have desired the removal of
the affliction: but he preferred that before this: as is more
clear and evident by that which he said to the Elders of
Ephesus, when he took his farewell of them; I count not my
life dear unto myself, so that I may finish my course with
joy, and the ministry which I have received of the Lord
Jesus, to testify the Gospel of the grace of God.
§. 205. Of Paul's Constant Resolution.
3. For the third, though he had suffered much, yet as yet he
had not resisted unto blood: though his liberty was
restrained, yet his blood and life were preserved; therefore
he still continues to fight the Lord's battle and to maintain
his quarrel: In a chain he preached, and still desires boldly
to preach, yea, though it were in a chain. Does he not herein
manifest a brave spirit, an undaunted mind, an invincible
courage?
§. 206. Of Paul's Steadfast Faith.
4. For the fourth, assuredly he believed that God was able to
give him courage and boldness, notwithstanding his chain,
and despite the fury and rage of all his enemies, or else he
would not have desired boldness, now that he was in the
power of his adversaries: but well he knew that they who
chained him, were chained by his Master Christ Jesus, who
led captivity captive: so as they could no further restrain
him than his Master permitted them; and he was not
ignorant (for he himself said it) that though he himself
suffered unto bonds, yet the Word of God was not bound:
they chained his body, but they could not chain God's Word.
§. 207. Of the Excellency of the Four Forenamed Virtues.
Behold here a rare example: rare for the excellency, and rare for
the scarcity of it. Admirable virtues were these, worthy our
imitation.
1. They who maintain in them such a holy jealousy, fearing
lest through the weakness of the flesh they may be daunted
with affliction, will be the more watchful over themselves,
more earnest with the Lord in prayer to assist and uphold
them, and more desirous of the help of others' prayers, as
Saint Paul here was: such have been found to stand out to
the last cast steadfastly when proud crackers have been
quailed.
2. To desire while a man is under the cross, rather to preach
boldly, than to have the cross removed, argues a great zeal
of God's glory and a true desire for the progress of the
Gospel and edification of the Church: for thus he prefers
these before his own ease, liberty, yea, and life too.
3. Constancy is that which sets the crown upon a man's head.
They who, after they have endured some trials, shrink in
their heads and give over the fight before their life be ended,
lose the glory of their former valour.
4. But to be persuaded that God is able to enable his servants
in all distresses and difficulties to do that work whereunto
he sends them, notwithstanding their own weakness and
their adversaries' power, will make men not fear what can
be done against them, but still hold on unto the end.
§. 208. How Most Men's Disposition is Contrary to Paul's.
Thus we see what rare and excellent virtues these are. But alas,
they are too rare and scarce among men: as is evident from their
contrary disposition: For
1. Many, after they have endured some small trials, grow so
insolent thereupon, that they think they can never be
moved, and so forget God, and care not to seek help and
assurance from him.
2. If they call upon him, it is rather for deliverance from that
present cross, in regard to their own ease, than for any
ability to honour God or do good unto his Church: when
men are afflicted in any way, they account deliverance from
it a great happiness, and therefore above all desire it: "Oh
that I were at liberty," says the prisoner: "Oh that I were in
my country," says the captive: "Oh that I had health," says
the sick man: and "I wealth," says the poor man.
3. So far are they from resisting unto blood and enduring till
death, that as soon as persecution arises for the Gospel,
they are immediately so offended and frightened that they
forsake their profession.
4. They dread their adversaries' power and doubt God's
almighty power and good providence so much that they
think it in vain to call upon God.
The want of the forenamed graces in most men makes them all
the more admirable in those who have them; and it ought to
move us to seek them more carefully.
§. 209. Of the Necessity of Preaching Boldly.
The last clause is this, "as I ought to speak," which some take to
be set down by the Apostle as a further motive to stir them up to
pray for utterance and boldness of speech in this behalf, because
it was his bounden duty, necessity was laid upon him, he ought
so to speak: whence may be observed that,
It is not a matter arbitrary for a Minister to preach the Gospel,
and that boldly, but a necessary thing. "Necessity is laid upon
me," says the Apostle, "and woe unto me if I preach not the
Gospel." As much may be said of all Ministers: Their offices
require as much, the charge is committed unto them. They who
do it not, omit their bounden duty: wherefore every slight
occasion should not be a hindrance to them.
§. 210. Of Preaching after a Right Manner.
But I take this clause rather to declare the manner of preaching
than a motive to preach: and to have reference both to his
function, and also to his condition: that he may so speak as
becometh an Ambassador, and so also as becometh one who was
in bonds. Hence first note that,
It is not sufficient for a Minister to preach unless it be done after
a right manner: What is required unto the manner of preaching
I shown before: the point in general is again urged by this
Apostle, Col. 4. 4. And by Saint Peter saying, "If any speak, let
him speak as the oracles of God." Thus in other functions does
the Apostle require a right manner of performing them, Rom.
12. 8.
The same Lord who requires the duty itself has prescribed the
right manner of performing it, so our obedience and faithfulness
are declared by the one as well as by the other.
In the duties which we perform, let us carefully observe how
they ought to be performed, if at least in the performance of
them we desire to be accepted. Little is this regarded by many:
for to insist on the point in hand, how loosely, how coldly, how
crudely do many preach the Word? as if it were enough only to
preach. Again, others fall into another extreme: they preach the
Word too cursorily, too conceitedly, too vainly, with too great
affectation and ostentation. Little does God regard such pains:
little comfort can Ministers reap thereby.
§. 211. Of a Minister's Carrying Himself According to His Present
Estate.
Again, the Apostle implies that,
A Minister in bonds must have respect to his present condition,
accordingly to carry himself: as he may not by his timorousness
betray God's truth: so neither by his indiscrete and over-great
boldness endanger the same. This Christ implies under that
general precept, "Be wise as serpents, and innocent as doves."
Dove-like innocence will keep us from all fraudulent dealing, so
we shall not deceive our Master and abuse that trust which he
puts in us. Serpent-like wisdom will make us prevent many
mischiefs, which otherwise through rashness we might fall into.
Such wisdom used the Counsel at Jerusalem, when they did
forbear to be too violent against all the rites of Moses' Law,
because of the multitude of Jews who believed, and permitted
abstinence from blood and from that which was strangled: yea it
may be probably collected that Saint Paul while he continued, by
the space of two years disputing in the school of Tyrannus which
was at Ephesus, preached not particularly against Diana, though
in general he persuaded the people that "They are no gods which
are made with hands," and also persuaded the things which
concern the kingdom of God. For certainly there would have
been many tumults raised against him, and the Church (as
through the malice of Demetrius a silversmith there was
afterwards) if by name he had inveighed against Diana.
That thus we may, when we are in our enemies' power, speak as
we ought to speak, we are to pray for the spirit of wisdom, that
we may discern things that differ, and that we may rightly judge
of all circumstances (such as Time, Place, and Persons, with the
like) and accordingly behave ourselves. That promise which
Christ made to his Disciples (saying "When they deliver you up,
it shall be given you in that hour what ye shall speak: for it is not
ye that speak, but the Spirit of your Father which speaketh in
you") and that which more generally he made to all that call
upon him aright (namely, that God will give the Holy Ghost to
them which desire him) These and such like promises may
assure God's faithful Ambassadors that the Lord their Master
will give them understanding how to deliver their message, if at
least they seek to understand according to sobriety, and be not
too preposterous, following the apprehension of their own
conceit, rather than the direction of God's word. O Lord grant
unto thy servants that with all boldness they may speak thy
Word, that so thy name may be the more glorified, and thy
Church edified. Amen.
An Analysis or Resolution of a Declaration Which Christ Made of the
Sin Against the Holy Ghost:
Recorded, Matthew 12:31-32 and Mark 3:28-29.
In the declaration, is noted:
1. The Preface, wherein is intimated:
1. The certainty of the point ("Verily").
2. The authority of him that delivered it ("I say unto
you").
2. The Point itself, wherein is noted:
1. God's Mercy:
1. Declared by forgiving sin.
2. Amplified by:
The sins forgiven.
Set forth by the extent of them:
All sins wherewith soever.
The Kinds of them noted:
Generally: All matter of sins.
Particularly: Blasphemy.
3. The Persons:
1. By whom sin is committed, Men: Sons of me.
Amplified by their generality
("whosoever").
2. Against whom sin is committed, The Son of
Men.
2. God's Justice:
1. Declared by affording no pardon to the sin against
the Holy Ghost.
2. Amplified by setting forth:
1. The nature of the sin, and that by:
The quality of it, in speaking against:
Blaspheming.
The object against which it is directed,
The Holy Ghost.
2. The issue of it noted:
1. Negatively, and that:
Simply by an indefinite particle,
"NOT."
Comparatively, by a distinction of
times: Nor in this world, nor in the
world to come.
2. Affirmatively, in these words: Is in danger
of eternal damnation.
A Treatise of the Sin Against the Holy
Ghost.
§. 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