A37049:641
A37049:641
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1. Bla •phemy against the Father is that which striketh either against the God-head simply, or any of the Attributes which are due to God, and so its against all the persons in common; or against the Trinity of persons when it is denied, and so that relation of •ather in the God-head is Blasphemed.
1. Bla •phemy against the Father is that which striketh either against the God-head simply, or any of the Attributes which are due to God, and so its against all the persons in common; or against the Trinity of persons when it is denyed, and so that relation of •ather in the God-head is Blasphemed.
2. Blasphemy against the Son, is when either his God-head in the Eternity of it is denied, as it was by the Photinians and Aria •s; or when the distinction of his Natures in their respective true properties retained by each nature is denied; or when he is denied in his Offices, as if he did not satisfy divine Ju ••ice for the sins of the Elect as a Priest, which is done by the Soct ••a •s; or, as if he had not a Kingdom or Authority; or when other Mediators, or other satisfactions to Justice are set up and put in his room; or when another Head and Husband to the Church, Prince, or Pope; or another Word than what is written are made and obtruded upon her, and the like, whereof there are many in Popery, in which respect Antichrist is said to have many names of Blasphemy, Rev. 13.
2. Blasphemy against the Son, is when either his God-head in the Eternity of it is denyed, as it was by the Photinians and Aria •s; or when the distinction of his Natures in their respective true properties retained by each nature is denyed; or when he is denyed in his Offices, as if he did not satisfie divine Ju ••ice for the sinnes of the Elect as a Priest, which is done by the Soct ••a •s; or, as if he had not a Kingdom or Authority; or when other Mediators, or other satisfactions to Justice are set up and put in his room; or when another Head and Husband to the Church, Prince, or Pope; or another Word than what is written are made and obtruded upon her, and the like, whereof there are many in Popery, in which respect Antichrist is said to have many names of Blasphemy, Rev. 13.
3. Blasphemy against the Spirit may be considered, either as it is against the third Person of the God-head, and so it is against the Trinity; and was that error peculiar to Macedonius, or the [Greek or Hebrew] or pugnantes contra Spiritum; that is, fighters against the Spirit; or it may be considered as it looketh especially to the operation or work of that Spirit in a mans self, and so it is that peculiar Blasphemy spoken of, Math. 12.32. Which when all other Blasphemies are declared to be pardonable, is said never to be pardoned. This is the highest degree of Blasphemy, which may be so, 1. In that it is not at any time fallen into by a Believer or an Elect. 2. That it is not often fallen into, even by others that are Reprobates. 3. That it is hardly known to the person himself that is guilty of it, but much less to others. 4. That it is never rep •n •ed of, and (we think) doth never affect, because it is never pardoned; all other sins are pardonable, and many are actually pardoned.
3. Blasphemy against the Spirit may be considered, either as it is against the third Person of the God-head, and so it is against the Trinity; and was that errour peculiar to Macedonius, or the 〈non-Latin alphabet〉 or pugnantes contra Spiritum; that is, fighters against the Spirit; or it may be considered as it looketh especially to the operation or work of that Spirit in a mans self, and so it is that peculiar Blasphemy spoken of, Math. 12.32. Which when all other Blasphemies are declared to be pardonable, is said never to be pardoned. This is the highest degree of Blasphemy, which may be so, 1. In that it is not at any time fallen into by a Believer or an Elect. 2. That it is not often fallen into, even by others that are Reprobates. 3. That it is hardly known to the person himself that is guilty of it, but much less to others. 4. That it is never rep n ed of, and (we think) doth never affect, because it is never pardoned; all other sinnes are pardonable, and many are actually pardoned.
1. This sin then is not every sin, though all sins g sieve the Spirit, Ephes. 4.27. Nor 2. is it any sin of Infirmity, or of Ignorance, even such as Paul's was: Nor 3. Is it any sin (even though against knowledge) committed against the second table of the Law, such as David fell into, and may be pardoned: Nor 4. Is it every sin that is against Christ and clear light, for Peter denied him, but it was of infirmity, Math. 26.70.
1. This sin then is not every sin, though all sins g •ieve the Spirit, Ephes. 4.27. Nor 2. is it any sin of Infirmity, or of Ignorance, even such as Paul's was: Nor 3. Is it any sin (even though against knowledg) committed against the second table of the Law, such as David fell into, and may be pardoned: Nor 4. Is it every sin that is against Christ and clear light, for Peter denyed him, but it was of infirmity, Math. 26.70.
But this sin is 1. in the main of the Gospel •, and as to its saving work. 2. It is not only against light, but against the Spirit's ⟨p. 158⟩present testifying of it, or bearing witness to it, and after fore-going convictions yielded unto in some measure, and sticking or lying on as weighty, and making the Conscience to challenge, as may be gathered from Heb. 6. 3. It is not in one particular sin or act, but in a total and resolute opposing of the Truth, whereof men are convinced, seeking to bear it down in others, and to extirpate it out of the world, as the Pharisees did, Matth. 12. who not only rejected Christ as to themselves, but opposed him in all others, and sought utterly to undo the Truth; This is the Heir, come let us kill him, say they. 4. This opposition flows from malice against the truth, hatred of it, and from accounting it a thing unworthy to be in the world; not out of fear or infirmity, or from mistake, but out of envy and despite at it for it self: On this account the Lord objecteth it to the Pharisees, Joh. 15.24. But now they have both seen and hated me, and my Father, and Math. 21. 5. It is universal against every thing of the Spirit, and obstinately constant, without any relenting, grief, or fear, except only lest it attain not its end: the fear of that tormenteth it; but its malice and hatred groweth, as it is marred or obstructed, being deliberately begun and prosecuted. 6. It has in it a special contempt of, and disdain at those special means and works of the spirit, whereby a sinner is reclaimed, as Convictions, Repentance, renewing again to it, &c. Thus Heb. 10.10. It doth despite to the Spirit, and to Jesus Christ, as to any application; it contemptuously rejecteth him and his satisfaction, and any glance of the Spirit that beareth that in; simple contempt, through ignorance and infirmity, is against the Son, but this which is thus qualified, is against the Spirit, and is never to be pardoned; the first is against the object Christ, but the second is against him who is, or him as born-in on sinners by the Spirit, and as contemned by them after their being under these convictions, and acknowledging of them; this irremissibleness, is not simply that the sin shall not be pardoned, for so many sins are to the Reprobates;
nor yet simply, because it endeth in final impenitency (though that be with it too) since many sins are followed by that also: but we conceive it to be in these,
nor yet simply, because it endeth in finall impenitency (though that be with it too) since many sins are followed by that also: but we conceive it to be in these,
1. That seeing this sin (which can be said of no other sin) doth wilfully, and out of despite, reject Christ, there can be ⟨p. 159⟩no other Sacrifice gotten to expiate it, Heb. 10.26. There remaineth no more Sacrifice for it, and though the person after the first Commission of it may be kept a while in the land of the living, yet the nature of that sin being to grow in malice, and to reject that remedy there being no other, and this being still wilfully and maliciously rejected, availeth them not; so their sin is never pardoned.
1. That seeing this sin (which can be said of no other sin) doth wilfully, and out of despight, reject Christ, there can be ⟨p. 159⟩no other Sacrifice gotten to expiate it, Heb. 10.26. There remaineth no more Sacrifice for it, and though the person after the first Commission of it may be keeped a while in the land of the living, yet the nature of that sin being to grow in malice, and to reject that remedy there being no other, and this being still wilfully and maliciously rejected, availeth them not; so their sin is never pardoned.
2. That the person guilty of this sin cannot be renewed by Repentance, the heart of him suppressing that work maliciously; this impossibility is not from the inefficacy of Grace, but from the order which God hath laid down in the working of Repentance, and in the pardoning of the Penitent; so that as he will pardon none but Repenting Believers, so he will work Repentance in none but in those who yield, through Grace, to his Spirit's Work.
2. That the person guilty of this sin cannot be renued by Repentance, the heart of him suppressing that work maliciously; this impossibility is not from the inefficacy of Grace, but from the order which God hath laid down in the working of Repentance, and in the pardoning of the Penitent; so that as he will pardon none but Repenting Believers, so he will work Repentance in none but in those who yield, through Grace, to his Spirit's Work.
3. That God in Justice hath sentenced that sin with impenitency, and unpardonableness, making that one sin thus Capital and unpardonable; thereby to scare the more from thwarting with his Spirit, he has denied ever to give them that are guilty of it, Repentance, and hath said, that he will plague them with spiritual impenitency unto the end.
3. That God in Justice hath sentenced that sin with impenitency, and unpardonableness, making that one sin thus Capital and unpardonable; thereby to scare the more from thwarting with his Spirit, he has denyed ever to give them that are guilty of it, Repentance, and hath said, that he will plague them with spiritual impenitency unto the end.
Fifthly, Blasphemy may be considered as it is, 1. Doctrinal, or maintained by some men in their Tenets, such were those of the old Heretics, such are those of the Pelagians, Papists, and Arminians, as to the nature of Providence, and the work of Grace upon hearts, or 2. As it is in expressions indeliberately brought forth, or 3. In oaths, as when men swear by the Wounds, Blood, Soul, &c. of our blessed Lord, which as they are horrible to hear, so is it reproachful to his Majesty, that these should be so abused, or 4. In Deeds, Writing, Painting, Acting, Representing any thing Derogatory to him, which are also charged with Blasphemy, in abusing Gods Name to such ends, 5. It may be in a high Degree, when men act such a Blasphemy, or consequently when they punish it not, when we do not rent our Clothes (as it were) at the hearing and seeing such things in Testimony of our sorrow and Detestation (which was the sin of the Princes, Jer. 30, 24, 25. who though they were somewhat displeased, yet they had not zeal vigorous against that wicked Deed of the King): when we have not suitable hatred ⟨p. 160⟩against such and such Blasphemous Doctrines Heb. 2.6. much more if we Extenuate them, Defend them, or Pl •ad for them, or 6. It may be either, as we are guilty of it by our own Deeds, or when me make our selves guilty of the Blasphemy of others, as having sinfully occasioned it to them, tempted them to it, and laid such and such a stumbling before them, as is said of David, 2 Sam. 12.14. and of the Jews, Rom. 2.24. That they caused others to Blaspheme the Name of God because of them; thus Christians, especially those who have a profession beyond ordinary, and particularly Wives and Servants, by their miscarriages become guilty of the Blasphemy of others, against Godliness, and such and such Duties of Religion; bec •use they give occasion to it, though that make it not a whit the less fault to them that Blaspheme; see that cast up to his People, Ezek. 36.20, 21
There are these things especially that make others Blaspheme, 1. Some gross out breaking as Davids Adultery, 2. Pride, Passion and Contention amongst godly men, when they walk as men, 1 Cor. 3. and 4. and Contentiously, 1. Cor. 6. 3. Covetousness and earthly-mindedness, 4. Manifest unsingleness, and self-designs, driven under a Cloak of Religion, which maketh them call all that are Religious, Cheats, 5. Sinful shunning, and shifting off Suffering, 6. Undutifulness of inferiors in the several Duties of their Relations to Superiors, as of Wives to Husbands, of Servants to Masters, of Subjects to Magistrates, 1 Pet. 2.15. Tit. 2.4, 5, 10. 7. Following of errors by Professors, 2 P •t. 2.2.
There are these things especially that make others Blaspheme, 1. Some gross out breaking as Davids Adultery, 2. Pride, Passion and Contention amongst godly men, when they walk as men, 1 Cor. 3. and 4. and Contentiously, 1. Cor. 6. 3. Covetousness and earthly-mindedness, 4. Manifest unsingleness, and self-designs, driven under a Cloak of Religion, which maketh them call all that are Religious, Cheats, 5. Sinful shunning, and shifting off Suffering, 6. Undutifulness of inferiours in the several Duties of their Relations to Superiours, as of Wives to Husbands, of Servants to Masters, of Subjects to Magistrates, 1 Pet. 2.15. Tit. 2.4, 5, 10. 7. Following of errours by Professors, 2 P •t. 2.2.
6. Blasphemy, may be considered either as it is, here in the way by men living, or as it is by them in the place of Torment; who keeping still, no doubt their former wicked Nature and Corruption, and not considering God as he is in himself, but as they feel him in the severity of his Justice punishing them, cannot have good thoughts of him, but will fret at his power and Justice, which they cannot get free of, though it is like, after ⟨p. 161⟩their sentence is past, this is to be considered, as a part of their cursed Estate, and doth increase meritoriously their judgment, as Blasphemy in the way did.
These ways of breaking this command spoken unto are more gross and extraordinary: we should now speak a word to such as are more common in our practice, and these are of two sorts.
These wayes of breaking this command spoken unto are more grosse and extraordinary: we should now speak a word to such as are more common in our practice, and these are of two sorts.
The 1. is more gross, when the name of God, or any thing bearing the Name of God as his Ordinances, Word, Sacraments, Prayer, &c. are profaned, out of Duty. This is done, 1. When these are mocked, or scorned, which is a high Degree of profaning his Name, 2. When the Scripture-phrases, expressions, or terms are baffled (to speak so) to our sinful scoffing, Jeibing, and Geiring of others, though we do not directly mock or geir at the Scripture it self. 3. When in ordinary discourse, and unnecessarily, Gods Name is used, though we intend not swearing, neither think that we do swear. 4. When ordinarily upon such and such occasions, the Lords Name is used in irreverent, and unwarrantable exclamations, as, O Lord, O God, what is this or that, &c! I hope in God, or trust in God to see such a thing, &c. And possibly sometimes in passion. 5. When it is used in way of by-word, or of certain irreverent prayers, when a person is troubled and grieved, and would express that passion at some thing that falleth out not desired, God help me, God save me, what is that? what mean ye? God forgive me, God bless me, for Gods blessing do such a thing: If God will, in Gods strength, and I trust in God, &c. I shall do such and such a thing: for Gods sake do this or that, &c. 6. When it is used in mere complements, God keep you, God be with you, God bless you, &c. which, with many, are too ordinary Complements. 7. When it is used lightly in way of asseveration and indirect swearing, God a bit, God have me, if it be so, &c. 8. When it is used in a senseless and superstitious custom, upon such and such particular occasions, as when men say, O, God be blessed, and God bless at sternutation or neezing (which Plinius reporteth to have been used by Heathens, and particularly by Tiberius, who was none of the most Religious men) God be here, God be in this house, when one entereth into a house; or when the Clock striketh.
The 1. is more grosse, when the name of God, or any thing bearing the Name of God as his Ordinances, Word, Sacraments, Prayer, &c. are prophaned, out of Duty. This is done, 1. When these are mocked, or scorned, which is a high Degree of prophaning his Name, 2. When the Scripture-phrases, expressions, or tearms are baffled (to speak so) to our sinful scoffing, Jeibing, and Geiring of others, though we do not directly mock or geir at the Scripture it self. 3. When in ordinary discourse, and unnecessarily, Gods Name is used, though we intend not swearing, neither think that we do swear. 4. When ordinarily upon such and such occasions, the Lords Name is used in irreverent, and unwarrantable exclamations, as, O Lord, O God, what is this or that, &c! I hope in God, or trust in God to see such a thing, &c. And possibly sometimes in passion. 5. When it is used in way of by-word, or of certain irreverent prayers, when a person is troubled and grieved, and would express that passion at some thing that falleth out not desired, God help me, God save me, what is that? what mean ye? God forgive me, God bless me, for Gods blessing do such a thing: If God will, in Gods strength, and I trust in God, &c. I shall do such and such a thing: for Gods sake do this or that, &c. 6. VVhen it is used in meer complements, God keep you, God be with you, God bless you, &c. which, with many, are too ordinary Complements. 7. VVhen it is used lightly in way of asseveration and indirect swearing, God a bit, God have me, if it be so, &c. 8. VVhen it is used in a senseless and superstitious custome, upon such and such particular occasions, as when men say, O, God be blessed, and God bless at sternutation or neesing (which Plinius reporteth to have been used by Heathens, and particularly by Tiberius, who was none of the most Religious men) God be here, God be in this house, when one entereth into a house; or when the Clock striketh.
The 2. way (which is less gross, but more ordinary) whereby we fail in reference to this Command, is in lawful and necessary duties of worship, by sinful and unprofitable discharging of these; whereby the Name of God is often taken in vain, and his holiness which he loveth profaned: this fault and failing is two ways fallen into,
The 2. way (which is less grosse, but more ordinary) whereby we fail in reference to this Command, is in lawful and necessary duties of worship, by sinful and unprofitable discharging of these; whereby the Name of God is often taken in vain, and his holiness which he loveth prophaned: this fault and failing is two wayes fallen into,
But this sin is 1. in the main of the Gospel •, and as to its saving work. 2. It is not only against light, but against the Spirit's ⟨p. 158⟩present testifying of it, or bearing witness to it, and after fore-going convictions yielded unto in some measure, and sticking or lying on as weighty, and making the Conscience to challenge, as may be gathered from Heb. 6. 3. It is not in one particular sin or act, but in a total and resolute opposing of the Truth, whereof men are convinced, seeking to bear it down in others, and to extirpate it out of the world, as the Pharises did, Matth. 12. who not only rejected Christ as to themselves, but opposed him in all others, and sought utterly to undoe the Truth; This is the Heir, come let us kill him, say they. 4. This opposition flows from malice against the truth, hatred of it, and from accounting it a thing unworthy to be in the world; not out of fear or infirmity, or from mistake, but out of envy and despight at it for it self: On this account the Lord objecteth it to the Pharises, Joh. 15.24. But now they have both seen and hated me, and my Father, and Math. 21. 5. It is universal against every thing of the Spirit, and obstinately constant, without any relenting, grief, or fear, except only lest it attain not its end: the fear of that tormenteth it; but its malice and hatred groweth, as it is marred or obstructed, being deliberately begun and prosecuted. 6. It has in it a special contempt of, and disdain at those special means and works of the spirit, whereby a sinner is reclaimed, as Convictions, Repentance, renewing again to it, &c. Thus Heb. 10.10. It doth despight to the Spirit, and to Jesus Christ, as to any application; it contemptously rejecteth him and his satisfaction, and any glance of the Spirit that beareth that in; simple contempt, through ignorance and infirmity, is against the Son, but this which is thus qualified, is against the Spirit, and is never to be pardoned; the first is against the object Christ, but the second is against him who is, or him as born-in on sinners by the Spirit, and as contemned by them after their being under these convictions, and acknowledging of them; this irremissibleness, is not simply that the sin shall not be pardoned, for so many sins are to the Reprobates;
Fiftly, Blasphemy may be considered as it is, 1. Doctrinal, or maintained by some men in their Tenents, such were those of the old Heriticks, such are those of the Pelagians, Papists, and Arminians, as to the nature of Providence, and the work of Grace upon hearts, or 2. As it is in expressions indeliberately brought forth, or 3. In oaths, as when men swear by the Wounds, Blood, Soul, &c. of our blessed Lord, which as they are horrible to hear, so is it reproachful to his Majesty, that these should be so abused, or 4. In Deeds, Writing, Painting, Acting, Representing any thing Derogatory to him, which are also charged with Blasphemy, in abusing Gods Name to such ends, 5. It may be in a high Degree, when men act such a Blasphemy, or consequently when they punish it not, when we do not rent our Cloaths (as it were) at the hearing and seeing such things in Testimony of our sorrow and Detestation (which was the sin of the Princes, Jer. 30, 24, 25. who though they were somewhat displeased, yet they had not zeal vigorous against that wicked Deed of the King): when we have not suitable hatred ⟨p. 160⟩against such and such Blasphemous Doctrines Heb. 2.6. much more if we Extenuate them, Defend them, or Pl •ad for them, or 6. It may be either, as we are guilty of it by our own Deeds, or when me make our selves guilty of the Blasphemy of others, as having sinfully occasioned it to them, tempted them to it, and laid such and such a stumbling before them, as is said of David, 2 Sam. 12.14. and of the Jews, Rom. 2.24. That they caused others to Blaspheme the Name of God because of them; thus Christians, especially those who have a profession beyond ordinary, and particularly Wives and Servants, by their miscarriages become guilty of the Blasphemy of others, against Godliness, and such and such Duties of Religion; bec •use they give occasion to it, though that make it not a whit the less fault to them that Blaspheme; see that casten up to his People, Ezek. 36.20, 21. O how tender should Professors be in this matter! left ungodly men get occasion to speak ill, who lye at the wait to catch all advantages to fortifie themselves in their natural prejudice at godliness, and draw their conclusions from miscarriages, not so much against the particular persons miscarrying, as against the why of God, and the whole Generation of the Godly.