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 preeminence 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.
[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.
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,
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.
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 allsufficiency 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