Hence doth this sin borrow its denomination against the Holy Ghost Now here I shall briefly open First How the Holy Ghost is taken Secondly What the Conviction by the Holy Ghost is 1. The Holy Ghost is sometime taken First Essentially How the Holy Ghost is taken for that one infinite indivisible independent Deity Secondly Personally as the third person in Trinity proceeding from the Father and the Son Thirdly Virtually In respect of Energy or operation and this Origen calls Proprietatem Loc. cit gratiae Aquinas bonum spirito appropriatum for though external operations be common to the Trinity yet the immediate manner of working is more common to one person then another as the work of Creation to the Father Redemption to the Son Illumination and Sanctification to the Holy Ghost Thus is the holy Ghost here considered in his proper operation viz. Conviction Secondly The operation or conviction of this person by the Holy Ghost consists in these particulars What this conviction is Objective Patifactio First The clear Revelation of Jesus Christ in the Gospel both in respect of Truth and Goodness of Truth that he is the true and only Son of God of Goodness that he is the Redeemer of the world and assured Saviour to Believers Secondly There is by the Holy Ghost wrought in them an Apprehension of all this by a supernatural illumination as in Heb. 6. 4. They were once inlightned not naturali lumine for by that of conscience every one is inlightned but lumine supernaturali by that of the Spirit Thirdly Not a sleighter apprehension but a more determinate Conviction so that they cannot deny the truth the light whereof shines with such clear beams upon the understanding The testimony of the conscience determinately assents with the testimony of the Spirit that this Revealed Gospel is indeed the Gospel of Christ and of salvation You know who I am and whence I come saith Christ to the Pharisees yea themselves professed so much because ye say we see therefore your sins remain John 9. Fourthly Nay yet undeniable Conviction is not all there is also some kind of approbation of those truths which the Apostle calls A tasting of the heavenly gift and a tasting of the good word of God and of the powers of the world to come A man may have a little taste of Honey so that he can say I know it is sweet and of wine that he can say it is comfortable In like manner they who sin this sin against the Holy Ghost may feel his operation not only in an objective revelation not only in a subjective apprehension not only in an undeniable conviction but also in some degree of approbation There may drop some effects from the truth imprinted upon the affections that the Conscience may be perswaded and give testimonie assuredly that these are the very truths of Christ All which is very evident in some of the Pharisees who had Christ revealed to them who did know and were convinced in their own hearts who Christ was and what his Doctrine was yet did they with inward malice break out against him and his Doctrine and in words poured the basest contumelies and blasphemies upon him and in their pertinacious workings did constantly persecute him even to the most reproachfull death of the Cross and all this against the clearest Convictions of the Holy Ghost in their own Consciences Thus for the nature of the Sin Consider the Irremissibleness The irremissibleness of this sin of it It shall not be forgiven unto men The Arrians Eunomians Macedonians and other Hereticks said the Holy Ghost was a Creature and the Object Photinians denied to him a real substance i. e. a Personality Vide Aug. Ep 50. ad Bonifacium Comitem Vide Athan. Tom. 1. in Ep. ad Serapionem p. 344. of this very Argument as Erasmus interprets it yet many of these repented if we believe Saint Austin and obtained pardon The same Father fitly removes this scruple by distinguishing between erroneous opinions concerning the Holy Ghost and this unpardonable blasphemy against the Holy Ghost It is one thing to mis-apprehend the Essence or personal subsistence and hereupon to pronounce according to the dark misconceits of the holy Ghost It is another thing to blaspheme Christ and his Gospel after clear conviction by the Holy Ghost this is the sin which shall not be forgiven Hence it is that this sin is called 1 John 5. 16. A sin unto death And H. b. 6. 4 6. A sin that casts a man into an impossibility of renewing And Heb. 10. 26. All sacrifice for this sin is taken away Which places strongly refell Concord Evan li. 2. de poenit c. 16. the errors of Jansenius and Bellarmine and other Papists who interpret this of the difficulty and the raâ—ity only of this remission not of the impossibility Quest Why is it that this sin shall never be forgiven Answ 1. It is not because the Holy Ghost is greater Why is it pardonable then the Son for there is not Major and Minor where every one is equal in Nature and Dignity 2. Nor is it because this sin is so intensively great that exceeds the absolute power of God to forgive it or the infinite Merits of Christ Omnipotenti Medico nullus insanabilis occurrit languor Isidore But the Reasons given are these First Because it is Repugnant to the immutable Statute and Decree of the Divine Will It is Gods absolute pleasure It is Gods absolute pleasure not to pardon it who of himself sets the extent of his Mercy and the bounds of his Justice Though he will be pleased to allow a possibility of Mercy to other sinners yet as a King for some facts will not allow an Offender his book so God is pleased here to deny Mercy This Reason is true but because it is of common equity to some other sins therefore further satisfaction may be sought Secondly It directly resists and repudiats the matter of pardon and remission viz. The blood of Christ If a Contrariatur per â—e gratiae remissionis Alex Aleâ— Tom. 2. q. 155. m. 6. It rejects the pardon Patient could be healed only by one Medicine and he did wilfully reject that it is impossible he should recover not that the medicine is not of vertue but that he wilfully rejects this virtual Medicine so here there is no other name under heaven by which we can be saved but only the name of Jesus Christ no plaister but the blood of Christ which yet this sinner despitefully rejects c. Thirdly It contemptuously and with a wilfull obstinacy resists that spirit which should apply this pardon and Remission He willingly resists the spirit who should apply the pardon Pardon cannot be obtained unless the Spirit apply it but here the sinner fights against the Spirit of God and despites the Spirit of Grace and will not permit any operation any saving operation of the Spirit to fasten
on the soul all fitness and disposition for pardon is from the Spirit who is here rejected Fourthly The constant order of operation in the Trinity He sins against the order of Operation of the Trinity suggests unto us the reason of the irremissibleness of this sin which order is alwaies by descent and not by regression If a man sin against the Father the Son hath an operation for the sinner if a man sin against the Son the Spirit hath an operation for the sinner in working upon his conscience and offering of Christ but if a man sin against this Spirit whether should he go or who is to present pardon To the Father he cannot go withour the Spirit to the Son he cannot go without the Spirit but the Spirit is by him rejected and despitefully scorned He that sins against the Holy Ghost sins against the whole Trinity the Fathers love the Sons death and the Spirits operation I know that Hierome saith this sin shall not Epist ad Marcellum Epist ad Bonifacium be forgiven Propter blasphemiam Augustine propter perseverantissiman cordis duritiem and the Schols Propter defectum excusabilitatis indignitatem and others quod qui sic peccant traduntur in reprobum sensum thus Hilary Athanasius and some of our modern Writers Use I. THE Uses from the explication of this high sin shall serve us both for first Information And secondly Information Caution Thirdly Direction First That the greatest illuminations in the understanding The greatest illuminations are not able of themselves to save a man and determinate convictions in the Conscience are not able of themselvs to save a man A person may have a deep insight in the Misteries of Heaven an ample apprehension of supernatural truths a large acquaintance with the Rules of Grace and life a yielding in his conscience to the revealed testimonies of the spirit concerning Christ and his Doctrine yet be so far from the assurance and possession of glory that he may be reprobated to the lowest gulf of misery and damnation for the damned Devils are invested with most general extent of objective knowledge and these here who sin against the Holy Ghost do participate of divine illumination even to the measure of approbation in the conscience touching the truth yet you see that their condition is utterly incompatible with the just hopes or expectation of happiness it is not capable of remission and therefore eternally desperate of salvation all which must be so understood by you not that spiritual illumination is not necessary but that it is not alone sufficient to save The strongest abilities of knowledge may only serve to purchase us a more learned and full damnation Secondly That greatest knowledge may be in a subject The greatest knowledge may be in a subject void of Grace and an enemy to it both deprived of the inexistence of sanctifying grace and also filled with bitterest enmity and malice against the truth of Grace I justly question whether any persons uncapable of Glory are convinced with more supernatural light then these who sin against the Holy Ghost yet sure I am none are more enraged Lyons against the innocency and simplicity of Holiness and true Grace then these A person may put on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle 2 Tim. 3. 5. speaks and yet his heart be void of the inward power of Godliness A dead man may be clothed with beautifull Garments and a heart utterly void of the life and quicknings 1. Privation of Holiness may yet be adorned with the fair robes and endowments of knowledge Nay Do but consult with the Records of the spirit in the Scripture and the examples of persons and attempts in all Ecclesiastical History you shall not only find knowledge divided from grace but oft-times makeing strongest oppositions against it None with-stood 2. Opposition Christ more then the learned Scribes and Pharisees none withstood Paul more then the learned Athenians Whom have we in our age more eager against the Doctrine of faith then the subtile Jesuite and against the independency and immobility of grace then the Arminian Dull and blind apprehensions are not so serviceable Engines for the execution of Diabolical malice the most advantagious servant that ever Satan had was a learned head and a graceless heart Abstract knowledge will easily blow up pride and pride will easily fire our malice and contempt and these will suddenly break out into our tongues with derision and persecution of Grace Thirdly That our greater knowledge without sanctifying Great knowledge without grace adds to misery Grace adds to our greater ruine and judgement This illation is most conspicuous in the subjects of this sin whose Judgement becomes the more heinous and inevitable because of the greatness of their illumination and conviction I know the schools deliver unto us several circumstances whereby a sin common with another in identity of nature is yet by the access of them variously altered but amongst all the intensive perfections of sinfull guilt this addition of knowledge is one excessively aggravating If ye were blind saith Christ Iohn 9. 41. ye should have no sin comparatively for measure but now you say we see therefore your sin remaineth An ignorant Offendor may have some plea and excuse but a willfull sinner is without all Pretext None shall find greater stripes then he who knows and doth not or he who sees to do but will not As the most practical Christian shall rise to the highest seat and Throne of happiness in heaven so the most illuminated sinner shall sink into the deepest dungeon of misery in hell Use II. NOW I come to Caution you have heard what this sin Caution is and you have heard the sad condition of this sinner that he may for ever despair to see the face of God! I dare not fasten the compleat guilt of this sin on any who hears me this day Only remember that of the Apostle Heb. 3. 12. Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God Take heed of Yet because this sin is possibly incident unto us who take upon us the profession of the Gospel it shall not prove I trust an unseasonable endeavour if I describe unto you some few steps by which the soul gradually descends unto the bottom of this damned impiety First Regardless receiving of the Gospel of Christ which Regardless receiving of the Gospel of Christ is done three wayes 1. When the Judgement hath no reverent estimations of God in Christ and of the Promises made in the blood of Christ or of the necessary conditions of the Covenant of Grace to be performed by us Secondly When the heart either in hearing or reading is without life and affections so that the Gospel draws not our love and joy and delight or any adhesion of the mind Paul tells us 2 Thes 2. 12. of some to
meer Restraints In the fulness of duration hold in the nature no longer then the things remain by vertue of which the mind was restrained Let the fear of death expire put aside the edge of the Law be sure that shame shall not follow and the only restrained sinner breaks open school so that he goes to the sin But holdings back by renewed grace are cohibitions of the heart upon permanent grounds viz. the perpetual contrariety twixt God and sin twixt sin and his Will and Holiness and Goodness and Honour 7. They differ in this That the heart of a man only restrained In Restraints men grow worse when at liberty doth being at liberty like waters held up pour forth it self more violently and greedily as if it would pay use for foâ—bearnace it abounds in the sin and makes a more fully wicked recompence for the former restrictions But where the soul is kept back by renewing grace iâ— doth not multiply sin Not so in renewingâ— because of less practise now but is labouring a fuller diminution of sin because of too much practise heretofore 8. They differ thus An evil man is kept back as a prisoner Restraints are an evil mans force and cross a good mans desire and joy by force against his Will But a good man is kept back as a Petitioner it is his hearts desire O that my wayes were so directed that I might keep thy statutes order my steps in thy Word and let not any iniquity have dominion over me Keep back thy servant from presumptuous sins It is an evils man cross to be restrained and a good mans joy to be kept back from sin when sin puts forth it self the evil man is putting forth his hand to the sin but when sin puts forth it self the good man is putting forth his hand to heaven if he finds his heart yielding out he cries O keep back thy servant An evil man is kept back from sin as a friend from a friend as a lover from his lover with knit affections and projects of meeting but a good man is kept back from sin as a man from his deadly enemy whose presence he hates and with desires of his ruine and destruction It is the good mans misery that he hath yet an heart to be more tamed and mastered It is an evil mans vexation and discontent that still or at any time he is held in by cordor bridle And thus you see what David aims at in desiring to be kept back from presumptuous sins viz. not a meer suspension but a mortification not a not-acting only but a subduing of the inclination not for a time but for ever Nevertheless methinks there may he something more added for the opening of this point Keep back thy servant from presumptuons sins Take what I conceive briefly thus God keeps back his God keeps back his servants from sinne By preventing grace servants from sin 1. By preventing Grace which is by infusing such a nature which is like a Bias into the Boul drawing it aside another way so that holy nature which God confers on his servants doth secretly draw off the soul from the consent appetition and practise of sin propounded to the soul 2. By assisting Grace which is a further strength superadded By assisting grace to that first implanred nature of holiness like an hand upon a Child holding him in This Divines call a Co-operating Grace which is an excess of divine strength to that strength which God hath formerly imprinted in preventing grace which whether it be an inlargement of habitual grace in the natural measure of it as when health is made to rise to a greater degree of strength or whether it be an efficacious motion of Gods Spirit powerfully strengthning the inherent Grace to the acts of aversation and resistance of sin and temptation It is I confess an acute and disputable inquiry yet whether the one or whether the other the soul is by either more confirmed and established and upheld and kept from sin 3. By quickning Grace which is when God doth inliven By quickning grace our graces to manifest themselves in actual oppositions so that the soul shall not yield but keep off from entertaining the sin As when in the motions of sin he inflames the heart with an apprehension of his own love in Christ and then excites our love exceedingly unto himself again whereby the heart is made marvelously averse and to detest any closure with this sin by which so ample and gracious a love should be wronged and abused or as when in the temptations to sin he excites that affection of holy fear which works that filial and awful regard to a great God and a good Father that the soul is brought into Josephs temper how can I do this great evil and sinne against God 4. By directing grace which is when God confers that effectual By directing grace wisdome to the minde tendernesse to the conscience watchfulnesse to the heart that his servants become greatly solicitous of his honour scrupulously jealous of their own strength and justly regardful of the honour of their holy profession And therefore they decline all occasions of the sinne which may over-lay their own strength and dailies not with the temptations or with the first motions But as they are in fear of themselves so they are in defiance not only with apparent sins but also with the appearances of them and shun not only the sins but the inlets and preparations to the sinnes and verily he shall be much kept from the secrecy of sin as a King who is wise to keep off Parle with the Ambassadors of sin I mean occasions which do negotiate with the soul and prepare it to lose its own strength 5. By doing grace which is when God effectually enclines By doing grace the heart of his servants to the places and wayes of their refuge safeties and preservations from sin By enlarging the spirit of supplication which carries the soul to its strength prayer engageth God and this we finde that the praying Christian is more kept from sin then the disputing Christian for though sinne be stronger then reason yet God is stronger then sin by framing the heart to the reverent and affectionate use of his Ordinances A man many times comes to the word a combitant but is sent away a Conqueror comes hither as a pursued man by sin and Satan but here God gives him a safeguard a protection and sends him away armed with more holy resolutions courage and defiance by strengthning his graces by assuring his love and strength by making the sinne more vile and odious SECT III. Quest 3. NOW I proceed to the third question What causes or Why David prayes to be kept from presumptuous sins reasons there should be which might move David to put up this prayer Keep back thy servant from presumptuous sinnes Sol. Reasons thereof are many I will touch them though under a few
knowing how his actions were capital copies wrote in Text Letters And that the sinnings of great men are like the fallings of Cedars which bring downe with them to the ground many lower shrubs And that the sinnings of good men are easily snares whereby other men would encourage and deceive themselves 2. Such sinnings from him would be trophies to evil men His sins would be trophies to evil men There are three things which flash evil hearts One is the accomplishing of their own projects and lusts Another is the distresses of the Church Aha so would we have it A third is the great falls of good men now like the dog they will bark and insult over the wounded Lion A good mans sins which are his wound and Gods dishonour is their day of mirth and sport I observe that there are three mouths which the higher sinnings of good men do open The mouth of God O how his word thunders his displeasure against the soul of such an one who is come so neere unto him and yet hath adventured thus to sin against him doest thou thus requite the Lord. The mouth of conscience if we do well and keep uprightly with God then the mouth of conscience yeelds words of oyle and peace it exceedingly excuseth comforteth acquitteth upholdeth c. but if we wickedly transgress and exceed infirmities O then the mouth of conscience proves like the mouth of the sword it speaks with sharpnesse and woundings â—nd terrible amazement c. breaks the bones of David Psal 51. makes him roar Psal 32. The mouth of evil men Now their voice is set on high the trumpet is set to their mouth O what Ragings Raylings Girdings Scoffings Obloquies and Blasphemies are instantly heaped upon Religion and Profession yea these are they this is their holiness this their profession this their niceness this the hypocrisie of them all Now perhaps this also might move David to pray to be kept back from presumptuous sins though not the immediate yet the colateral reason viz. because he might not give occasion to the Adversary that God might not suffer by him nor Religion by him that he might not sad the hearts of the righteous nor weaken the Glory of holiness nor stretch the mouths of them who can bless themselves in a course of vileness and yet curse and accuse the godly for particular facts only In respect of God 4. In respect of God Here also might David frame strong and singular reasons to be kept back from presumptuous sins I know there is nothing in God which a good heart might not urge as a sufficient 2. Reasons argument against any sin but I will contract my thoughts and matter 1. What God had been to him might cause him to pray What God hath been to him against presumptuous sins For his temporal kindness that was exceeding great he raised him from the crook to the Scepter from the Shepherds tent to the Kings Throne and now after all this to answer so great goodness with great sinfulness this would be a high degree of odious unthankfulness His spiritual kindness that was more then the former he did set his love upon him and made him a person after his own heart gave unto him his good Spirit of grace and joy comforted his soul in many adversities compassed him about with favour as with a shield heard his prayers granted him the desires of his soul O then how should David do such great wickedness and sin against his God! God forbid that David should put forth an hand to such an high kind of sinning who had received from the hand of his God such high kinds of mercy and goodness Mercy should make the greatest distance twixt us and sin and cause the purer walking twixt us and God What he was to God 2. What he was to God Why David was his servant see the Text and presumptuous sinnings are high oppositions to our service of God David was his child his son and presumptuous sinnings are great at least incongruities to the way of filial obedience Should such a man as I flee said Nehemiah so here should such a man as David one to whom God was so near one who was so near to God should he break out into the ways of Rebellions into the acts of an enemy into the paths of hostility not only sin which may befall the best but sin presumptuously which befals the worst nor only to be surprised by temptation but also to dare one in a sin by a proud presumption What for a child to take arms against his Father for a holy David to sin with so high a hand against so good a God and so professed a Father no marvel that he fears and prayes and that earnestly Lord Keep back thy servant from presumptuous sins No other might be expected from men professing themselves haters of God and Lover of sin but for a friend for a servant for a child how can my God take such vile dishonors from me and who will honour him if his own should adventure and presume thus to dis-glory his name and wrong his and their relation SECT IV. NOW I shall descend to the usefull Applications of this Vse 1 point unto our selves there are four general uses which may flow from this prayer of David 1. Of Instruction 2. Of Examination 3. Of Exhortation 4. Direction 1. For Instruction It may instruct and inform us in divers particulars viz. Instruction 1. To see our own danger as the prayers of holy men for good things should learn us faith and hope so their prayers See our own danger against great sins should teach us fear and watchfulness There is a story of an heathen man who prayed to Jupiter to be saved from his enemies one who heard him so petitioning willed him to mend his suit and to desire Jupiter to save him from his friend for he trusted them more and therefore they might do him most hurt I would add one thing more to have mended that petition also He should have prayed to have been saved from himself for there is more danger in our selves then in all enemies or friends O Brethren we carry about with us vile natures and treacherous hearts Even those abominations which sometimes we could have trembled at unto them will our wicked selves deliver our selves if God keep us not back Natural corruptions will bid fair foâ— the foulest commissions and that the match is not finished and acted it is not because we want hearts but because God restrains and hinders My soul is even among Lyons said David In another case assuredly our soul dwels with such a nature as will not distinguish twixt small and great but is then most like it self when it is boyling in the vilest degrees of sinning The temptations cannot be so black and foul but our corrupt hearts would easily kindle by them and we should embrace them unless there were a God to stay and stop us
particular for this and that time as a true subject suppose one of Davids not understanding all thing aright not pawsing was drawn to the conspiracy on Absolons side so a Christian in whom sin hath not a proper dominion he may on a sudden be so ensnared by sin and temptation that he gives way unto it yet afterwards he returnes to himself and condemns his own act by sound repentance Therefore know that the assent which sets up sin in dominion it is double Twofold assent that sets up sin in dominion 1. Antecedent One is Antecedent and this assent is such a work of the minde wherein sin is not only not rejected and condemned but yeelded unto and approved what Abraham answered in another case to Isaac calling out my father he presently answered here am I my sonne so when sinfull corruption thrusts out the sinful inclination or motion the sinner presently answers here am I I am ready to do thy will I like it I allow it The other is Consequent this is an assent not only when a Consequent sin is to be committed but after it is committed and that too not whiles the heat of sinful deceit or temptation remaines and lies upon the soul but when that is gone off when matters grow quiet and sober and calme then a man he likes his fact he likes his course he doth not only antecedently devise mischief on his bed and abhorres not evil and sets himself in a way that is not good as David speaks Psal 36. 4. But he rejoyceth when he hath done evil and delights in the frowardness of the wicked as Solomon speaks Prov. 2. 14. Even a godly man by temptation and by infirmity may yeeld an antecedent assent but then as soon as he comes to himself again as soon as he recovers his judgement to be cleare and his affections to be calme he will then set upon himself and reverse his own acts he will judge and condemn both his deed and his assent such a fool was I said David and he will hate himself and his sinful yeeldings such a beast was I said David again and he will not rest in such an estate Peter goes out and weeps bitterly so that even his underhanding will condemn his understanding his understanding by a subsequent act of judiciary sentence will condemn and dis-allow yea and dis-avow the antecedent act of the understanding in assenting and yeelding the serious judgment will condemn the rash judgement As a man who hath foolishly yeelded to the bond if he can get it into his hands he will now blot out his name and tear off his seal so it will be in this case But where sin is in dominion there is not only antecedently permissio i. a free and favourable leave given to the committing of sin but consequently there is adhesio and defensio the man approves and upholds that which was committed there is not a revocation of the fact a man doth not put in and sue out a Writ of Error against himself i. that he was circumvented by deceit and mistake nor doth he make protestation against his sinful commissions but still owns them as being ready to proceed and advance on forward he gave his band before that sin should be done and now the sin being drawn out as it were into a deed of his own approbation he further confirms the same by adding thereto his Seal he approves it still and saith To morrow shall be as to day and much more abundant Secondly In respect of the consent of the will when the In respect of the consent of the will will declares it selfe expresly as a party for sinne Beloved the disposition of the will is the fairest throne of sinnes dominion and as we judge of the dominion of grace farre better by the will and affections then by the workings and reaches of the understanding so on the contrary we may more safely judge and determine of the dominion of sin by the frame and bent of the will then by any other faculty whatsoever may be discoursed about natural actions for their prime and principal causation whether by the will or by the understanding yet this is most true in morals that the greatest denomination is from the will either for good or evil and this holds in the case of sinnes dominion the will hath in a sort the casting voice it is one of the chief of the Royal Armes and supporters of the sinful Throne sin is strong indeed when it hath taken seisure and possession of the will the more corrupt a mans will is the more strong is corruption in the man sinne is high when the sinner will sin and Note will go on Three things appertain to the will The School-men observe three things which do appertaine to the will and they do all of them demonstrate sinnes dominion 1. Consensus you know that the consent of the will is Consent that which makes the match 'twixt person and person in Law the Canon Law consensus non concubitus facit matrimonium so here the consenting of the will it is the espousing and contracting of the soul and sinne together I will be a Lord to thee saith sinne and I will be a servant to thee saith the sinner I will give thee pleasure and profit saith sinne and I will give thee my heart and obedience saith the sinner 2. Electio this is such an act or work of the will in which Election a man prefers one thing before another or one way before another And where sinne is in dominion the sinner would rather be sinful then godly he would rather go on in his sins then forsake them They love darkness rather then light Joh. 3. 19. Thou lovest evil more then good and lying rather then to speak righteousness Psal 52. 3. as it was with the Hebrew servant when the year of Jubilee was come liberty was propounded unto him he might go free if he would it did depend upon his own choice but the servant somtimes he loved his Master he would not go free So when the Lord comes to a man in whom sinne doth exercise dominion and propounds unto him several things and several ways here is Heaven and here is Hell here is Life and here is Death here is Holinesse and here is Sin here is the way of Duty and here is the way of Disobedience why as Esau made choice of the poore messe of pottage or as the Jews of Barabbas so the sinner he makes choice of his sins and sinful ways I had rather keep my drunkennesse still my uncleanness still my covetousness still c. 3. Imperium or propositum the will is the chief wheel of the Command and Rule soul it is that which in a sort commands all the faculties and all their acts now where the will is chief in sin if sinning be the fruits of its lustful commands a man hath set up his resolution it is the purpose of
strive and aim at as David here did and Why we should endeavour to be upright endeavour to be upright There are abundant reasons thereof I will deliver a few unto you First this uprightnesse is the great thing which God looks for Uprightness is the great thing that God looks for Joh. 4. 23. The true worshippers shall worship the Father in Spirit and in truth for the father seeketh such to worship him Gods seeking notes either his grace which prevents us or his pleasure which enjoyns us The father seeketh such to worship him i. the Lord by all means would have men in his services to come with spirit and truth to be upright Prov. 23. 26. My son give me thy heart q. d. though the body be made by me and every part thereof and though that whole frame be made for me as well as by me and thou art to glorifie me in thy body yet that which I principally enjoyn thee in thy services is to bring them with thy heart with affections intirely and not pretensively Nay secondly this is it which the Lord looks at See Jerem. This is it the Lord looks at 5. 3. Are not thine eyes upon the truth q. d. Why it is not your words which God doth so much regard nor is it your looks nor your tears nor your cries that which the Lord sets his eye on is the truth of the heart in and under all these uprightnesse there Excellent is that place in 1 Chr. 29. 17. I know also my God said David that thou triest the heart and hast pleasure in uprightnesse As for me in the uprightnesse of my heart I have willingly offered all these things In that place you finde David contributing toward the building of the Temple and stirring up others to that work and David for his part gave like a King thereto even three thousand talents of gold of gold of Ophir ver 4. And seven thousand talents of refined silver and the chief of the Fathers and the Princes gave also five thousand talents of gold and ten thousand dâ—ammes and of silver ten thousand talents and of brass eighteen thousand talents and one hundred thousand talents of iron besides precious stones v. 6 7 8. Now what a goodly gift was all this but David presently subjoynes I know my God that thou triest the heart and hast pleasure in uprightnesse q. d. O Lord all this is nothing thou wilt not accept of it thou wilt not look upon it if uprightness be wanting O that is it which thou regardest the heart the heart thou triest and if uprightnesse be found there that is it which thou regardest You read of the Jews that they made many prayers but God would not hear them brought many oblations but they were vaine i. is of no account Esay 1. 11 12. and 15. They remember the solemne feasts but prevailed not with God he did shut his eyes nay they were at their solemn fasts too but God took no knowledge Esay 58. 3. He gives the reason in both places in Esay 1. 15. your hands are full of blood ver 16. wash ye c. and Esay 58. 4. Behold ye fast for strife and debate to smite with the fist of wickedness ver 6. Is not this the fast which I have chosen to loose the bands of wickednesse q. d. away ye hypocrites do you commit and allow cruelties and villanies and oppressions and whoredomes and then bring multitudes of sacrifices and oblations and cryings and think that I am taken with these go and cleanse your hearts mend your lives leave your sins be plain upright with me that is it which I look at more then any thing that is it which pleaseth me Hence it is that oftimes in Scripture that the Hebrew word Jashar which signifies Right is many times translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleasing as Numb 23. 27. perhaps it will seem right in the eyes of the Lord we translate it peradventure it will please God so true is that of Solomon Prov. 11. 20. Such as are upright in their way are his delight yea and so that phrase of walking with God which is nothing else but the path of the just or upright is rendred by the Septuagint pleasing of God as Gen. 5. 22. 24. holy Enoch walking with God The seventy renders it he pleased God Thirdly this seemes to be the only thing that God expects 1 Sam. 12 24. onely fear the Lord and serve him in truth with all This is the only thing which God expects your heart Deut. 10. 12. And now Israel what doth the Lord thy God require of thee but to fear the Lord thy God and to walk in all his ways and to love him and to serve the Lord thy God with all thy heart and with all thy soul When the Lord did enter into the Covenant with Abraham Gen. 17. and promised to be an Al-sufficient God unto him what doth he require of Abraham but only this be thou upright when he advanced Solomon to the Kingdome and enricht him with honour and wealth and wisdome above all that ever sat on the Throne what did he require of him 1 Kings 3. 14. Walk in my wayes keep my Statutes as thy father David did How was that see back to vers 6. David my father walked before thee in truth and righteousness and in uprightnesse of heart When Paul had commended many singular things of knowledge and duty to the Corinthians he closeth up all with finally my brethren be perfect 2 Cor. 13. 11. q. d. Will you have me to give you all in one word why then be perfect be upright 4. Uprightness doth bring the whole man unto God It is that Vprightnesse doth bring the whole man to God which commands all and carries all with it the thoughts these inward and sweet breathings of the minde Let the meditations of my heart be alwayes acceptable in thy sight O Lord my strength and my Redeemer saith upright David in Psalme 19. 14. The words Let the words of my mouth be acceptable so he there the mouth of the righteous speaketh wisdom and his talk is of judgement Psalm 37. 30. The heart the Law of his God is in his heart Psalm 37. 31. my heart is fixed saith David again the conversation that is ordered aright Psal 50. hath a man any gifts many gifts why uprightnesse brings in their use and strength to God hath he any graces why uprightness brings in their service to God it keeps us in with God and are one with God and will not suffer us to deal falsely with God 5. God judgeth of a man by his uprightnesse thou art in his judgement good or bad according to the presence or absence God judgeth of a man by his uprightnesse of uprightnesse this is that which distinguisheth twixt the precious and the vile twixt the faithful and the unsound In outward appearances and in the colour of visible services the good
service is not so good as God may and doth require if he should stand with us upon tearms of strict Justice But then fourthly though there be many imperfections cleaving to the services of men yet if they be upright God will for all them graciously accept of their services Though I pray and with many distractions and though I heare and within my interpretations yet if I be upright in the performances of these i. if my heart be for God indeed under these that I bring in the truth and present strength of my spirit with all humble respect to Gods commands and unfeigned integrity of aiming at Gods glory the services are graciously accepted with God Yea though I cannot alwayes use so many words in prayer though expressions are not so many at this time as at another nay though I finde not that livelihood and chearfulness now as heretofore yet if the heart be upright the service is done and accepted There are two things which may assure a good man that his services are accepted One is faith when he presents his services in the name of Christ look as every sinner needs a Mediatour of redemption so every good man still needs the same Christ as a Mediatour of intercession for his services And though services as done by us can finde no favour yet as presented by Christ they are alwayes a sweet savour before the Lord he is that Angel who hath a golden Censer and hath much incense which he offers with the prayers of all Saints before the Throne Rev. 8. 3. though our services be but weak testimonies yet Christs intercession is a strong and mighty ingratiating both of our persons and actions Another is uprightnesse when the heart is true and plain in what it doth Beloved remember this that as God doth not respect the strongest parts which are passiue as I may say and are idle so he doth not reject the meanest abilities if uprightly imployed No not the day of small things is despised by him if the flax be smoaking though it flame not he will not quench it that is he will not only not slight it but cherish and accept of it 2 Cor. 8. 12. The widows mite the cup of cold water was accepted If a man can truly say Lord I would believe more stedfastly if I could and I strive to believe and I would pray better if I could yet as well as I can I now present my supplications before thee I would serve thee more fully more intirely that is the desire of my soul and my endeavour if I had wherewithal thou shouldst have a better heart more lively affections more ample and chearful duties all should be better if I had a better power I say that notwithstanding the many imperfections yet this uprightnesse this holy frame of a compleat and active will wherein all the powers of the soul are bent to services according to the present power of the measure of grace â—â—â—eived is a most sweet smelling sacrifice and mounts into the most gracious acceptance of God in Christ I pray you remember that of David like as a father pities his childe so the Lord pitieth them that feare him Psal 103. 13. And that of the Prophet I will spare them as a man spareth his own sonne that serveth him Mal. 3. 17. The father commands his childe to lift up the weight and the childe readily addresseth to the obedience he lifts and assayes and still he gives another ha at it but perhaps he cannot get it quite up why the father likes his childe for this and though perhaps the weight be where it was yet he calls this act of his child true obedience why because though that be not done which the father imposed yet it had been done if the child had more strength and he endeavoured with all his strength for to do it Or thus the father wills the childe to shoot an Arrow the child draws the Arrow perhaps but half way and though his eye were upon the mark yet his arrow falls short many Bowes length why the father will yet commend all this for though he sees that the Arrow is short yet he observes that the Bowe was drawn and although the mark be not hit with the Arrow yet it was aimed at with the eye of the childe so is it with God our father who commands such and such duties to which if we addresse our selves with uprightness he will wink and passe by the weakness in action whiles he both observes and accepts the integrity of intention and affection Obj. O saith an upright person I finde such infinite heaps of other thoughts such dulnesse and deadnesse of spirit such untowardlinesse so many weaknesses every way all which are the grief of my soul and it troubles me much that I cannot do the good that I would how will the Lord take such broken services from me Sol. I answer if thy heart be upright in these interrupted services God hath mercy to pardon the weaknesses and he hath wisdome to finde out the uprightnesse and he hath graciousness to accept of the dutifulnesse A Goldsmith will not cast away those lesser raies of gold though mingled and to an inexpert person confounded with various heaps of drosse and â—â—st now he hath an art to find out the little gold and put side the drosse Though with all our holy actions there be much corruption and weakness commixt yet there is such a wise art in Gods gracious mercy as to finde out uprightnesse and holinesse of desire and endeavour in a service commanded with many infirmities 2 Chr. 30 18. the Lord pardon every one v. 19. That prepareth his heart to seek the Lord God of his fathers though he be not cleansed according to the purification of the Sanctuary verse 20. And the Lord hearkened to Hezekiah and healed the people 2. A second comfort is this that if a man be upright he shall not only finde acceptance for services but also indulgence for offences If a man be upright he shall not only finde acceptance for service but indulgence for offence You must ever distinguish twixt the cause and the subject the cause of all pardoning indulgence is the free grace of God in the blood of Christ but the subject of indulgence is the person to whom God is pleased to give his pardon and release None comes in under the wings of the mercy-seat so as the upright persons Uprightnesse in Scripture hath in a well understood sense seemed to cover all you read of King Asa and of many passages which did greatly blur him both as a King and as a good man he did not break down the high-places he sought to the Physicians he joyned to the King of Syria he cast the Prophet into prison who reproved him for it yet 2 Chron. 15. 17. the heart of Asa is said to be perfect all his dayes How all his dayes and yet such sinnings sometimes yes all his dayes for sinnes stand
and immediate causes thereof demostrate uprightnesse All doing of duty is not a convincing argument of uprightnesse or hypocrisie 2. This also must be granted that all doing of duty is not a convincing or immediate argument of uprightness Uprightness is not so punctually decided by matter as by manner as he spake of gifts which should be reputed virtuously liberall Non qua manu sed qua mente The quality of the mind consigned them much rather then the bounty of the hand That may be safely affirmed of all duties not so much what is done as how it is done argues our uprightnesse Let never so much be done out of base and sorded motives and ends for by and vaine glorious respects or meerly servile reasons without a voluntary and dutifull affection all the worke though much though great though frequent yet it doth not infallibly assure and conclude uprightnesse Some things we must be informed of Some things though we must be informed of v. g. 3. things 1. That all abstainings from sin out of feare or performing of duties from it do not necessarily conclude tâ—aâ— a man is not upright Nay a man who is upright may abstaine from the one and performe the other without any checke or prejudice to his All abstaining from sin out of feare and doing duties from it concludes not against uprightnesse uprightness Which I shall clear by these arguments 1. If a man may be upright who in duties hath an eye to the reward then by the same argument he may be upright who in them hath an eye to the punishment forasmuch as both these Proved are extrinsecall motives and alike conclude for a respect to a mans selfe But a man may be upright who yet in his duties Note hath an eye to the reward v. g. Moses who was faithfull in all the house of God Heb. 3. 2. i. very upright had yet in his obedience a respect to the recompense of reward Heb. 11. 26. If persons reputed in Scripture to be upright have yet abstained from sin and performe duty out of feare and these acts of theirs have been approved then services done out of feare may consist with uprightnesse I confesse that all which hath been done by upright persons doth not presently testify uprightness but that which hath been done by them and is rewarded by way of approbation that I say doth not prejudice uprightnesse But the upright person in Scripture have abstained from sin and have performed obedience out of feare and this hath been approved of Ergo Iob was an upright person by Gods owne Testimony cha 1. 1. The man was perfect and upright yet the feare of Gods wrath kept Iob from sinne see Iob. 31. 1. I made a covenant with mine eyes why then should I think upon a maide he durst not give way to wanton looks nor uncleane thoughts why what with held him see v. 3 Is not destruction to the wicked and a strange punishment to the workers of iniquity q. d. this were the way to wrath and plagues to judgement and to Hell So v. 21. He durst not lift up his hand against the fatherlesse i. wrong oppresse or defraud them why v. 23. For destruction from God was a terror to me and by reason of his highnesse I could not endure Paul you wil think that he was an upright person who did exercise himself to have a conscience voyd of offence towards God and man who had the Testimony of his conscience that in simplicity and godly sincerity he had his conversation yet was he the more diligent and the more conscionable in his ministeriall discharges out of feare see 2. Cor. 4. 11. knowing therefore the terror of the Lord we perswaded men i. we know that we must all appeare before the judgement seate of Christ and every one must receive according to that he hath done whither good or bad and it will be a terrible day to us if we be found carelesse and negligent and we knowing this terror therefore we perswade men 3. Nay a man cannot be upright in duties or services if he doth them not out of fear The feare of God is the inward principle of them It is that which God requires with uprightnesse What doth thy Lord thy God require of thee but to feare him and to serve him with all thy heart and with all thy soul Deut. 10. 12. Why What is that feare of God but an awefull regard to God as when Joseph forbore to sin against God out of a regard to his greatnesse Gen. 39. 9. 4. Yea Lastly let me adde one thing more viz. Jesus Christ requires nothing of us which will prejudice uprightnesse but he hath willed us to feare him who hath power to cast into hell Luk. 12. 5. yea I say unto you feare him 1. For my part I know no more reason why service done through feare should prejudice uprightnesse then the services which are done through love for asmuch as the motive of my service in both is God immediately but then in the second place observe 2. That there is a double abstaining from sin and doing of duty There is a double abstaining from sin and doing duty out of feare out of feare One is single and absolute when feare is all the reason or motive as were there not wrath were there not punishment were there not an hell I would not abstaine from sin I would not do any one duty or act of obedience unto God Like an unwilling slave who would break away or would not put forth himself in acts of service were it not the mere feare of the lash Simile of the whip did force and awe him Another is mixt and compounded when though a man doth abstaine and act out of feare yet not onely principally out of feare but also out of love commixt with that feare as a childe who though he doth forbeare many things out of a respect to his fathers power and displeasure yet withall he doth cease them out of a love to his fathers goodnesse and kinde affection thus may it be with a person who is upright he may forbeare sin out of a feare of Gods power and justice and displeasure and yet withall out of a love to an holy and gracious God and a father for both of these may have their work in him without Simile a prejudice one to another or either to the temper of uprightnesse Hosea 3. 5. they shall feare the Lord and his goodnesse The love of an upright man is so pitched on Gods goodnesse that withall it gives way to feare to apprehend his greatnesse and yet the feare of his God is not so awed by greatnesse but withall love may come in to inflame the soule to make it either abstaine or act out of a respect to Gods goodness Therefore Paul though he did perswade men because he knew the terror of the Lord yet was also exceedingly industrious because the love of Christ did
marvel if such a person sleights the checks of Conscience and derides the beauty of holiness and looks on the Word of Grace without all esteem or affection Let God say what he will he will do what he please The Pharisees guilty of this great sin would not could not believe Christ what was the reason See John 5. 44. How can ye believe which receive honour one of another Balam for gain will ride to curse the Israel of God and Judas betray his Master and ambitious Haman rather then his proud humour shall be neglected he will endeavour the ruine of all the Jews What was the reason of Demas's Apostacy The embracing of this present world 2 Tim. 4. 10. O! when the heart is resolved for carnal courses it will easily part with nay rather then it will be crossed or disappointed it will fall foul upon the very Truths of God The greatest enemies and opposers of Truth have been a covetous Demetrius Acts 19. or a proud Diotrephes 3 John verse 9. Be therefore submissive in your worldly resolutions and to bend the mind hereunto weigh Christ and the whole world in the same ballance see whether Christ be not more advantagious Caution every way weigh you souls and the world in the same ballance see whether the saving of the soul be not better then the winning of the world Use III. THE last use shall be to exhort us to use all the means we can to prevent it and to this end I will commend Exhortation these Advises 1. Let divine Truths reform as well as inform a naked Let Truth reform as well as Inform. sword may do much hurt and a bare knowledge may prove dangerous but where knowledge hath heat as well as light it is Medicum utile he is right whose knowledge doth not make him more cunning to sin but more carefull to avoid it and forsake it 2. Strive to love the truth and holiness Pauls temper Loue the truth and holâ—nesâ— was excellent We can do nothing against the truth but for the Truth Why What was the reason surely his great love to Christ and his Truth Love intire love to Christ will disarm us of all malice and opposition against him Yea and get love to the Gospel wherein lies our life our hope our stay our comfort our all 3. Get faith beg it of God and the Father of our Lord Get saith Jesus Christ to give thee faith Faith would not only see a Christ but prize him too Two vertues there are in a true faith Singular estimations and Inseparable affections Faith subjects the heart to Christ and gives it unto him having none in heaven or earth in comparison of him Should I oppose him or his Truths who is the best of all good and my Saviour he came to save me 4. Repent in time often sinning weakens truth in the mind and raiseth ill dispositions in the will By much Repent in time sinning a man becomes a very slave to sin and a strong adversary to truth But speedy Repentance draws off the heart and being often renewed keeps it tender and fearfull to offend Divine Truths make easie and ruling impressions upon an heart graciously turned and mollified To close up all Let the Word of God really affect us let holiness in the power and beauty of it affect us let the fair and living checks of Conscience seasonably affect us let the blood of Christ the eternal salvation of our souls affect us so shall we not be guilty of that blasphemy against the Holy Ghost which shall never be forgiven Of the Sin against the Holy Ghost see these Authors 1. Fathers viz. Origen in Mat. and in l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 3. Hierome in Epist ad Marcel Augustine especially in Epist 50. ad Bonifacium Athanasius Tom. 1. 2. Schoolmen See Aquinas 2 a. 2 u. q. 14. art 1. c. Alexander Ales Tom. 2. q. 155. m. 4. c. 3. Papists Bellarmine l. 2. de Paenit c. 16. Jansenius in Concord Evan. 4. Protestants Calvin in Concord Evan. Zanchins Tom. 4. l. 1. c. 9. Scharpius incursu Theolog. Pareus in Heb. 6. 10. Ursinus in Catech. Piscator in Mat. Beza fusius in John 5. 16. Byfield on the Creed Gouge on this Argument Perkins in the beginning of his cases of conscience c. FINIS A Table A Accepted TWO things assure a Good heart his services are Accepted p. 220 Uprightness is very Acceptable to God p. 250. Acts. Whether the Interruption of sinfull Acts doth impeach sins Dominion Answered p. 115 Actual vid. Dominion Adam Adam one of the greatest sinners yet pardoned p 270 Apostacy what it is p. 282 Approving A two-fold Approving of our selves to God p. 25 Assent vid. Dominion A double Assent that sets up sin in Dominion p. 106 Austin Austins Opinion of the sin against the Holy Ghost p. 281 B Blasphemy BLlasphemy what it is p. 265 How taken p. 282 Several Opinions of the Blasphemy against the H. Ghost p. 280 This Blasphemy described p. 281 282 The Subject of it p. 282 The Object of it p. 282 283 The Acts of it p. 283 The formal aggravations of those Acts. p. 286 The Irremissibleness of it p. 288 C Captivity A Two-fold Captivity of the soul to sin p. 141 142 Three things in a passive Captivity to sin p. 142 143 Cheerfulness Cheerfulness or Uncheerfulness in Holy Duties no infallible Symptoms of Uprightness or of the want of it p. 243 How Uprightness may be evidenced where Cheerfulness doth not accompany holy Duties p. 244 Christ How a man may know that Christ is his Lord. p. 136 Three things appear in a person governed by Christ and not by sin p. 141 No Dominion in the world like that of Christ ibid. Cleansed vid. Secret What it is to be Cleansed from sin p. 10 Comforts for such as desire to be Cleansed from secret sins p. 28 29 Command The Commands of sin are the vilest Commands p. 122 123 How a man may know he looks not at himself but at Gods Command in Duties p. 213 Conscience Checks of Conscience not to be sleighted p. 91 295 Consent Consent of the will how far it sets up sin in Dominion p. 107. Whether a good man may not yield a plenary Consent in whom sin hath no Dominion p. 111. Conversion Conversion doth not totally remove any sinfull inclination p. 150 Reasons of it p. 151 Conviction vid Holy Ghost Custome Whether Custome in Sin can be without Dominion p. 160. The difference betwixt Acts geminated and Custome p. 161 162 Conviction The greatest Convictions of themselves are not able to save a man p. 290 D Deceit NO Deceit more dangerous then to be deceived about the right temper of our souls p. 194 Despair No sinner hath cause sufficient to Despair p. 274 Dominion vid. Consent Custome Holiness Knowledge What Dominion of sin doth import p. 101 What is Dominion properly p. 102 Dominion of
upright person the Lord is his God in Covenant p. 224 Uprightness intitles the person to the blessings of heaven and earth p. 225 Uprightness seasons all our conditions p. 226 Uprightness will be a good friend in death p. 227 I fear I am not upright Answered p. 228. Divers Cases about Uprightness p. 231 In case our abstinence from sin is out of fear of Judgement therefore not upright p. 231 W Weakness Great Weakness in the strongest Christian p. 80 Will. Three things appertain to the Will p. 109 There is a two-fold will ibid. There is a double concourse of the Wills consent to sin p. 111 World Hearts crucified to the world preserve uprightness p. 257 Be not peremptory for worldly ends p. 296 Work All the work of a Christian is not abroad p. 17 FINIS Courteous Reader These Books following are printed or sold by Adoniram Byfield at the three Bibles in Corn-hill next door to Popes-head Alley THE History of the Evangelicall Churches of the Valies of Piedmont containing a most exact Geographicall description of the place and a faithfull account of the Doctrine life and Preservation of the Ancient inhabitants together with a most naked and punctuall relation of the late bloody Massacre 1655. And a Narrative of all the following transactions to 1658. Justified partly by divers Ancient Manuscripts written many hundred yeares before Calvin or Luther by Samuel Monland Esq in fol. Divine Characters in two parts acutely distinguishing the moresecret and undiscerned differences between the hypocrite in his best dresse of seeming vertues and form of duties and the true Christian in his reall graces and sincere obedience by Mr. Samuel Crook in fol. A Commentary upon the three first Chapters of Genesis by that Reverend Divine Mr. John White late of Dorchester in fol. An Exposition upon Ezekiel by Mr. VVilliam Greenhill in 4o. The humble sinner resolved what he should do to be saved or faith in the Lord Jesus Christ the only way of salvation by Mr. Obadiah Sedgwick in 4o. The Riches of grace displayed in the offer and tender of salvation to poor sinners by Mr. Obadiah Sedgwick in 12o. The fountaine opened and the water of life flowing forth for the refreshing of thirstly sinners wherein is set out Christs earnest and gracious invitation of poor sinners to come unto the waters His complaining expostulation with the ingratitude and folly of those who neglect so great salvation His renewed Solicitation with all earnestness and the most perswasive Arguments to allure thirsty sinners to come to Christ by Mr. Obadiah Sedgwick in 4o. The Plain Doctrine of the Justification of a sinner in the sight of God justified by the God of Truth in his holy word and the cloud of witnesses in all ages wherein are handled the causes of the sinners Justification explained and applied in a plain doctrinal and familiar way for the Capacity and understanding of the weak and ignorant by Mr. Charls Chauncy in 4o. The Gospels Glory without prejudice to the Law shining forth in the glory of God the Father Son and Holy Ghost for the salvation of sinners who through Grace do believe by Richard Byfeild in 8o. A Declaration of the Faith and Order owned and practised in the Congregational Churches in England agreed upon and consented unto by their Elders and Messengers in their meeting at the Savoy in 4o. Habbakkuks prayer applyed to the Churches present occasion and Christs Counsel to the Church of Philadelphia very seasonable and usefull for these times by Mr. Samuel Balmford in 8o. A short Catechism by Mr. Obadiah Sedgwick Hidden Manna by Mr. Fenner in 12o. Safe Conduct or the Saints guidance to glory by Mr. Ralph Robinson in 4o. The Saints longing after their heavenly Country by Mr. Ralph Robinson in 4o. A Sermon at a Fast by Mr Nathaniel Ward in 4o. Moses his death a Sermon at the Funeral of Mr. Edward Bright Minister by Mr. Samuel Jacomb in 4o. A short and plain Catechism instructing a Learner of Christian Religion what he is to believe and what he is to practise by Mr. Samuel Jacomb in 8o. The Hipocritical Nation described with an Epistle prefixed by Mr. Samuel Jacomb in 4o. A Sermon of the baptizing of infants by Mr. Stephen Marshall in 4o. The unity of the Saints with Christ the head by Mr. Stephan Marshall There is now in the presse that long expected booke The Bowels of tender mercy Sealed in the everlasting Covenant by Mr. Obadiah Sedwick in fol.