The Marrow of Divinity, Religious treatise · Chapter 18
CHAP. XVIII. Questions, and Cases of Conscience about Blasphemy.
Quest. WHat is Blasphemy?
Answ. Blasphemy in the usual acceptation of the wo…d in Greek Authours signifies any evil speech, or calumniation (as Beza notes) but by a phrase peculiar to sacred Writers, the penmen of the Scriptures, it imports always an ungodly speech, which though it be uttered against men, yet it reacheth, and is carried to the contumely of God himself. So, Matth. 9.3. Rom. 14.16. Tit. ….2. and its either against men, or God. For,
1. Every reproachful word tending to the hurt, or disgrace of any other mans name, and credit is called blasphemy. So, Tit. 3.2. 1. Peter 4.4. Mark 3.2.
2. All such injurious, slanderous, or reproachful words as are uttered to the disgrace of God, Religion, Gods Word, Ordinances, Creatures, Works, Ministers, &c. are called Blasphemy: Against God, Rev. 13.6. His Name, Rom. 2.24. His Word, Tit. 2.5. Christ, Act. 26.11. Christians, Jam. 2.7. His Doctrine, 1 Tim. 6.1. Rom. 3.8. Christian liberty, Rom. 14.16. Teachers, 1 Cor. 4.13. Christians, for abstaining from evil, 1 Pet. 4.4. the Holy Ghost, or his work, Mat. 12.31.
Quest. What is blasphemy against … Holy Ghost?
Answ. It is a sin, not in deeds, and actions, but in reproachful words (Mark 3.30.) uttered, not out of fear, nor … infirmity, as … did; and sick, and frantick persons may do: but out of a malicious, and hateful heart, 1 Corinth. 16.22. Heb. 10.16, 36. Not by one that is ignorant of Christ, as Paul was when a blinde Pharisee: but by one enlight…d through the Holy Ghost with the knowledge of the Gospel, Heb. 6.4. Not of rashnesse, but of set purpose to despite the known Doctrine and Works of Christ, Heb. 10.29. being accompanied with a universal defection, or …lling away from the whole truth of God, Heb. 6.6. as also with a general… pollution, or filthiness of life, Mat. 12.45. 2 Pet, 2.20▪ and being irremissible, because such a… commit it cannot repent, Mat. 12.32. Heb. 6.6.
Quest. How many ways doth blasphemy break out?
Answ. The Schoolmen say three ways.
1. Cum attribuitur Deo, quod ei non convenit. When we affirm that of God which is umbeseeming his Majesty, and incompatible with his holy and Divine nature▪ As to make him a creature, or a liar, or cruel, unjust, unmerciful, sinful, or the cause of sin.
2. Cum a Deo removetur, quod ei convenit, when we deny that to God, which indeed belongs to him, as 2 Chron. 32.17.
3. Cum attribuitur ereaturae, quod Deo appropriatur. When we put that upon a creature which is proper to God: Thus when the Israelites had made a golden calf, and said, This is thy God, O Israel, &c. Its called blasphemy, Neh. 9.18. they commited great blasphemies. See O. Sedgwicks Part. Sermon.
Quest. What meanes may we use to prevent, and cure tentations to Blasphemy?
Answ. First, we must get assurance of Gods love to us, and then we shall love him, and love alwayes thinks, and speaks well of the party beloved: But if we once entertain thoughts that God hates us, and will curse us, then we will hate him, and be ready to curse him: and this is incident to us when under some great affliction, as we see in Jobs case: when God chastens us sore, and worse then commonly he doth others, and when we finde some circumstances for which we cannot finde a president in the world, then we begin to apprehend some unkinde dealing from God, and concludes that he hates us, and then we will be ready to hate him again, and begin to enter into some termes of blasphemy, to prevent and cure which, we must know, that no afflictions, be they never so great, unusual, or unhard of, are any certaine signes of Gods anger, much lesse of his hatred. Job was the first that was ever used as he was, and his foolish wife would thence conclude that God hated her, and her husband. Jonah had a crosse, the like whereof was never in the world before, yet was it no fruit of Gods hatred: Jacob had sore, and heavy afflictions, yet was it ever true, (Jacob have I loved) even when he afflicted him: and Esau had great outward prosperity, and yet that was as true▪ Esau have I hated: Be then convinced that God loves thee, and all the devils in hell, and all the lusts in Original sin cannot make thee blaspheme God.
Secondly, we must get our sins pardoned, repent of all our iniquities, and then the crosse can never wring from us words of blasphemy: It is not the greatnesse of the crosse, but the guilt of sin working with the sting of the crosse which makes men in tribulation to blasphem, Rev. 16.11.
Thirdly, suppose the worst: have we blasphemed? yet we must repent of our blasphemy, and hope in God to despair is to make us uncapable of mercy: To despair by reason of blasphemy is a worse sin then blasphemy it self: they are both against the goodnesse of God: but despaire is against his goodnesse, mercy, and truth. Indeed its an horrible crime to blaspheme God, and the worse, because its somewhat like that unpardonable sinne: Besides, other sinnes are against God in his greatnesse, government, &c. but this is against his goodness, and God as he is represented to us stands more upon his goodnesse then his greatnesse, and therefore blasphemy hath always been held amongst the greatest of sins, therefore we should the more be aware of it, and we may the better avoid it, because it's against that natural inbred principle of a Deity; so that nature it self is afraid of it.
Satan indeed is a great blasphemer, and labours by all means to bring us to it, but we must set the Word and Spirit of God against it, yea, and the Law of nature too; and if at any time we be overtaken with it, yet we must remember that its pardonable, 1 Tim. 1.13. I was (saith Paul) a blasphemer, &c. yea, which worse, he compelled many to blaspheme, yet (saith he) I obtained mercy, Mat. 12.31. Christ tells us that upon repentance it shall be forgiven. The Devil would perswade us that all blasphemy is the sinne against the Holy Ghost: but we must deny it, and our reason must be, because we are sorry for it, and were it to be done again, we would not do it for all the world: but he that sins against the Holy Ghost is not sorry for it, is not grieved for his offence: would have all others to commit the same sinne: Is desirous to have Hell as full as he can: wishes that wife, children, Parents, friends, neighbours, all might commit the sin against the holy Ghost as he hath done. See Capell on Tentations.
Quest. How doth the hainousness of this sin of Blasphemy appear?
Answ. First, Its one of the most horrid sins in the world: Some sins are more directly and immediately against mens own persons: as idlenes, prodigality, &c. Some are against other mens persons: as lying, slandering, &c. but the blasphemer fights directly against God: other sins strike at God, but this pierceth him, and strikes through his Name with execrations, &c. and therefore such were to be put to death, Lev. 24.10, 11. Isa. 36, 6. Hab. 3.14.
Secondly, Its an high contempt of God, a desperate flying into his face, a charging him with folly, cruelty, and tyranny, Job. 1. ult. It so provokes God that usually he cuts them off sooner then other sinners, as those that are ripe for destruction.
Thirdly, It argues the highest ingratitude in the world: for a man like a mad dogg to flie into the face of his master who keeps and feeds him: to use that heart and tongue which God made for his praise to the disgrace of his Creator: To load him with injuries, who daily loadeth us with mercies. To curse him who blesseth us, &c. they are said to crucifie Christ afresh, Heb. 6.6. Magis offendunt qui blasphemant Christum regnantem in coelis, quam qui crucifixerunt ambulantem in terris. Aug. they are worse then those that actually crucified him.
Fourthly, it exceedingly debaseth a man, and makes him viler then the vilest creature; for they in their kind praise God, and shew forth the wisdom, power, and goodness of their Creator: but the blasphemer dishonours him in all his attributes.
Fifthly, it is a most unprofitable sin: other sins have some seeming pleasure, and profit to allure, but what pleasure, or profit can it be to rage against the just, and great God.
Sixthly, such are guilty of the most pestilent scandal that can be: they grieve the godly, harden the wicked, offend the weak, who are quickly turned out of the way: they become an evil example to their families, who like soft wax are easily cast into any forme. Now woe be to them by whom scandals, especially blasphemous scandals come, Mat. 18.6, 7.
Seventhly, it's a sin which makes men most like the damned in hell. As the Saints in heaven being filled with joy, shall vocally sing the praises of their Redeemer: So the damned in hell, being filled with the wrath of God, shall vocally blaspheme him: and if the wicked in this world that do but taste of the cup of Gods wrath, yet blaspheme him for their torments, Rev. 16.9. how will they be filled with blasphemies, when they shall be filled with the wrath of God for ever.
Eighthly, as its the greatest sin, so it makes men liable to the greatest judgements of God, and to the severest punishments of the Magistrate. When a man shall directly and purposely speak reproachfully of God, denying him in his Attributes, or attributing that to him which is inconsistent with his nature, this is called direct and immediate blasphemy, and if it be acted, not out of infirmity of nature, the person not being distempered by sicknesse, melancholy, nor madnesse, but out of malice, deliberation, and obstinacy, the party should die without mercy, Lev. 24.13, 14, 15, 16. This was not a judicial Law belonging to the Jews onelyonly, but it being of the Law of Nature, is a universal Law for all Nations: Hence wicked …ezabel, that she might stone Naboth to death, proclaimes him a blasphemer, 1 Kings 21.11, 14. So John 19.7. and they stoned Stephen for this pretended cause, Act. 7.57. Nebuchad…ezzar by the light of Nature made a decree, that whosoever blasphemed the God of Heaven, &c. should be cut in pieces, and his house be made a dung-hill, Dan. 3.29. How much more should Christian Magistrates make severe Laws for the punishment of such notorious offenders, which if they neglect to do, as their light is greater, so their punishment shall be greater: They punish Thieves, and Murtherers with death: They punish Traitors that seek to destroy the lives of Princes, or that speak against their honour and dignity with death, and shall not he that speaks against the King of Kings die the death? And when men neglect their duty in this kinde, God takes the sword into his own hand: He cut off blasphemous Senacharib, and his Army for it, 2 King. 19.35. The Syrians blaspheming God, and calling him the God of the Mountaines, but not of the Valleys, many thousands of them lost their lives for it, 1 King. 20.29, 30. blasphemous Arius voided his bowels, and died miserable. See many more Examples of Gods judgments upon Blasphemers, and blasphemous Hereticks in my Mirror in those two Chapters.
Master Hall upon 2 Tim. 3.2.
Quest. How comes Satan to tempt Gods children to blasphemy?
Answ. When he cannot overcharge the conscience of the weak Christians, by ripping up, and aggravating those sins which he hath in truth committed, nor cause him desperately to desist from going forward in the course of sanctification, then he suggests into his minde horrible blasphemies against Gods Majesty, and continually turmoils him with most impious thoughts, that thereby he may distract his minde from holy meditations, and utterly discourage him in all Christian exercises.
Quest. Of how many sorts are these his hellish suggestions?
A…sw. Of two sorts. 1. Such as seeme to have some ground in corrupted reason, for the sugge…ting whereof he oft-times useth our sinful flesh as his wicked instrument: and these arise sometimes from our over-great prosperity whereby we are brought to forget, and neglect the Lord who hath been so bountiful unto us: sometimes from the grievousnesse of afflictions, whereby men are moved to murmur against God, and to repine at his judgements; sometimes from some offence unjustly taken from Gods Word, or works: As from the plainnesse of the Scriptures, the unequal dispensation of Gods benefits, and punishments whence arise these tentations: that there is no God, or if there be, yet no particular providence: that he hath not eyes to see all things, nor power to rule them: That he is not just in his judgements, but an accepter of persons: That his Word is not true, either in the promises or threatnings: That he makes little account of vertue to reward it, or of sin to punish it: neither yet hath provided either a Heaven for the godly, or a Hell for the wicked: that let men do what they can, yet in the end either all, or none shall be saved, &c.
Quest. How are we to resist these blasphemous suggestions?
Answ. First, we should▪ as soone as they are suggested, reject them as abominable, saying to our selves, God forbid that I should entertaine such a blasphemous thought of the most Mighty, Wise, Just, and gracious God: especially having no reason for it but the false suggestion of the Devil, who is a liar from the beginning, and by his lies seeks my destruction.
Secondly, then (if we cannot be th…s rid of it) let us flie unto the Lord by earnest prayer desiring him to enlighten our mindes by his Spirit, that we may clearle discerne his truth, and the falshood of Satan, and that he will encline our hearts to submit our judgements to his truth, and reject Satans damnable lies.
Thirdly, we must endeavour to enrich our mindes with such a measure of knowledge as may enable us to answer all Satans cavils; especially by studying the Scriptures, which are able to make us wise to salvation.
Fourthly, we must open our state to some able friend, who may teach us how to confute these tentations: and by all meanes we must take heed of that foolish bashfulnesse which makes men keep the Devils counsel to their destruction for fear of shaming themselves: whereas its no shame to be subject to these tentations which the dearest of Gods children are not freed from.
Quest. What is the other kinde of blasphemous tentations?
Answ. Such as are without all shew of reason, or appearance of truth, sencelesly absurd, and no lesse admirable for their sottishnesse, then for their hellish impiety; and these cannot without trembling be thought on: neither doth Satan use the help of the flesh herein as he doth in other tentations, it being no fit instrument for this employment, because these blasphemies are so horribly wicked that they are above the conceit of corrupt nature, but are the immediate product of hell, Satan casting them into the minde like wild-fire with great swiftnesse and violence. Or if the flesh be used herein, yet its not with delight, but with fear and horrour, seeing there is neither pleasure nor profit in them, but a fearful expectation of speedy vengeance if we swallow them with consent.
Quest. What is Satans chiefest scope in these tentations?
Answ. First, he hath no hope to prevaile with a Christian to approve of them, seeing he cannot draw a profane worldling thus far with all his power and skill: but his chiefest aime is hereby to work astonishment in them that they shall be utterly unfit to performe any holy exercise, or duty which they owe to God, hoping thereby so to enfeeble them, that afterwards he shall get an easie victory over them.
Secondly, he labours hereby to overthrow their faith, and to bring them to utter despaire of Gods merciemercy, putting them out of all hope that he will ever pardon such outragious sins, seeing they do so impiously blaspheme him to his face: and therefore lest they should multiply these horrible sinnes by their longer abode in this life, and so encrease the measure of their just condemnation, he tempts them to lay violent hands upon themselves, and to seek to mitigate their torments by hastening their death.
Thirdly, when by manifold experiences he hath learned that by these suggestions he little advanceth these cursed ends: yet such is his inveterate malice towards Gods poor Saints that he will not surcease to pursue them with these suggestions so long as God permits him, that he may at least turmoile, and vex those whom he hath no hope to overcome.
Quest. How may we comfort and strengthen our hearts against these wicked Blasphemies?
Answ. First, consider that they are not our own thoughts, but Satans suggestions, and therefore they shall not be charged upon us as our sinnes, but shall be set on Satans score and punished upon him.
Quest. How shall we know that they are Satans suggestions, and not our own thoughts?
Answ. Fir…, In that they are so outragiously wicked, that even nature, though corrupted, is not capable of them, unlesse by long custom of malicious sinning against God, it become plainly diabolical. How much losse then are they capable of them who have received some measure of grace, and in the uprightnesse of their hearts desire to fear, love, and serve the Lord.
Secondly, they may be discerned to be from Satan by the manner of their injection, which is not voluntary and upon choice; but sudden, as a flash of lightning, with such unavoidable violence that they cannot be prevented, and that continually, one following in the neck of another.
Thirdly, whereas a mans own thoughts being natural, work no extraordinary perturbation in the mind: on the contrary, these blasphemous suggestions strike the heart with such horrour and feare, that thereby the understanding is astonished, the heart quakes, the minde is distracted, the joynts tremble, &c.
Secondly, consider that these kindes of tentations are common to afflicted Christians: yea, so ordinarily doth Satan fight with this weapon, that he durst therewith assault Christ himself, the unspotted Lamb of God in whom was no sinne.
Thirdly, consider that its no sinne to be tempted to these blasphemies, if they be resisted: as its no fault in a chaste person if a filthy harlot tempt him to uncleannesse so long as he yeelds not to it.
Quest. But how shall we know that we resist these blasphemies?
Answ. First, in our own outward man we resist them, when we do not actually yeeld by words, or deeds, so as that our yeelding is subject to our senses.
Secondly, inwardly we resist them, when we neither approve them in our judgments, nor embrace them with our wills, nor incline to them in our affections with liking and delight.
Fourthly, consider that these blasphemous susigestions, are not evil to them who resist them: or if evil, yet only our crosses, and evil of punishment, not evil of sin, which the Lord of his infinite goodnesse turns to the good of his children.
Object. Yet I fear that I have so much revolved these blasphemous tentations in my mind, and have been so negligent, and slow in rejecting them, that I doubt much I have yeelded some liking to them?
Answ. First, there is nothing more common then for an afflicted conscience to accuse when it's innocent, and to lay a heavy burden upon it self where the Lord gives a discharge.
Secondly, but suppose it be true, yet there is no cause of despair; and that
1. Because this sin being committed through infirmity is pardonable, and therefore if thou repent and bewaile it, hate and abhor it, strive and endeavour to mortifie it, God (according to his gracious promise) will freely remit it.
2. It's not committed by the Christian man, if we speak properly, but by the flesh, and unregenerate part, and therefore it shall never be imputed to the spiritual man, who resists it all he may: but to the flesh, which alone shall b…ar the punishment, God using to that end not only the hammer of his Word, but also temporary crosses and afflictions.
3. God measures not our sinnes according to the nature, and matter of the sins themselves, but rather according to the affection of the sinner, which gives the form and being thereunto: in regard whereof the greatest sin being entertained by the concupiscence only, and there crushed and choaked, is esteemed by God a far lesse sin, then the least degree of wickednesse which is willingly committed, nourished, or defended.
Quest. By what means may we be freed from these hellish blasphemies?
Answ. First, we must have recourse to God by fervent prayer, entreating him to rebuke Satan, and to restrain his malice, either that he may not cast his hellish wild-fire of blasphemous thoughts into our minds, or at least that he will quench them at their first entrance that they may not enflame our concupiscence with the least liking of them.
Secondly, when Satan terrifies us by laying these blasphemies to our charge, we are to appeal to the Lord the searcher of our hearts, as the supream Judge, and having the testimony of our consciences to bear witnesse with us, we are to protest our innocency: and so to disavow these wicked suggestions, and to protest such hatred of them, that we would rather die a thousand deaths then yeeld the least assent to them.
Thirdly, we are not to make such account of these suggestions as that therby our understandings should be dulled, our minds distracted, our senses astonished, and our hearts discouraged, so as to be made unfit for the service of God and the duties of charity to our brethren, and the duties of our particular callings.
Object. This indeed were a good course for such as have quiet minds: but I am so distracted in every holy duty, with these blasphemous suggestions, that I cannot perform them with und…rstanding, so that they become unprofitable to me, and (I fear) they are turned into sin?
Answ. Though thou canst not perform these duties as thou wouldst, yet do them as well as thou canst; yea the more thou art troubled in them, be the more earnest in doing of them; for they are the best weapons to repell Satan, whereof if Satan can disarme thee he will be sure to prevaile. They are Gods Ordinances, and therefore though thou finde no present good by them, yet thou must do them in obedience to Gods command: And so in the end thou shalt finde that God accepts thy endeavours, and will pardon thy infirmities, and give such a blessing to them by his Spirit, that they shall bring joy and comfort to thy heart.
Fourthly, we must not revolve these blasphemous suggestions in our minds, nor suffer them to reside in our thoughts, but forcibly withstand them when we find them first entring: or if they be entred before we be aware, we are presently to reject them, and entertain into our mindes some heavenly meditations, which will keep them from easie re-entrance.
Fifthly, we must have a special care to avoid idlenesse, and solitarinesse, and spend all our time either in holy exercises, or in the duties of our lawful callings: For idlenesse prepares us for tentations, and makes our hearts, like unmanured ground, fit to bring forth nothing but weeds: and solitarinesse brings in this case a heavy woe with it, Eccles. 4.10. giving Satan a great advantage against us: which made the Devil when he tempted Christ to make choice of the wildernesse, having by manifold experience found that such solitary places are fittest for his purpose.
Sixthly, if for all this we cannot be rid of them, we must not too earnestly strive against them, or be overmuch grieved with them; but seeing they are Satans sins, and not ours, if we abhor and strive against them, we must constantly go on in our course of godlinesse, and righteousnesse, and so let them passe as they come without being dismaied at them.
Mr. Downams Christian Warfare.