if we will not return iniquity shall be our ruine Object O! but God is mercifull though we be sinfull Sol. Yea But he is mercifull only to the penitent and if thou wilt be impenitent thou forsakest thy metcies and treasurest wrath unto thy self against the day of wrath Rom. 2. 4 5. Nay more Mercy doth so infinitely upbraid thee that the very Devils will hiss at thee in the day of Judgement they may cry out against thee for the abominablest wretch living yea in this respecâ— worse then they Lord may they say we have sinned exceedingly against thee why what should we do we had never any hope or proposition of mercy it was never offered to us nor assured us but here 's a wretch that though he were a sinner yet thou didst beseech him by thy mercies to leave his sins thou assuredst him of free pardon if he would return and he not only refused the pardon but because of thy goodness in it therefore grew more proudly bold and presuming to sin against thee 6. Sixthly Consider this That it is a difficult thing to repent It is a difficult thing to repent and that the more a man doth sin the more hard it is to repent of his sins Object Why will you say what of this to the prevention of presumptuous sinnings Sol. I answer this conduceth much because the presuming sinner leads on his soul to sin upon this ground and confidence that if the worst come to the worst he will yet at last put off his sins and repent whereupon his heart adventures far Now if a man were throughly convinced of two things this ground would sink and perhaps his heart might be taken off from presuming 1. One is That it is a difficult thing to repent Why Repentance is the new setting of the heart and life it is the very contradiction of a mans former love and practise it is the undoing of all his doings it is the shifting as it were of his nature and the transplanting of himself the divorcing of the affections the new bent and edge of the soul for all holy and pious obedience and is this an easie thing Is it easie for a man to become an enemy to himself to lay down his sweet delight his precious profits his closer nature to judge and condemn his heart and wayes for ever to forsake his own counsels his own inclinations his own courses Know you not that to sneath up but an idle word and form of language is not so facile an act how much more then to put off root and branch Do we not stick in the same sins after many threatnings of wrath after many executions of Judgement after many invitations by mercies after dayly counsels and directions by thy Word after instances and examples of punishment nay after particular and personal experiences of the deceitfulness and bitterness of our sinnings Doth not this shew that it is a difficult thing to repent Nay Take an Assay of thy heart begin the study of thy self remember thy doings which have not been good thy wayes that have been evil summon up all the matter of Repentance for if Repentance be true it must be an universal turning and then set upon the work of Repentance and tell me whether former sins cannot plead hard for future and constant possession whether they cannot work mightily and deceitfully tell me how willing and ready thou shalt find thy heart which comes to this duty as a Thief to the Executioner Tell me whether Satan will easily give up his Title and interest and will give Christ possession quietly without many fervent suits to heaven yea without bitter and strong conflicts yea unless the Almighty God himself come in and turn him out of thy heart and turn thy heart to him 2. Another things is this That the more a man doth sin the more he disables himself to repent Tell me seriously Doth not the Debt weaken his ability of payment by greater engagements Doth not the disease consume the powers of nature by its encrease Why what is that which spoils us and disarms us of strength is it not sin then the more sinning still the less strength to return from sin Nay sin doth not only corrupt our strength by multiplied sinnings but withal increaseth its own strength the more a man doth sin the weaker and weaker he becomes and sin thereby becomes stronger and stronger Now tell me if it be hard for thee in strength to turn from sin will it not be harder for thee in weakness to conquer strength if thou canst not step over the brook why dost imagine it easie to stride over the Ocean If thou canst nor stand before the child thinks thou in a moment to cast down the strong man surely by thy continued and multiplied course of sinning thy mind is more blinded and thy Judgement is more corrupted and thy love is more inflamed and thy heart is more hardned and art not thou then more disabled Once again by thy more sinnings the Counsels of God are more despised by thee and the Spirit of God is more grieved and resisted by thee and the Mercies of God are more abused by thee and the patience of God is more profaned and injured by thee so that God in Justice may forsake thee and deny his hand for ever unto thee and then thou what wilt thou do what canst thou do I beseech you lay these things to heart they may check and hold off your hearts from presuming why thinks the soul here is a temptation to sin yea but I must repent and it is not so easie that to do if it be let me try about my former sins without a new addition now and then this I am sure of that the more sinnings will make the work of Repentance more hard forasmuch as they wedge in the sin more into the affections and provoke God more c. therefore it shall suffice me to have sinned already I will adventure no more nor no further Seventhly Consider That thy life is short and thy account Thy life is short and thy account sure is sure Thou sinnest this moment and art not sure to live till the next day and hast not assurance of life till to morrow for what is our life but a lease of time which God lets to man the date of which is only known to God and commanded by him Saint James would not have us talk of to morrow and Christ would not have us think of any more then for two days and Paul saith That the present time is the acceptable time and the day of salvation Thou fool said Christ this night shall they take away thy soul death attends thee every moment it is even laying hands on thee in the womb and thou art never going to sin but death saith Lord shall I now strike him arrest him in his very rebellion Now if a man were effectually perswaded of this perhaps he would not presume to sin
own Our tongues are our own said they who is Lord over us Psal 12. yea they are said to set their Note mouths against heaven q. d. what tell you us of the Lord of his displeasure or pleasure As for the word which thou hast spoken in the name of the Lord we will not do it said they in Jeremiah 44. A man doth even try it out with God and provokes him to his face and maintaines the devises of his heart against the purity and equity of Gods will 2. In presumptuous sinnings a man knows the thing and way to In them a man knows the thing to be unlawfull be unlawful and therefore the presumptuous sinner is opposed to the ignorant sinner Numb 15. not that every sinning against knowledge absolutely whatsoever is a presumptuous sinning is against knowledge and without grosse ignorance the presumptuous sinner holds a candle in one hand and draws out the sword with the other my meaning is this that he breaks through the light of knowledge discerning the way to be sinful yea and flaming upon his breast working in and checking his conscience notwithstanding all which yet he will presume to offend and proceed in transgressings 'T is true even a good man in many particulars Object may and doth sin not only against habitual but against actual knowledge but this is through infirmity not through Sol. contumacy he approves that light against the sinne and doth not maintaine the sinne against his light yea he yeelds not only by approbation of judgement but also by resolution and desire of will to imitate the light yet through the weaknesse of his power and from the force of an hasty temptation he may fall down even at noon-day but the presumptuous sinner sees light as an enemy and therefore willingly breaks through it to the way of his sinne yea he makes his heart to uphold the sin against the force of his knowledge and drives back the arguments with a resolution that however he will have his sin 3. The presumptuous sinner in that kinde of sinning adventures He adventures against express threatnings against express threaâ—nings thus it stands with a man his heart and Satan incline and egge him to sinne but God and Conscience stand in the way against him as he said of Note the sword to Joab Knowest thou not that it will be bitternesse in the end so God saith to him thou shalt not have peace in this way it is the thing which I hate and abhorre and I have revealed wrath from heaven against it but in presumption the sinning soul steps over the threatning to the committing of the sin that sword of God which may keep back another man yet though God sets the point of it to the breast of a presumptuous sinner it will not stave him off from adventuring therefore the presumptuous sinner is said to blesse himself in his heart though God threatens a curse Deut. 29. this is a truth that a presumptuous sinner is not changed by mercies nor affrighted by threats but as the Leviathan in Job laughs at the shaking of the speare so the heart of a presumptuous sinners puffs at all divine warnings and menaces come said they let it come that we may see him As there is not a love to the goodness of God so there is not a fear of the greatness of God in presumption 4. Presumptuous sins do arise from a false confidence there are two They arise from a false confidence Of the facility of mercy things upon which the presuming sinner doth imbolden himself 1. One is the facility of mercy when a man sets mercy against sinne he doth well because Gods mercies should draw our hearts off from sinne but when a man sets mercy against Justice now he offends yet thus doth the presumtuous sinner perhaps there is not in every presumptuous sinner such a spirit of Atheistical madnesse that he is absolutely carelesse of all that God threatens nor is he so miserably prodigal of his soul that he rejoyceth to have it damned no he may and sometimes doth apprehend threatnings yea so that his heart is caused to demurre it may be a stopping apprehension i. such as may make him study how to pursue his sinne and yet to wave and decline the edge of the sharp threatning and this he doth by opposing mercy to justice 't is true this is a sinne and divine justice will not take it well but I will adventure on it hoping that divine mercy will pacifie the rigor of the threatning I will sin and offend Justice but then I will decline that Court by flying to the Mercy-seat God is of a gentle heart easie to be entreated and will be presently satisfied and appeased Just like a man who will break his bones because he trusts to have them quickly set by a skilful Chirurgion or like a lewd child who adventures to outrages upon the scope and allowance of his fathers good nature This ground of presumption God fully intimates in Deut. 29. 19. when he heareth the words of the curse that he blesse himself in his heart saying I shall have peace though I walk in the imagination of mine heart to adde drunkenness to thirst c. Beloved this is certain that presumption disposeth of mercy beyond all allowance and writes a pardon which God will never allow nor seal it will dare to runne in debt upon a conceit of a discharge and clearing however as if Divine mercy were nothing else but a present untwining of all the knots which we make and a crossing of debts as soon as entred and served for no other end but that men should be bold to sinne and cheerful after the commission of it But verily mercy is more precious then so 2. Another is the self possibility and strength of future repentance Of the self possibility of future repentance he is one of the worst patients in a way of sinning who is confident that he can be his own Physician no soul wounds it self more then that which vainly thinks that it can presently cure them presumption is not alwayes carried upon an absolute hope of mercy but the sinner being more piercingly understanding knows that mercy is a special Charter and such a balme as is spread only upon a returning and humbling soule here it is that this presumptuous person will adventure to sinne upon a confidence that he will notwithstanding all this fashion and polish his soul to a meet capacity of mercy by hereafter repentings and humblings he doth foolishly delude his soul with a fancy of such things which exceed his power There are two things which the sinner cannot assure himself of One is the lengthning of his life for this candle is lighted and put out not according to our desires but according to divine pleasure all life hath its limits from the Lord of life and death he who sinnes to day cannot be assured that he shall live till to morrow Now
soul doth as it were shut its eyes and stop its ears it doth break away to the sin against all the discoveries and clear impleadings of knowledg gainsaying and withstanding it the presumptuous person goes not to sin ignorantly but he doth it by imprinted light so the sin as Gods enemy which yet he will embrace as his friend yea the more Inexcusable that a sin is the worse it is when little or nothing can be said in behalf of the siner thus is it in presumptuous sinings the man cannot say I did not know it I was not warned 2. The more pride of heart accompanies any kind of sinning The more pride of heart in any sinning the viler it is this makes it the more vile for pride lifts up the point of the sword it shakes the speare against God when the will of God and the will of a sinner come into a competition about sining then pride growes high Who is the Lord saith Pharaoh that I should let Israel goe Exod. 3. Who is Lord over us said they in Psalme 12. when the heart goes proudly to sin it will acknowledge noe Lord but it s own pleasure and no rule but it s own resolution it can slight a precept and scorne a threatning Now presumptuous sinnings are filled with pride I think St. Austine had an aime at this in his exposition of this v. when he rendered the reading of it thus contine servum tuum a superbiis keep back thy servant from prides as if pride were knotted and folded doubled in presumptuous sinnings there was pride and pride again in that heart which durst thus to sinne and verily so there is in presumptuous sinnings a manifold pride a pride of judgement to approve that which God hath branded and condemned a pride of will to rise up to that which God would have the sinner forbear A pride of security to make a Sanctuary for the soul when God hath threatned wrath c. 3. The more impudency and boldnesse attends a sinning the worse it is There is a double impudency about sinning One of defence when the sinne hath been committed of which I am not now to speak which is no more but to paint The more impudency in sinning the worse it is a whore or to cover a plain sore to make that seeme good which really is stark nauâ—ht Another of entrance when the sinful soul layes aside all shame and fear and modesty and restraints and arguments said he whatsoever may be said come of it whatsoever may come yet I wiâ—l on let God take it well or take it ill let him beseech by mercy or warne by threatnings nothing moves neither my peace nor comfort nor soul prevail nor my shame nor trouble nor misery keep back But thus it is in presumptuous sinnings the heart is bold and impudent which can look so much mercy in the face and yet will dare to sinne which can look so many threatnings in the face yet wil dare to sin which can look its own great misery in respect of the issue Note and end of the sinnin in the face and yet will dare to sinne nay which can perhaps look many former experiences of bitteâ—ness and anguish for the same sinful adventurings in the face and yet will dare to sin puttinâ— the hand into the fire agâ—in which hath burned it and venturnig to swim in those waters where had not Gods mercy stept in the soul had long since been drowned 4. The more abuse of mercy concurs to the sinning the more hainous it raiseth the sinne for mercy is the sweetest stop of a The more Mercy is abused the more hainous the sin sinner and the kindness of it should smooth off the soule from offending what is mercy but that unspeakable readinesse in God to forgive a sinner a gracious willingnesse to sit down with wrong offered if yet the sinner will come in and the abusings of it are affronts to the highest love But now in presumptuous sinnings mercy is extreamly abused First in that it hath not its dirâ—ct end the direct end of mercy is to awe and to keep off the heart from sinne There is mercy with thee therefore shalt thou be feare Psal 130. But the presumptuous sinner is lesse fearful because God is so merciful and the mercies of God should lead to repentance Rom. 2. But the presumptuous sinner yet dares to hold on the sinful trade Secondly when it is made to serve and to encourage sinne O this is the imbasing of that high and tender attribute of God when we draw out from his goodnesse to embolden the heart to wickednesse as if that God whose soul abhorres sinne would let fall any expression to hearten a sinner yet thus it is with the presuming sinner the very mercy of God makes him bold to sin against God the confidence of that easiness in God to forgive occasions him therefore to adventure and multiply transgressions In respect of others 3. In respect of others David had good reasons to pray to be kept from presumptuous sinnes in respect of others as well as in respect of himself whither you consider his general calling a man of goodness or his particular calling a man of dignity and place but I will fold them both together thus then 2. Reasons His sins would be exemplary 1. Such sinnes would be exemplary and noted There are three things which set a man upon the stage which lift up his actions on high to the eye of the word One is his powerful and active sanctity a very holy man is a kinde of a wondrous sight after which many eyes are gazing Godlinesse is a very rare thing and therefore men look much upon him who professeth it Another is his singular dignity lift a man out of the croud advance him to a place and seat of honour above others how busie is the multitude to eye and judge and imitate him The wayes and actions of great persons are usually the present copies of the most A third is his notorious miscarriages which are like the tayle of a blazing comet the great sinning of good orgreat men fall instantly into common discourse and perhaps also easily into common practice Therefore great cause had David to pray against presumptuous sinnes which by his practice might prove a common snare for who will not confidently write after that sinful copy which both goodnesse and greatnesse have begun that which the great man dotâ— the inferior person will do and that which the good man doth that the evil man thinks he may now lawfully do if knowledge will venture ignorance supposeth that it may safely follow and if holinesse will adventure why should profaneness be so nice as to stop The way or fact is credited either as not bad or else not so dangerous where either authority or profession are leaders Now this might be some cause to move good David to pray to be kept back from presumptuous sins
temptation hath been his conquest yet his sinning shall be his trouble weak strength in grace though it be not alwayes actually sufficient to prevent sin yet it will be able to melt the soul for it if temptation hath surprized the soul to sin grace wiâ—l then surprise the soul to mourne neither will it lie with sin upon it Even a weak child thrown down will be scrambling up or crying for some to raise it But if the places of our fall be the places of our peace and of our rest it is a bad signe that our sinnings exceed infirmities when the sinning is to us as the sea to the fish or as the centre to the stone or as the bed to the labouring man this is no infirmity Fifthly in sinful acts of infirmities the heart as it intends not sin it condemns sin the heart is more sensible watchful prayerful In infirmities the heart is against sin against it and exceedingly strives to mortifie it and subdue it SECT VI. 3. Of Exhortation A Third Use shall be to exhoâ—t us to imitate holy David Exhortation to be carefull to be kept back from presumptuous sins Consider It is a great judgement to be left to our selves in a care against presumptuous sinnes and to be kept back from them Consider seriously a few things 1. It is a great judgement to be left to our selves to be given up to a mans own heart to be given up to Satan to be given up to vile affections to a reprobate sense to our own councels and wayes As if God should say to a person I have dealt with thee by my mercies but thou wilt be unrighteous still I have dealt with thee by my â—udgements but thou Note wilt hold fast thy wickedness still I have dealt with thee by my word and counsels but thou wilt proceed on in thy sinning still I have dealt with thee by my spirit in many convictions and motions but thou wilt sinne still I have dealt with thee by reproofs and checks and troubles of conscience but thy heart is set in thee to sin still Since thou wilt be unrighteous thou shalt be unriâ—hteous still since thou wilt be filthy thou shalt be so stilâ— I will leave thee unto the hands of Satan who works mightily in the chilâ—ren of disobedience and he shall take thee captive at his pleasure I will leave thee to the vilenesse of thy own sinful nature that since thou wilt not hearken unto me thou shalt as thou desirest with all greediness fulfil the lust thereof but I will withdraw from thee in my mercy and in my loving care go on and fill up the measure of thy iniquity and of wrath why brethren this is a sad and forlorn condition what is the estate of the patient when the Physician gives him off and relinquisheth him to his own sick palate and his own vain appetite and diet why saith he physick will do him no good it is in vain to prescâ—ibe him rules let him do on take what he will I see well he is a dead man thus it is with him whom God leaves unto himself Surely there is not a more direful judgement then for God to give over his keeping of us whither will not our wicked hearts carry us what will not sinne left to it self dare to do how outragiously will it swell how irrecoverably will it sink the soul all helps are little enough to bound and keep in sinne but if it be left to its own force and violence then like the sea without a shore what a deluge it makes 2. To sinne upon presumptuous grounds upon a presumption To sin upon a presumption of Mercy is the next way to cut off from mercy of mercy is the next way to cut us off from mercy Knowest thou not O man that the kindnesse and long-suffering and mercy of God should lead thee to repentance but thou through thy hardnesse and impenitency of thy heart treasurest unto thy self wrath against the day of wrath Rom. 2. 4 5. God will not be merciful to the wicked transgressor but he will wound the hairy scalp of such a one who goes on still in his sins Mercy is a sweet City of refuge to the penitent sinner but justice will tear off the presumptuous sinner even from the hornes of the Altar God never yet said that he would forgive him who will not leave his sins do not flatter thy self thou doest forsake thy mercies unlesse thou wilt forsake thy sins God will not spare thee nor pity thee 3. Presumptuous sinning makes high work for the soul The Presumptuous sinning makes high work for the soul pricks of a pinne the cut of a knife may do much hurt but the gash of a sharp sword forcibly followed this will open death in thy sides Every sin fetcheth blood in the soul but presumptuous sinnings do even cleave the conscience asunder be thou good or bad who mounts up in an high kinde of sinning good Lord how it will in a day of judicial sense make the very sinewes to crack and thy joynts to tremble Of all sensible wrackings in the soul there is not any one comparable to that of despaire O! despaire it is the death Note pang of the conscience it is the soul in the Extremity of amazing throwes it sees no heaven and no shore but lays the soul either in hell or ready to be cast quick into it now presumptuous sinnings prepare the way for despair when the soul would have its sinful course it would not be beaten off by any method and warning of heaven but went on in a secure confidence of the easinesse and largenesse of mercy when God will not take these proud braveries any longer but arrest the stout transgressor and set his sins in order both for the greatnesse of fact and height of pride and darings and that against all light and goodnesse and warning and threatning and the sinner sees himself fallen into the hands of a terrible and glorious God from whose fierce displeasure it cannot now rid it self O cries out the miserable man what shall I do woe to me that ever I was borne I have shut up heaven against my self I am rejected for ever as I have dealt with God so now he deals with me I would not hearken to him and now he will not hearken to me O I shall never have mercy I have adventured on so presumptuously that I have distinguished my self from any hope and possibility of recovery I was intreated but still I would sin I was warned but still I would sinne I saw it to be sinful but I would do it I felt some trouble for it but c. I despised counsel and scorned reproof I slighted mercy I quenched motions and these so often O Lord now thou hast met with me now shall I never rise any more I would have my sinnes and I have them still and I shall have thy just wrath and hell with them too
and fret and reprove and threaten yea and speak bitterly yet a man will go on I say this man hastens to some great sin to presumptuous sinnings I will give you a reason for it because the Lord will forsake this man he will leave him to himself he will give him up to his own heart since he will not hearken to the counsel of the word nor to the advises of his conscience God will strive with him no more but he shall be left to himself this is the usual course of Gods righteous and judicial proceeding Now what can the heart do being left to it selfe as it hath no strength against a great temptation so it hath sufficient strength and desire to for the greatest methods of transgressings if restriction be a merciful bond to corruption then wrathful desertion a desertion of the creature i. a denial of preventing assistance against temptation or inclination or acting why it is as the unmuzling of the Mastive or untying of the Lion Not that God sets on the heart to sinne but that the heart will in a moment be mighty in sinning which is judicially deserted or left by God for former sinnings Therefore I beseech you take heed of scorning divine admonitions and reproofs Consider that place well in Psal 81. 11. But my people would not hearken to my voice and Israel would none of me ver 12. so I gave them up to their own hearts lust and they walked in their own counsels if thy heart can rise above the word it will rise above thy conscience and if thy heart rise above thy conscience thy next sinnings will rise above thy former he will not be modest to sinne who growes impudent against the word and violent against his conscience Fourthly secure not the heart because of Gods present silence Be not secure because of Gods present silence Beloved I observe that God is silent oft-times when men are in either way in the good and in the bad a man Note may repeat his seekings of God and yet God may be silent O my God saith David Psal 22. 2. I cry in the day time but thou heardest not and in the night season and a man may repeat his sinnings against God and yet God may be silent Psal 50. 21. These things hast thou done and I kept silence But then this silence is not an infallible testimony either way though he be silent to the many prayers of his servants yet the vision will speak at length for as thou hast a time to seek so God will finde a time to answer And though he be silent many times at the sinnings of men yet this is but forbearance it is not an acquittance if thou takes the times to sinne God will take his turn to punish Psal 50. 21. These things hast thou done and I kept silence thou thoughtest that I was altogether such a one as thy self but I will reprove thee and set them in order before thine eyes Obj. But you will say what is this to the preventing of presumptuous sinnings Sol. Very much for presumptuous sinnings depend much upon security a man secures his facts and wayes from this that God is silent and does not presently draw the sword send for the arrest and therefore presumes to a second or greater sinning from God connivence and patience toward former Solomon insinuates it clearly Eccles 8. 11. Because sentence against an evil work is not executed speedily therefore the heart of the sonnes of men is fully set in them to do evil q. d. There is now no ho they make no bones of it they will venture yet again But brethren take heed if you sin and yet you prosper in the world if you sin and yet conscience be quiet if you sinne and yet God presents not a present testimony of his displeasure yet do not presume for if you do evil sinne lies at the doore first or last when you open it your sins shall flie in your face though the punishment of the sinner be not present yet it is certaine it shall not be well with the wiced though he prolong his dayes Eccless 8. 13. yea the sinner of an hundred years old shall be accursed And this is observable that Gods silence towards a forward transgressor is made up at length not only with certainty but with number and measure perhaps he will take such a time to account with thee for thy sinnings that he will break thee suddenly all to pieces he will break thy estate and thy conscience and thy body and thy soul and all and all irrecoverably for ever When a man emboldens his heart to sin because of divine Note patience God doth usually do two things viz. Study and improve Mercy aright 1. He riseth suddenly to the ven eance 2. He curseth the sinner without all remedy and so fully vindicates his silence and glorifies his Justice Fifthly If you would be kept from presumptuous sinnings then both study and improve mercy aright Mercy it is the sweet savour of a sinfull soul that gentle voice which speaks hope to a trembling spirit that tender hand which supports and relieves a fainting soul And yet even from this sweet flower doth pâ—esumption suck the vilest poyson corrupting and inflaming the heart to the greater boldness of sinfâ—ll adventures from the greater goodness of exceeding Mercifulness in God But then mark it that upright apprehension of divine Mercy would serve to keep off the soul from presumptuous sinnings If a man did consider two things 1. That Mercy the very intent of it the pulse of it it is to draw a man off from sin it is true Mercy is an harbor but not for the Traitor to thrust in his ship it is a City of refuge but not for the audacions man-slayer O! No Mercy it is the tenderest goodness but withal it is a special goodness and is set up not as a light by the sea that a man may know thereby how to sail more freely that a man should therefore sin more violently but as a proclamation from a Prince to draw in the rebel to sheath his sword and to fall down on his knees There is Mercy with thee therefore shalt thou be feared said David And knowest thou not O man saith the Apostle that the goodness of God should lead thee to Repentance Rom. 2. 4. Hath God mercy to pardon me with what heart can I then presume to provoke him Hath he Mercy to pardon me How canst thou then O my soul hold on thy sins not return when Mercy sends a Message after thee it is the last and most prevailing motive for a sinner to repent even this that God will be mercifull to him 2. Mercy mis-proved to the sin is both justly denied to the sinner and also intends his sin The only way to forsake our Mercies is that we will not forsake our sins God will never shew thee Mercy if tbou wilt not return from sinning against him
is to it as a medicine to a disease or as water to spots or as health to sickness gradually altering healing cleansing Another is the Guilt which binds over the sinner to punishment wrath and damnation this is the object of forgiveness in it sin is not healed but pardoned the disposition of the sinner is not altered but his condition When the King pardons a thief his theft now shall not prejudice him so in Gods mercifull forgiveness sinfull guilt is so effectually removed that finally and redundantly it shall never prejudice the eternal life and salvation of the person much more might be said of this subject but I am unwilling to insist on any more then serves to inlighten the point in hand 2. Of this Forgiveness there is a Possibility you must distingush twixt the Of this forgiveness there is a possibility Infallibility of forgiveness which is not to every sin whatsoever or to any sin whatsoever without some condition A grant of actual pardon issues not out of the Court of Mercy unless persons believe and repent It is true there is an infiniteness of Divine mercy considered in it self but in the dispensation and exercise of it it is pleased to bound and confine it self to some sinners only namely to such as forsake their sins Possibility of forgiveness Though perhaps the sinner never comes actually to partake of mercy but perhaps refuseth his pardon yet is there a possibility and that in a twofold respect One In respect of God who doth not in his Word shut the door of Mercy against him nor exclude him nay so far is he from that as that he offers freely the blood of Christ which was shed for the Remission of sins Another In respect of the sinner there is except he sin the sin against the Holy Ghost a Receptivity he is not utterly uncapable he hath not such absolute contradictions to the Tenor of Divine Mercy but that God may without violation of his Glory confirm mercy on him my meaning is his condition is not peremptorily sealed up for wrath but there is a space and away for mercy and some pleas may be made for it 3. Though the sins of a person may be for their nature For what sins great for their kind gross vile abominable for their circumstances high and crying dyed over with many intensive aggravations not only surrepstitious but flagirious enormities as well as infirmities iterated as well as acted Before Conversion and after Conversion all these are capable of pardon 2. The Demonstration of the truth The Extent of Mercy The truth demonstrated from the Records of heaven in whereupon ariseth the possible pardon of all manner of sin is most evident to any considerable apprehension which can or will seriously weigh 1. The volumns and records of heaven I mean the sacred Word revealing and testifying this 1. In the commands of the vilest sinners to repent They in 1. Commands Esa 1. who for the fouleness of their wickedness are stiled Rulers of Sodom and people of Gomorrah verse 10. and their sins are called scarlet and crimson sins verse 18. yet verse 16. are called upon to repent Wash you make you clean put away the evil of you doings from before mine eyes Cease to do evil learn to do well So in Jer. 3. 1. Though their sin was spiritual Adultery they had forsaken the true God yet are they called upon to Return Now this is a truth that though the Precepts of Repentance do not imply an infallibility of the practise of Repentance yet they do imply a possibility of it and consequently of Mercy 2. In the vastness of pardoning promises the promise of 2. pardoning promises pardon is equal to Repentance Isa 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy on him and to our God for he will abundantly pardon Here he speaks to the wicked and to the unrighteous person and indefinitely to any and every one of them and assures them if they do repent God will have mercy on them Object And whereas they might object yea but our sins are many and great Sol. He replies that God will abundantly pardon he will multiply pardon as if he had said do but repent and fear not Mercy whatever your former sins have been So in Ezek. 18. 21. If the wicked will turn from all his sins that he hath committed and keep all my statutes verse 22. All his transgressions which he hath committed they shall not be mentioned unto him Mark that phrase All the sins which he hath committed The actual grants of pardon 2. The actual grants of mercy and pardon to the greatest sinners to instance only in a few Adam was one of the greatest sinners that ever lived though not in this respect that he continued long in the practise of sin yet in a causal sence he not only committed a most high sin himself but was also the cause and occasion of all the horrible sins and dishonours against God that ever was or all the sons of men have done or will commit yet God pardoned him when he made a Covenant with him in Christ Gen. 3. Manasseh seems to be a volumn bound up with all kinds of notorious sins and with every kind of sinfull aggravation view his description in 2 Chron. 33. 3. 3. He reared up Altars for Baalim and made groves and worshipped all the hoast of heaven and served them 4. Yea In the house of God he built Altars 5 For all the hoast of heaven did he build Altars in the courts of the Multiplied Idolatry Audatious Idolatry Unnatural Idolatry house of God A most audacious Idolater who durst provoke God to his very face in bringing of the Ark and Dagon together 6. And he caused his Children to pass through the fire in the valley of the son of Hinnom 7. He offered his own Children in sacrifice to the devil 8. Also he observed times and used inchantments and witchcrafts and dealt with a familiar spirit and with Wizards and Sorcery wrought much evil in the sight of the Lord to provoke to Anger Deliberate and intentional provocation 9. He made Judah and Jerusalem to err and to do worse then the Heathens 10. And the Lord spake unto Manasseh but he would not Diffusive Idolatry hearken One would scarcely imagine that the heart of man could be Intensive Idolatry Convicted and yet obstnate the womb of such hideous villanies or that Mercy would ever respect such a sinner yet verse 12. He humbled himself greatly before the Lord. verse 13. And prayed unto him and God was intreated of him and heard his supplication Who would have risen so high in sin but a Manasseh and what mercy would have so exceedingly condescended to forgive but that of God Paul before his Conversion his sins were very high so high that as Theophilact
and others well observe they had but one ingredient to stave them off from being the sin against the Holy Ghost viz. Ignorance 1 Tim. 1. 13. he presents a brief survey of his great transgressions He was a Blasphemer i. one who did cast contumely and reproach on God and Christ whose nature was Divine and therefore every way venerable but he scoffed and mocked at Christ and his Truths He was a Persecutor too he did not only deride Châ—ist but endeavoured to exile and banish him out of the world to thrust him away from the society of sinners who in so great mercy came to save sinners Whereupon St. Austin judged well Nemo acrior Paulo inter Persecutores nemo ergo pejor inter peccatores Paul was the quickest persecutor and therefore the vilest sinner Nay and he was injurious he did not only exercise his thoughts and heart his tongue and invectives against Christ but his hand and strength he did consent to the death of persons for Christ To have a hand in blood is a crying sin but how heinous is it to have a hand in the blood of Christ to crucifie him afresh in his members yet saith he I obtained mercy A blasphemer yet I obtained mercy A Persecutor yet I obtained mercy Injurious yet I obtained mercy I will give you but one instance more out of 1 Cor. 6. 9. Neither fornicators nor Idolaters nor Adulterers not effeminate nor Abusers of themselves with mankind verse 10. Nor thieves nor covetous nor Drunkards nor Revilers nor Extortioners shall inherit the kingdom of God Here are some sinners which have destroyed a whole world and others which have started up hell on earth to devour sinners and all of them such as meritoriously shut the gate of happiness yet mercy hath stretched out the Scepter to some persons guilty of them Verse 11. And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God 3. The essential and natural disposition of God The Essential and natural disposition of God Mercy is not a quality extrinsecally imposed or acquired but intrinsecal and most natural and therefore exerciseable with freest facility and readiest constancy The eye is not weary with seeing nor God with pardoning because that is natural to the eye and this is to God This you know the power of any thing is answerable to the nature The nature of God is infinite and so is his power Omnipotente Medico nullus insanabilis occurrit languor saith Isidore Pelusiota And St. Austin Grave est quod habeo sed ad Omnipotentem fugio In Psal 51. Therefore is it that his Mercies are stiled Riches of mercies and multitudes of mercies and great mercies and compared to the depths of the sea Mic. 7. and to the strength of the sun Isa 44. and to the vastness of the heavens in comparison of the earth Isa 55. As Mercifulness is natural in him so is it gracious The Lord mercifull and gracious Exod. 34. If mercy were to be bought there were no hope for any sinner but being free now there is a possibility for any A sinner may plead for mercy even out of the goodness of mercy As it is dispâ—nsed graciously without desert on our part so likewise delightfully without repining on Gods part He delighteth in Mercy saith the Prophet Mic. 7. 18. It is a work that God would do Two things God delights in Our Conversion and our Remission 4. The vertue and sufficiency of the blood of Christ which was shed for the remission of sins Mat. 26. 28. that was The vertue and sufficiency of the blood of Christ one end to procure our pardon but for what sins that is not expressed because no sin is excluded you cannot say that Christ dyed only for small sins or only for great sins nay the offer of Christ to all sinners doth confirm it How can this offer be indefinite How can it be said Whosoever believes shall be saved unless you grant a possibility of mercy 5. The effects of mercy in the Creature which point to an infinite fulness in the Creator The vertue in the cause ever The effects of Mercy in the Creature exceeds that in the effect and according to the generality in the cause is the intention of the vertue in that cause If I discern any light in the beams I apprehend much more in the Sun If I feel any moisture in smaller drops I know there is much more in the large ocean All the mercy in the Creature is derivative and as so many beams and drops lead us to the infinite fulness of mercy in God the universal and prime fountain of all compassion God himself reasons from the compassion of a mother to her own and Christ tells us If we forgive those that trespass against us our heavenly Father will also forgive us our trespasses Surely if we must forgive seventy times God doth much more multiply forgivenesses 6. It is all one to the Lord to forgive great sins as well as small It is all one to God to forgive great as well as small sins Luke 7. 41. There was a Creditor which had two Debtors the one ought him 500. pence and the other 50. pence and when they had nothing to pay he frankly forgave them both There was a difference of the debt 50. and 500. one of them many hundred times exceeding the other the debts were different but the forgiveness was equal and the manner of forgiveness the easiness was alike both of them was frankly i freely readily forgiven Now I proceed to the application of all this Is there a Use possibility for the pardon of any sin Information 1. An impenitent sinner is utterly inexcusable who will continue in sin where so much grace doth abound I do confess that An impenitent sinner is utterly inexcusable many turn the grace of God into wantonness and because of the richness readiness of divine mercy therefore presume to add drunkenness to thirst giving the reins to all licentiousness and obduration of Spirit and why because God is mercifull But hear what the Apostle saith Rom. 2. Knowest thou not O man that the mercies of God should lead thee to Repentance but thou through the hardness and impenitency of thy heart treasurest unto thy self wrath against the day of wrath I pray you to remember 1. That the end of mercy is not confirmation in sin but a Reformation of sin There is mercy with thee therefore shalt thou be feared said David 2. That Mercy is the sweetest cord to draw us off from sin When God might justly doom a sinner yet he graciously presents his mercy to pardon him Loe yet there is mercy I beseech thee by the mercies of God to leave thy sins this is a melting argument 3. That Mercy is the strongest argument to draw men off from Sin The torments of hell cannot work
so much as the mercies of heaven Nothing in the world will prevail upon a sinner if mercy doth not 4. If mercy doth not prevail a mans Damnation befalls him without all Apology Ah what a sad appearing will it be for us when we must die and stand before God and the Lord shall in that day object to us before men and Angels This is the person unto whom I freely offered the pardon of all the sins that ever he committed and offered him in the word of God that if he would leave his sins I would forgive them but he preferred his sins before my mercy For lying vanities he forsook his mercies And thy own conscience shall then testifie that thus it was I had mercy offered again and again and yet I would continue in my sins Judge what blackness of darkness and degrees of eternal confusion thou shall contract when so great a door of mercy is opened but for a lust sake thou wilt not enter in thou wilt not accept of it 2. Then no sinner hath cause sufficient to despair I know full well that before God makes us sensible of sin we are apt to No sinner hath cause sufficient to despair presume but being once made sensible we are very apt to despair It is the great art of the devil either to make us die in a senceless calm or else to perish in an unquiet storm either to make us undervalew our sins and so to slay us with security or else to undervalew mercy and so to sink us with despair Oh saith the awakened conscience my sins are so many and so great I have continued long in them gone on in them after knowledge after the invitations of mercy after the strokes of afflictions after many a secret check and bitter words from my conscience now there remains no hope no no others whose sins are fewer in number lightet in weight not edged and raised by such circumstances they may hope but I can have no confidence mercy will never look upon such a one as I am Nay but readest thou not the Text and they are the words of a Saviour That all manner of sin may find forgiveness though there because enough to despair of thy own strength yet there is no cause to despair of Gods mercy Two things only remember here 1. Despair is no remedy to any sinner It may bind on his sins the faster but never heals the soul nor easeth the conscience nor pleaseth God 2. Whatsoever thy sins have been if at length thou canst find an heart to repent God can find mercy to pardon I affirm it no sinner ever perished because God wanted skill to help but because he wanted a heart to make use of his help To perswade men to make out for pardon 3. But the main use I would make of this point is To perswade men to make out for this pardon you see here the extent of Mercy the possibility of pardon Why do you look one upon another said Jacob to his sons Behold I have heard there is corn in Egypt get you down thither that we may live and not die Why stand you amazed and backward you that are so full of spiritual wants why come you not to mercy that you may live and not die here is a store-house of mercy Behold said the servants of Benhadab We have heard that the King of Israel is a mercifull King let us go to him peradventure he will save thy life 1 King 20. 31. We hear that the King of heaven is mercifull and yet we address not our selves unto him we hear that there is Balm in Gilead yet we sue not to be healed we hear that the Arms of Christare yet open and we run not to be embraced Ah! our folly and madness that being so greatly diseased we fly our Physick that being so in deep rebellions we lay not down our weapons and submit not upon the tender of the freest pardon As I live saith the Lord I delight not in the death of a sinner Why will you die O house of Israel Why do we by lying vanities forsake our Mercies how my soul bleeds at the wretched hardness of our hearts God is mercifull and we are sinfull yea we are the more bold in sin because God is the more abundant in mercy Continue in sin because Grace doth abound Rom. 6. 1. Thus do we abuse the grace God to wantonness and bane our souls by the sweet Remedy of sin There is mercy with thee that thou mayest be feared said David and he who confesseth and forsaketh his sins shall have mercy saith Solomon and knowest thou not that the mercies of God should lead thee to Repentance saith Paul consider 1. The presence of Mercy saves not but the acceptance the offer of a pardon delivers not the Malefactor but the receiving of it only the embracing makes us happy mercy proves not mercy but by acceptance the contempt of it strangly alters it into Justice 2. The despising of mercy leaves without all excuse what hast thou to urge against God who could not urge and fasten his mercy on thy soul yes thou wouldst have a licence but not a pardon I know thou warmest thy soul with the sound of mercy not to abate but to encourage thy sinfull appetite Why dost thou not break thy arm because there is a skilfull Chirurgion or fall into the strongest diseases because there is a skilfull Physitian 3. Continuance in sin and efficacy of Mercy are inconsistent thou through thy impenitent heart in stead of mercy treasurest up unto thy self wrath against the day of wrath Rom. 2. 5. Now that which I would perswade you too is to be wise for Get your sins to be forgiven your souls and to get your sins to be forgiven and pardoned If a company of sick men did hear of an able Physitian that could and would heal them who would not be carried to him or what Malefactor is there so out-ragiously mad but that would make out to the King if he were assured that the King would pardon him Two things only I will propound Motives and Means 1. The Motives to stir us up to get our sins forgiven are these Motives 1. We are in such a case that we need pardon yea that pardon We need paâ—don should be multiplied unto us Indeed were we not sinners then we should need no forgiveness or could we of our selves make or exact satisfaction to divine Justice then might we stand off from mercy but alas we are sinners by nature and by life all our dayes are days of sin the hairs are not more on our heads then the number of our sins are on our consciences they are so many that who can tell how often he offendeth therefore we need mercy to forgive yea and we are without strength we can find strength to sin but who can discharge for those sins the price and ransom could never yet be found in any sinners
hand An unprepared condition is wofull 2. How wofull is the unpardoned condition men go on in sin and make a work of it but speak slightly of it but the truth is 1. Sin makes God our enemy therefote it is called enmity in Sin makes God our enemy Ephe. 2. and a provocation because it stirs up the wrath of God against us which wrath if it should seize on thy soul Ah miserable man then thou canst neither suffer it nor decline it Jesus Christ standing in our stead felt some of it and it made him sweat drops of blood and to cry out My God my God why hast thou forsaken me How then shall a poor weak guilty sinner stand under the fierceness of his indignation 2. Sin unpardoned makes conscience our enemy As long as the Lord Conscience our enemy hath a quarrel with us for sin conscience may not speak any peace unto us Now the Lord be mercifull unto us if the Lord should awaken thy conscience and set thy sins in order who knows what would become of thee Knowest thou the power of conscience when it is opened to behold a God angry and sin unpardoned Read the vigor of it in Cain and the terror of it in Judas how it crached their spirits and brought the one to the utmost desperation and the other to the grave and hell in despite of all former advantages 3. And who can tell how soon he may die Go and listen Who can tell how soon he may die sometimes at a dying bed the person quakes and the bed trembles and the heart sighs what is it that the man speaks so to himself Ah Lord saith he I would not die and then tears trickle down his cheeks and his heart is ready to flie in pieces But why wouldst thou not die O no my sins are many I now see them and feel the bitter wrath of God for them Oh! my sins they are not pardonable and who can dwell with everlasting burnings or stand before the holy and just God 3. What unspeakable comfort is it to have our sins forgiven It is unspeakable comfort to have sin pardoned Son said Christ Mat. 9. 4. Be of good comfort thy sins are forgiven thee When the Israelites got through the red sea and looked back and saw their enemies all drowned what reviving was this if the drowning of corporal enemies be such a cause of joy who could but kill our bodies what cause of exultation for the drowning of spiritual enemies of sins in the depths of mercy which else would have destroyed oursouls How shall I express the comfort of it David saith all in one word The man is blessed whose iniquities are forgiven Now blessedness is the center of all joy and comfort Tell me brethren what think you 1. Of freedom from hell that you shall never see the place of the damned Is that a matter of comfort why If sin be pardoned hell is discharged There is no condemnation if Remission 2. Of Gods loving kindness David said it was life nay better then life Oh what is this God is reconciled unto me in Christ he looks on me not as a Judge but as a fathet with ardent affections and compassions why if sin be pardoned God is reconciled enmity slain all differences twixt you and God are taken off 3. Of the blood of Christ Is it worth the having or of interest in Christ it is worth the enjoying why if pardoned then doubtless united to Christ and how many and great are the benefits that result and follow upon union 4 Of Peace of conscience It is a mercy that Conscience can and may speak peace chear us up assure us stand for us against men and devils Why when sin is pardoned conscience may not accuse it hath nothing to do but direct us in good ways and to comfort us with the testimonies of our pardon and Reconciliation with God 5. Of all outward mercies Oh! what a life doth a pardoned sinner live If he looks up to heaven all is peace if he looks down to earth all is comfort he hath lands and sins pardoned too wife children honours friends yea and his sins are pardoned too 6. Lastly What think you of confidence in death When you are leaving the earth then to be assured your next journey is to heaven After grace to find glory would you ever be willing to die be confident in death live in death live after death O then get your sins whatsoevet they are to be pardoned 11. The Means if you ask what may we do to get our sins The means forgiven I shall answer briefly 1. Find out your sins and know them and that is done by the study of the Law which gives us the knowledge of sin 2. Beg of God for a contrite heart so as to be sensible of sin and weary of it and broken for it The weeping woman was forgiven Luke 7. 44 47. 3. And also for a penitential heart Repent saith Peter that your sins may be blotted out Act. 3. 19. See Isa 55. 7. 4. And for a Believing heart in the Lord Jesus In whose blood and for whose sake we obtain Remission of our sins 2 Cor. 5. 20. God was in Christ reconciling the world not imputing our sins 5. And for a forgiving heart see Mat. 6. 14 15. 6. Make it a daily and vehement petition for Repentance and forgiveness as did David Psalm 51. and sue all out in the name of Christ Object But these things are hard and laborious Sol. But they are for mercy O Mercy I perish without thee and therefore I will not live without thee sleep without thee die withou thee I will pray for mercy I will go to Christ for mercy and shall it seem so grievous to me to leave a sin which will damn me to get mercy which will save me II. The Tribunal of Justice erected in these words But the Blasphemy against the holy Ghost shall not be forgiven These words are the saddest expressions of purest Justice that ever were uttered Oh what is the height what the depth of this for a sinner to rise to such a peculiar degree and form of sinning as for ever to distinguish himself from all hope of mercy never never never to he pardoned In this there are two things to be inquired into 1. What this Blasphemy against the holy Ghost is What this sin is 2. The irremissibleness of this Blasphemy Touching the first of these there are several opinions and no marvel for to find the right nature of this sin is a work not of the least difficulty In Scripturis sanctis nulla major questio nulla difficilior invenitur saith Austin 1. The Novations thought every sin after Baptism especially Quid est quod Novato succenseamus tollenti poeâ—itentiam dicentique nullam eos veniam obtinere qui post lavacrum peccant Athan. Tom. 1. in hoc subject p. 776. denial of Christ in time of perfection
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
sin what it doth imply p. 103 Sins Dominion in respect of Assent p. 105 Whether the Interruption of sinful Acts impeach sins Dominion Answered p. 115 Dominion of sin is either habitual or actual p. 116 Whether sin in Dominion may befall a regenerate person p. 117 Distinctions about it ibid. A compleat Dominion of sin cannot befall a regenerate person p. 118 Why David prayes against sin in Dominion p. 119 Why we should pray against the actual Dominion of sin ibid. Actual Dominion though it conclude not the absence yet it weakens the strength of Grace p 120 Actual Dominion though it cut not off the union yet it checks the Comforts p. 120 121 Distinguish betwixt Dominion of sin and a strong inclination to sin p. 112 Why we should pray against the habitual Dominion of sin p. 122 Instances of sins Dominion in many p. 126 127 Deceits about the Dominion of sin p. 129 viz. unsensibleness of its power ibid. Freedom from many sins p. 130 Opposition against some sins p. 131 132 Troubles after some sinfull actings p. 133 The Interims of sinning p. 134 The practise of Actions contrary to our outward sinnings p. 135 Tryals that sin hath not Dominion ibid. Motives to Thankfulness to those in whom sins Dominion is broken p. 144 Differences betwixt the Dominion of sin and particular victories of sin p. 154 155 Directions against the natural Dominion of sin p. 163 What strengthens the natural Dominion of sin ibid. What may break down the Dominion of sin p. 167 Directions against actual Dominion of sin p. 168 Wherein the actual Dominion of sin lies p. 169 The wayes and methods of sins Dominion p. 173 174 Doubts Doubts of troubled souls fearing they are under the Dominion of sin p. 148 Doubts from the strong inclinations of sin Answered p. 148 149 Doubts from some special sinfull Inclinations of sin Answered p. 150 151 Doubts from the prevailing of sin p. 153 Doubts from the renewed Actings of sin p. 157 F Faith FAith breeds and preserves uprightness p. 254 How it doth it p. 255 Falls The great Falls of others should work in us four things p. 79. 80 Fear Fear of God from what sorts of sins it preserves p. 38 Preserve a constant and humble Fear p. 171 Services done out of Fear do not conclude against uprightness p. 232 233 A double abstaining from sin and doing duty out of Fear p 234 A twofold Fear p. 235 Whether Abstaining from sin or doing duty springs out of naked Fear or Fear commixt with love ibid. Discoveries of springing from Fear p. 236 From Fear with love ibid. A holy Fear of God preserves Uprightness p. 253 254 Forgiveness Forgiveness of sin described p. 267 There is a possibility of Forgiveness in a twofold respect p. 268 269 Motives to get sin to be forgiven ibid. G Gods GOds eye upon the secret frame of the soul p. 14 Pardon of sin is Gods Act. p. 267 Gospel Take heed of regardless receiving the Gospel of Christ p. 293 How many wayes this is done ibid. Gracious It s a Gracious Act. p. 267 A double Graciousness in the discharging of an Offendor p. 268 H Hatred HAtred of sin infalliby argues the indominion of it Proved p. 138 Hatred of sin how it contributes to uprightness p. 252 Heart When the bent and purpose of the Heart is to please God what it improves p. 217 Holy Ghost vid. Blasphemy Conviction by the Holy Ghost what it is p. 286 How the Holy Ghost is taken ibid. Wherein the Conviction by the H. Ghost consists ibid. Holiness Holiness hath a Contrariety to all sin p. 15 Whether a man can be truly Holy that hath vile inclinations and Abominations working within answered p. 29 30 If Holiness hath our love sin hath not Dominion p. 138 What of Holiness and what not consistent with it p. 139 A little Holiness will not serve the upright man p. 203 Take heed of scorning of Holiness p. 294 Hypocrisie Hypocrisie distinguished p. 20 Hypocrites and upright persons described by their hearts p. 180 Hypocrisie a natural and common thing p. 195 An Hypocrite may go very far p. 197 Yet his heart is rotten p. 198 It is a foolish thing to be Hypocritical in service p. 199 Hypocrisie a most perillous sin p. 200 Three times wherein an Hypocrite may express forwardness in Duties p. 211 Hypocrisie how discovered by self-applause and vain-glory p. 247 248 Humbleness Humbleness of heart preserves uprightness p. 256 Three properties in it p. 256 I Illumination THE greatest Illuminations are not able of themselves to save a man p. 290 Inclinations There is a difference between frequent Inclinations in an evil man and in a good man p. 152. Dominion of sin and a strong Inclination to sin differenced p. 112. Inequalities All Inequalities in holy services do not conclude a man is not upright p. 241 Inequalities in holy duties arise either from weakness of strength ibid. Or from falseness of heart p. 242 What Inequalities arise from falseness of heart ibid. Two sorts of Inequalities about holy services ibid. Conclusions from grace p. 243 Infirmities Infirmities distinguish from presumptuous sins p. 83 84 85 Sinfull Inclinations vid. doubts vid. Holy Impenitent An Impenitent sinner is utterly inexcusable p. 273 Judgement A sound Judgement a means to keep a sound heart p. 165 Corrupt Judgement a main cause of Dominion of sin p. 170 The corrupt principles in the Judgement which must be removed p. 172 K Knowledge KNowledge of God a double kind of it p. 2 Knowledge necessary to get off the Dominion of sin and what knowledge p. 164 The greatest Knowledge may be in a subject void of grace and an enemy to it p. 291 Great Knowledge without grace adds to our misery p. 292 L Life THere is a difference betwixt a Life of motion and of Affection p. 152 Love Love of Sin a means to keep up the Dominion of sin p. 164 A predominant Love of God and his wayes a means of uprightness p. 252 M Manasseh MAnasseh his notorious sins yet pardoned p. 270 271 Mercy Improve Mercy aright p. 94 95 The intent of Mercy inpardon of sin demonstrated p. 269 The actual grants of Mercy and pardon to the greatest sinners p. 270 Mercy is the essential and natural disposition of God p. 272 The Influence of Mercy upon repentance p. 274 Mercy abused in presumptuous sinning p. 74 N Novatians WHAT the Novatians thought to be the sin against the Holy Ghost p. 280 O Obedience A Twofold Obedience unto sin p. 113 Distinctions about Obedience to the Commands of sin p. 114 P Pardon There is a possibility for a Pardon of any sinner and any sin except the sin against the Holy Ghost p. 266 Perswasions to make out for Pardon p. 275 276 We need Pardon p. 277 Pardoned How wofull is an unpardoned condition ibid. Comfort to have sin pardoned p. 778 Means to get our sins pardoned p. 779 Paul his sins were very high yet
Patient perseverance I will hearken saith David Ps 85. 3. Patient perseverance I will wait saith the Church Mica 7. 4. A variety or multiplicity of matter like as a patient who comes to the Physician Sir saith he such an ach in my 4. Variety of matter head and such crudity in my stomack and such a stitch in my side so when we come to the Lord in prayer we may and should open not only one want but all our wants and crave help not in one thing but in every thing we should multiply requests O Lord saith David in Psal 51. I was conceived in sinne but do thou cleanse that and I shed the blood of Uriah do thou pardon that and I defiled his wife do thou wash that and I lost thy spirit for these but do thou restore that and I weakned and wounded my graces but do thou renew them As Paul spake Phil. 4. 6. In every thing by prayer and supplication with thanksgiving let your request be made known to God so I say for every thing let your manifold requests go up to God by prayer And I think that phrase in Eph. 6. 18. Praying with all prayer will reach the point in hand All prayer extending it self not only to all the kinds and forms of praying but also to all the matters or things for which we do pray Reasons Reasons hereof are these 1. God can heare every request as well as any one A multiplied 1. God hears every Request as well as any one request as well as a single request for he takes not nor observes things by discourse where one notion may be an impediment to the apprehension of another but all things by reason of his omniscence are equally at once present unto him 2. Nay he can grant many and great requests as easily as 2. God can grant many and great Petitions as well as single and little ones the single and smallest Petition The greatest gift comes as freely and readily out of his hand as the most common mercy even Jesus Christ and pardon of many sinnes are of the same price with our daily bread Though the former gifts be in comparison with the other of a much more elevated nature and dignity yet in respect of the fountaine of them all of them come from the freenesse of his goodness and love 3. Christ by whom we are to put up all our requests for he 3. Christ is as able to implead many and great Requests as few and small is our advocate and intercessor is as ready and able to implead many and great requests as well as some and inferior As he is our mighty Redeemer so he is our mighty Intercessor And his blood is as efficacious and meritorious for many sins as for some 4. God hath for this end made manifold promises therefore 4 God hath made manifold Promises we may put up many and great requests at once the promises are called the wells of salvation and the breasts of consolation Now the living wells will afford a plenty as well as a scanting measure of water the child may move from breast to breast and draw enough of either if one alone will not serve If one promise comprehends not all thy wants yet all of them do And as God graciously comprehends all our supplies in all of his promises so he hath propounded them all unto us that we might then there urge him for the supply of all our necessities 5. Lastly God is rich in mercy and plenteous in compassion 5. God is rich in Mercy his mercies are often stiled manifold mercies and his goodness is called an abundant goodnesse and his redemption a plenteous redemption and his kindness a great kindnesse Now mercy is a ready inclination to pity and help and multitudes of mercies are as a compounded and doubled and redoubled opening as it were of Gods tenderness to do a sinner good Uses of this might be many I will briefly touch a few Then conceale no one of thy distresses from God the heart and Conceale no one of thy distresses from God life of man are full of sinne and as full of want there is not any branch of the soul nor limb of the body nor turning of the life but is replenished with some necessity or other Thou hast a minde which yet needs to be inâ—ightned a judgement which yet needs to be captivated an heart which yet needs to be converted and humbled how many sinful commissions are there which need to be bewailed how many particular and vile inclinations which need yet to be subdued besides all this every grace which thou hast and there are manifold graces in an holy soul every one of them is in exigence and needs a more spiritual filling both for the habit and acts and degrees Yea and all our duties are but lame handed motions which needs more strengthning or as mixt rivers which should runne more clearly In this case what should we do to whom should we go should we divide the principles of our helps and go for some to God and for the most to the creatures O in no wise for all our help is only in him who alone can help all or should we branch out our helps and present them as a beggar doth his supplies one day open one want and some distance of time hereafter open another O no come with all and with all at once to God who is as able and as willing for many sinners as well as for one sinner and for many sinnes in one man as well as for one in any As they did with the impotent and sick man they bâ—ought all of him bed and all and laid him before Christ so should we bring body and soul and every distresse of either and present the whole bulk root and branches all before the Lord at once for a manifold supply we should presse upon him for manifold mercies for abundant strength for God is able to do exceeding abundantly above all that we are able to ask or think Eph. 3. Beloved as a mans own unworthinesse should not prejudice him from being a Petitioner to the Throne of grace so the variety of a mans necessities should not discourage him to commense his suits at the Throne of rich mercies forasmuch as there is reason in God which will dis-hearten us and there is reason in our selves to crave as earnestly and as simmultaniously for all our helps as for some thou doest equally need the pardon of this sin as that and Mercy is as ready and able for both as for either And if that corruption were more subdued and yet this remained altogether untouched thou wouldst have as many and more forcible suspitions of the truth of thy estate from this division and inequallity of thy victory Wherefore as Abraham in his suit for those of Sodom and Gommorrah took up request upon request descending from high to low from many to few so should we in our
and every sin is a lye let it pretend much yet it advantageth nothing Suppose a man had an estate worth 10000 li. and he should receive a baby for it tell me what he got O that precious soule of man which is more worth then a world is uttelry lost by sin what then doth the service of it profit him for what is a man profited saith our Saviour though he gaine the whole world if he lose his own soule thou Gets a little credit by thy sinning yea but whith whom And what is that whiles the great God doth disgrace thee and thine own conscience doth often shame thee Thou gets a little wealth by thy sinning yea but what is that Treasure of wickednesse but a Treasury of wrath against the day of wrath Thou gets a little pleasure by thy sinning yea but what are these short minutes of joy to those eternall nights of darknesse in which they must end and be swallowed up one fall breaks all the glasse to pieces and one anguish of conscience or peal of death blasts and sinkes all the vaine triumphings of a sinfull heart sin may pretend faire and promise much but the wages thereof i. that which thou must expect for thy service is death yea that death which is opposed to eternall life Rom. 6. vlt. 6. It is a most uncomfortable service How oft is the servant of A most uncomfortable service sin in the depths of feare and in the heights of trouble his very sinnings are more his torments then his joyes he is many times vexed with thoughts how to sin and afterwards he is hewed in his conscience for his sinning though he hath not grace to make him grieve yet he hath a conscience which can make him tremble the very surfeits of his sins do distaste his soul and make him of times weary of his very life he is ashamed of Company and dares not yet to be solitary The night is many times a terror unto him and the day renewes his anguish though the servant of sin in the transient flash of his spirit out-braves al counsell yet he doth ordinarily feel infinite gripes within either he is utterly unsensible of his misery which is one of the greatest judgements or he his sensible and then he feeles a Hell of horror for his lewd obedience Nay so exceedingly high do the distresses sometimes prevaile that he his forced to disparie of all mercy and thinking to ease himselfe of some flames greedily throwes away himselfe into the very gulfe of Hell-fire what shall I say more where sin hath the dominion over a person a man is a slave to the Devill and a servant to that which will vex him and wound him and damne him he never enjoyes himselfe nor shall he ever enjoy God unless that yoke of service be broken and therefore good reason hath any man to pray against the habituall dominion of sin SECT IV. THus for the explication now somthing for the Application Vses thereof unto our selves where first let me begin with inquirie Inquire whether sin have Dominion over us what thinke we of the dominion of sin within our soules You will say we trust there is noe such thing I Remember Object the Jewes said as much to Christ in a case not much unlike Sol. we are Abrahams seed said they we were never in Bondage Joh. 8. 33. But Christ replied verily verily I say unto you whosoever committeth sin is the servant of sin v. 34. I will premise a few things at this time 1. No man living but he is borne a servant to sin sin is his Some things premised Noe man but is borne a servant to sin Lord before he can tell who is his Master sin requires not age to set on the crown but even in the very wombe doth it begin its reign and poysons and impaireth our whole nature therefore the Apostle saith that by nature we are the children of disobedience and wrath as well as others Ephesians 2. 2. it is the disposition and sway and bent of us to sin and to walke on in sin 2. It is an hard thing to get off the dominion of sinne Sin is a It is a hard thing to get off the dominion of sin strong man It hath possession and goes not out by entreaty or bribe but it must be by force by one that his stronger I assure you that the almighty God must reveal his own arme and he must cast down strong holds he must worke a kinde of a miracle or else sin will still be a Lord and the sinner will be a servant to his lusts A man may change any Master soever and with more ease then sin Thirdly it is very manifest that sin hath the dominion in many It is manifest that sin hath dominion in many as In those whom noe kind of arguments can turne from sin persons I will present unto you such instances which you shall confesse do evince so much 1. What thinke you hath not sin the dominion where noe kinde of arguments and dealings are able to disengage the heart and to turn it when no kindes of merciful Arguments and no kinds of just threatnings and no sense of bitternesse can yet discovenant and diservice the soul but still it holds the league keeps the agreement with sin now then how often hath God come to many persons and offered unto them his pardoning mercies the blood of Christ and eternal life if they would leave such a sin of drunkennesse such a sin of filthinesse such a sin of worldlinesse but unrighteous they were and unrighteous still they are and will be How often hath God set the point of the sword upon the breast of a sinner revealing his wrath threatning death and Hell if he will not leave the service of his sin nay scourged his estate for his sinning nay scourged his body nay his soul conscience and all this to renounce his sinfull Lord yet men hold fast their wickedness they yet give over themselves to sin with greediness they study how to fulfill their lusts and rejoyce when they have done evil doth not this shew that the heart is indeed indeared and totally emancipated by a strong and elective subjection unto sin What think you of such whose hearts cannot endure the Dominion In those who cannot endure the dominion of Jesus Christ of Jesus Christ and the service of righteousnesse it is even a tormenting slavery unto them even the imaginations thereof are so The Soule of a man cannot serve two Masters and there are but two of them upon which our service can be bestowed either sin or Christ the Apostle intimated as much Rom. 6. 16. Know ye not that to whom ye yeeld your selves servants to obey his servants â—â— are to whom you obey whither of sin unto death or of obedience unto righteousness so that these divide the soul if a man doth yield obedience unto righteousness he is then no servant of sin
division let something come unto the soule which makes a division sin will quickly lose its dominion It must be something may gaine the affections It must be something that must breed a strife Directions Look up to God and Christ 3. Againe It must be something which may gaine the affections it must be able to winn the heart to dispose of love and hatred for dominion is made or marred by one of them 4. Againe it must be something which may breed a stiffe and couragious resolution that the heart will not serve sin but will go free And hereupon against all inward and outward opposition breakes forth into the use of victorious meanes Now then the directions are these 1. If ever thou wouldest get down the dominion of sin thou must looke up to God and Christ they are able to disanull the covenant with sin and to subdue iniquities Rom. 8. 2. the law of the spirit of life in Christ Jesus hath made me free from the law of sin and death looke as it must be a Rich mercy which pardons so it must be a mighty power which conquers sin why but what is it to the Lord to command thy heart home to himselfe to cast down the high imaginations and strong holds As Jehosaphat spake against those strong armies we know not what to doe yet our eyes are upon thee soe in the sense of thy naturall vileness and sinfull dominion O Lord I am bound I am in bondage I am dead in sins Lord I am unable to escape but thou art able to deliver O deliver my soule for thy mercies sake and subdue mine iniquities and shew forth thy power c who shall deliver me I thanke God through Jesus Christ Rom. 7. 24 25. Secondly because meer power doth not do it but power in a quality working through some quality Therefore beg of Beg the grace of Gods spirit God that he would give thee the grace of his spirit it is true that naked power takes not off the sinfull dominion nor doth the quality alone doe it but both can doe it If God gives a man grace and mightily asists and workes by and through that grace this now will beat downe â—he dominion of sinne The light though it be but a little at first yet asisted by a mighty principle of light shall conquer darknesse pride will have dominion till humility comes in Now then beg of God for grace for his holy spirit for another heart for a new heart and a new spirit Thirdly labour earnestly for faith if two things were done Labour for faith sin could not possibly continue in dominion viz. If Christ did rule in the soule If thy love were drawn off from sin But faith sets up the scepter of Christ it will know no Lord but Christ my Lord and my God said believing Thomas And faith turnes the love to Christ makes Christ the center of the heart O it represents such goodnesse such excellency such propriety such bounty such love in Christ as inflames the heart and knits it with love to Christ again Nay to add to all this faith bestowes the life on Christ too He died for me said faith I judge it therefore most reasonable that I should live to him Now where Christ comes to rule and hath love and life there sinne without all doubt looseth its dominion 4. Lastly take a couragious resolution we are held many times by our lusts through a faintnesse of spirit why we shall Take a couragious resolution never get down these sins and what will people say and we know not what to do Sol. Why up and be doing for what is past the Lord will mercifully pardon all of it if now the yoke be broken and be consident of this if thou art setting against thy sins thou doest that which God likes very well for he hath commanded thee it as a duty and hath set out meanes and promised his helpe and blessing Therefore stand not hovering and hammering were I best shall I shall I yet O no thy life lies upon this or thy death Therefore resolve on it to set against thy sins say this with thy selfe if I suffer sin to rule thus I perish for ever if I get off the dominion I live for ever if I continue in this sinfull estate I must bid God farwell and Christ farwell and heaven and all the comforts of my poor soul farwel I confess I may get a little pleasure by my sins a little profit by my sins but I am not sure to enjoy them one moment and why should I venture eternity of misery for one draught of sinful water If I could get off sins dominion O what a God might I look on plead with sue unto what a Saviour should I get what precious joys what heavenly consolations what peace here what hopes for hereafter well come of it what will though I have been sinful I will not still continue so to God will I come to Christ will I goe I will beseech them to have mercy upon me a sinner and to give me grace and to change my heart I will not serve my base lusts any longer I will never leave praying hearing reading studiing inquiring working till I be delivered from this bondage and translated into the glorious liberty of the sonnes of God Against actuall dominion Wherein actual dominion lies 2. Against Actuall dominion Thus for directions Against the natural dominion of sin Now I proceed to some helpes against actual dominion which is the particular prevalency of a sinne into act Let me premise a proposition or two and then you shall have the special directions themselves 1. Actual Dominion I speak in respect of grosse acts is usually in respect of some particular lusts which works with more strength in the soul then any other lusts Though it be most true that in every man there is an universal root of sinning yet you finde it in experience that the multitudes of sinful inclinations and thoughts and temptations run ordinarily in some peculiar way with most frequency and violence Secondly actual Dominion is ordinarily by such a sin which hath the advantage of a natural complexion and outward condition and occasions and affections upon these doth sinne set the temptation as an Enginer doth place his battery upon such a Simile piece of ground which doth best advantage and further his shot against a City A mans natural temper and complexion doth mightily facilitate his acts and a mans calling or condition of life may accidentally be a forcible perswasion to him to much infidelity and impatience and indirectness And occasions in conversing actively or passively have infinite baits in them and when our affections may run in some lawful measure and manner there sin takes occasion to tempt and prevaile with ease if we look not to it he may quickly be cast down by a sinful temptation who is already prepared thereunto by a sinful faction Therefore if
constraine him 2. Cor. 5. 11 14. Both had an influence upon the Apostle Terror and love Simile judgement and mercy as we read of the woman who departed from the sepulchre that it was with feare and joy with the one and with the other so may our services come out and our sins be held of both out of love and out of feare For these two are not opposite one to another as grace and sin but may mingle together as severall ingredients in the same Physicke Yet one word more must be added by way of distinction that there is a twofold feare A twofold fear Servile One is servile which depends intirely on compelling arguments without any naturall inclination or disposition of the person The acts here are drawen out not from any aptnesse of the will or private approbation of the judgement nay these absolutely considered sway and incline a man a quite contrary way contrary to the acts of abstaining oâ— acting if a man who workes onely with servil feare might do what he liked and might chose his owne way and service he had rather A thousand times be at his sins and lay aside his worke of duty Now I said if a man doth abstaine from sinne or act duty meerly out of a servile feare he is not upright why because in uprightnesse the heart is carried against sin and the will is inclined to duty both which are wanting where feare is only servile Fillial Another is ingenious filial which is an enlarging feare such a feare as is not only not against the holy bent and inclination of the heart but it is likewise a furtherance an adiument it is as it were a farther strength imprinted into the Bowl which is rightly framed to runne and draw with a true by as This fear doth consist with uprightnesse and is necessary to every good Christian who ought to set up all the arguments which God is pleased to propound to the soul either to keep it off from sin or to draw it out to duty yet so as love acts its part too Ob. But now there will fall in one scruple with all this how How shall I know my abstainings from sin and acting duty springs out of naked feare or a feare commixt with love Where they proceed out of meer feare may I know whither my abstainings from sin or acting of duty springs out of naked feare or else out of a feare commixt with love And rather out of love then feare Sol. To resolve you in this and let me tell you this conduceth much to the discovery of uprightnesse consider 1. That where they proceed out of naked and meer feare Two Things 1. There is a contrary annd full regreeting of the heart against There is a contrary regreet of the heart against them them the bent of the heart is otherwise set for all acts of meer feare I speake of morall acts are reputed violent and involuntary they arise from a constraint and all constraints urge out acts which the nature if it were it selfe would not incline to nay the nature drawes against what it doth if it doth do any thing out of meer feare 2. Acts depending upon naked and meer feare doe cease when Acts depending upon feare cease when the motives of the feare ceaseth the motives or causes of that feare do cease and are still As the fable hath it of the frogs that though naturally they are inclined to croke yet when Jupiter threw downe the tree amongst them they were all husht and silent yet at length seeing no harme to ensue they set up their ugly note againe so evill men whose hearts are bent to sin may yet in the time of feare draw in hold off from sinning the beastly drunkard will not call for a cup to carouse nor the filthy wanton for his Queane to embrace on his death-bed he feares the flames of hell instantly to claspe him But let the motives of feare cease why he is as averse to that reformation which he professed and he is as facill and forward to that evill which he seemed to defie as the water is to fly out and run in its course which hath been for a while violently barred up and stoped As the Israelites who came off from sinning and into obedience upon the meer call of the stroke either of the sword or of the plague they did start aside Like a broken bowe Psal 78. 57. they served under the rod but when that was off they returned to the accustomed bent of sinning presently 2. That where they proceed out of feare mixt with love and Where they proceed out of fear mixt with love A man hath an eye to divine glory more then to his own safty rather out of love Foure Things 1. If love is mixt with feare in the obedience there a man hath an eye to divine glory as much if not more then to his owne safety Where meer feare prevailes to the worke there it satiâ—fies the man if he may after all sleep in a whole skin if he may be preserved and be secure what glory God may have he cares not nor mindes it directly But now if service spring out of love to God here my safety satisfies me not I do aime at Gods glory for I love him and love his praise as on the contrary where a man abstaines from sin out of meer feare he doth it not because else God shall have dishonor dishonor to God is not it which prevailes but his own quiet and personall exemption from paine and wrath and infamy these only sway with him and. 2. where love and feare concurres to set out the obedient acts there acceptance is propounded by the soule as well as recompence it will not suffice me that I shall have my pay but it Acceptance is propounded by him as well as recompence more affects me that God will be pleased to accept of me This is a truth that nothing but love will satisfie love the love of acceptance exceedingly answers all the acts which come from the love of obedience that I shall decline vengeance by such duties alas that is not all Nay but I bend and strive to finde acceptance with my God and Father love is the most predominant cause 3. Love is not only commixt with feare but is a more predominant cause in abstaining from sins where the contrariety of the act to God swayes and workes more upon the soule then the contrariety of the punishment to the man what 's that that is the offence by the vilenesse of sinning is far more grievous to my soule then the sense of punishment for sinning nay when the soule in a free and able estate to judge can utter from a sound conscience that were it to make its choices it had rather a thousand times submit to the punishment of sin then to the acting of sin verily if such a person abstaine from sin the abstaining is not out
or all manner of sin which yet must not be taken simply but restrictively not all manner of sin in comparison of sin to the rule that forbids it for then the sin against the Holy Ghost should be remitted but all manner of sin in opposition to the sin against the Holy Ghost i. e. any sin that is pardonable all manner of sin First Whether you respect the several species of sin may be remitted Noah's drunkenness Abraham's lying David's Adultery Manasse's Idolatry Peters denial of Christ were remissible Secondly Whether you respect the many degrees and intentions of sin either in the multiplied iterations of sinful acts or in the accessory aggravations of them from the force of circumstances in time place person object end c. And that we may not doubt hereof a special instance is given Blasphemy what it is in a sin of deepest dye and desert viz. Blasphemy this also may be remitted The schools tells us it is such a sin as either detracts from God that which belongs unto him of right or fastens on God reproachfully and disgracefully that which is not convenient to so pure and sublime Essence and Majesty And the Scripture tells us that it wounds or strikes through the name of God Lev. 24. 16. nothing so dear to us as our name and reputation and therefore we are sensible of the least indignities which touch there God doth himself profess how tender and jealous he is of his name and glory it goes very near to the quick yet such is the Miracle of his gracious disposition that he hath mercy even for Blasphemy I was a Blasphemer saith Paul 1 Tim. 1. 13. but I obtained mercy Only know that Blasphemy here pardonable is not that which springs from malice and hatred after conviction but that of ignorance as Pauls's or of infirmitie as Peter's Secondly The quality of the act shall be forgiven No The quality of the Act. such word as that for a sinner his life and joy lies in it Some by these words understand 1. Certainty of pardon Thus Theophylact who holds the event so sure that there needs no repentance to obtain pardon for sins not committed against rhe Holy Ghost This erroneous opinion need the kindness of a large pardon 2. Desert of pardon Thus Origen l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 3. Qui peccat in filium hominis venia dignus est quia videtur in ignorantiam decidisse there is some ground of Apology in this this opinion is not very unsound but not genuine 3. Facility of pardon thus Jansenius in Concord Evang-Remittetur non quasi cunctis hominibus remittetur sed quod facile remittetur there is not so much difficulty to get these as the other to be pardoned 4. Not Eventum infallibilem sed possibilem shall be forgiven i. e. they are such as are not excluded from hope and offer of pardon not that they are certainly remitted to all in the event or that they deserve pardon or that they are easily pardoned they do not contract a peremptory incapacity of Mercy but that they may and if repentance follow shall certainly be forgiven Thirdly The indesiniteness of the subject unto men not The indefiniteness of the subject a man guilty of any manner of sin except that against the Holy Ghost but such is the rich grace of the great Court of Mercy that he may take out his pardon Christ doth not say not one sin but All sin not all sin of one kind but all manner of sin all sin of any kind shall be forgiven not to one man but to any one unto men unto any one of the sons of men whence we may conclude this comfortable truth DOCTRINE There is a possibility of pardon to any sinner for any sin except the sin against the holy Ghost THat there is a possibility of pardon for any Sinner whatsoever and for any sin whatsoever to all men for all manner of sin except the sin against the holy Ghost Hence the infiniteness of Divine Mercy is in Mica 7. 19. compared to the depths of the sea The Ocean is of that vast capacity that it can swallow up the highest mountains as well as cover the lowest Mole-hill And Isa 44. 22. it is compared to the strength of the sun which can scatter the darkest clouds as well as consume the thinnest vapours There is in man a continual fountain of sin in God a continual fountain of Mercy Zac. 13. 1. still running yea there is in man multitude of sins which stream from that corrupt fountain and there is in God Multitudes of Mercies to heal and stop those various currents Psalm 51. 1. According to the multitude of thy tender mercies blot out mine offences In the prosecution of this Truth I shall speak to three things 1. The Explication of the terms 2. The demonstration of the Truth 3. The Application The explication of the terms Forgiveness described It is an Act of God 1. The Explication of the terms 1. Forgiveness of sin is a gracious act of God in and through-Christ discharging the believing and repenting sinner from the guilt and punishment of sin It is an Act of God The Donatists hold that man could forgive the sins of men and St. Austin chalengeth them for so bold an Assertion that in this they are worse then the Pharisees who maintained this truth Who can forgive sins but God Object It is true Christ committed to his Apostles a Ministerial Absolution in his Name and virtute officii to bind and lose sinnes Sol. But if we speak of an Authoritative Right and immediate Power thus only God forgives Life and death are only in the absolute power of the Supream Lord and because our sins are directly committed against his Justice therefore it belongs only to his Mercy to forgive 2. It is a gracious Act. No way deserved by the sinner A gracious Act. Gratia indebita liberata said St. Austin Hence in Scripture you find our forgiveness like a stream issuing out of rich Mercy Great love and the riches of Grace and the Prophet speaking of forgiveness usually adjoynes For thy Mercy sake for thine own sake intimating that forgiveness is a free Act not purchased but given not merited but granted There is I acknowledge A double graciousness in the discharge of an offendor One without any satisfaction at all I am much mistaken if Socinus and his Atheistical Complices run not this way Another is When the satisfaction of a surety is accepted for the principal debt In this respect is our forgiveness gracious not that Justice is not at all satisfied but that the offendor himself never satisfied it he is discharged by the price which a blessed Mediator laid down 3. Discharging the sinner of guilt and punishment There Discharging the sinner of guilt and punishment are two things in sin One is the stain pollution or defiling quality of it and this is the Object of Sanctification which
unglorious thing on God or Christ and his Truths both of which may be in actu signato when the person doth express out in words all this or in actu exercito when all this is in conceptu mentis proposito Though perhaps he doth speak what is true and honourable of God and Christ yet it is modo irrisorio contemptivo as Cajetan observes after a disgracing and despicable manner Now then the subject of the sin against the holy Ghost is such a Blasphemy who doth most unworthily think of Christ and this is verbum mentis inward Blasphemy in conceptu and who doth basely deride and scoffe at him and his Trurhs jearing at his holiness and the excellency and purity of his wayes and this is verbum vocis outward Blasphemy The which is not occasioned by coaction of Tyranny as some through torment may speak with their lips that which their heart abhors nor by the phrensy of the disease when a person not mentis compos talks idly he knows not what but it is a set Blasphemy and deliberate formal Blasphemie arising from a direct intention to eclipse and despise and diminish and disgrace the glory of Christ in himself truths wayes servants and it may be that even in this sense those that thus sin are said to put Christ to an open shame Heb. 6. 6. The Object of the Gospel 3. The object of this the Gospel of Christ The common Object of Blasphemy is God considered in Essence and Revelation and man The Object of Blasphemy less generally taken goes not lower then God and his Truths but the special Object of Blasphemy against the Holy Ghost is the saving part of the Word It is tht Gospel of Christ Heb 10. 29. The Son of God and the blood of the Covenant are the Objects of this impiety O how this raises this reproachfull sin It is a high sin to reproach any Attribute of God to reproach any part of the Truth of God but to fasten disgrace on the mercy of God to poure contempt on the Gospel of God there where his compassions yearn to sinners there where his freest grace calls upon sinners there where the Sun of Righteousness and salvation shines to sinners this is the highest Injury yet on this most amiable countenance and tenderest affections of Heaven doth this blasphemer cast his most impure and foulest indignities which appears in the Acts incident to this Subject Thirdly The Acts they are two The Acts of it 1. A malicious rejecting of the Gospel both in the Truth and in the Goodness of it The Gospel may be not hearkened to A malicious rejecting of the Gospel Where it is represented and yet the person not guilty of this sin It may be refused though it be hearkened to and yet we guiltless of the same All Refusal all Disobedience unto it doth not necessarily infer this sin but there must be a malicious Rejecting which notes two things First A compleat and free disposition of the Will he sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A compleat and free disposition of the Will non per ignorantiam non per violentiam sed motu spontaneo for there be some actions which arise parrly from the will and partly from externally impulsive Causes Secondly Which arise immediately and totally from the Will such is this rejection it is not caused through the darkness or mistake of the understanding nor through the powerfull impression of persecution nor through any violent distemper or sudden motion of the affections nor through the importunity of temptation nor through any phrenetical disease but through the natural and internal inclination of perverseness in the Will when the person is set in the fairest of Circumstances and conditions not blinded not agitated but voluntarily and wilfully rejects the Gospel of Christ II. Access of deepest malice and constant hatred in the Access of deepest malice Tom. 2. q. 155. Will Therefore Alexander Ales saith well that the Motus hujus peecati habet originem a certa malitia i. e. ex malignitate animi cum conscientia peccati ex quadam mentis perversitate when the person doth it of set purpose and with a sectet complacence he is gladded that he can despite and injure Christ and his Gospel This despitefull rejecting is expressed in Heb. 10. 29. By First Treading under foot the Son of God the most base esteem of Christ respecting him no more then the impurest dirt in the streets or the most vile thing as Ambrose expounds it It were fault sufficient not to accept of Christ it is a deeper treason to scorn and reject Christ and Mercy but how infinitely vile is it to do this with a disdain and with a despitefull humour with a purpose to vex and dishonour Christ and the Gospel Secondly Counting the blood of the Covenant an unholy thing The blood of Christ is the blood of the new Covenant it is it wherein Promises of life are made it is it whereby reconciliation with God is effectually made it is it by which we obtain salvation and this blood it is called Precious in Scripture but he that sins against the Holy Ghost vilipends this blood he doth no more accompt of it then the blood of a most common thief and unhallowed person 2. ly A despitefull persecuting of the Gospel as it is evident here in the Pharisees who hated the light and bitterly persecuted A delightful persecuting or the Gospel the light and thus was it with Julian Lucianus Porphirius and other odious Apostates who were so hellishly incensed against the Gospel of Christ that if it had been possible they would have plucked this Sun out of the Firmament they would have rooted out the very Name and naming of Christ the reasons whereof I conceive may be thâ—se First The strong possession of their hearts by Satan who communicates unto them this eternal malevolence and hatred of Christ Secondly The inward perswasion in their own consciences that they shall never have part in Christ whereupon in the fury of despair For themselves they are maliciously bent against the possible benefit that any other may draw from Christ The Formal Aggravation of these Acts after manifest The formal aggravatâ—on of these acts conviction by the holy Ghost A man may reject the Gospel a man may persecute the Gospel and do it with his very soul and heart as Paul who breathed out persecutions and destroyed them that called upon the name of Jesus and compelled many to blaspheme and waxed mad against the Saints yet not sin against the Holy â—host for all this may be through ignorance the Understanding not knowing the Conscience being not yet convinced nay it being perswaded of the contrary as fit and lawfull Acts 26. 9. The thing therefore that formerly Doing thâ—s after conviction by the Holy Ghost contains the nature of this sin is the doing of all this after and against Conviction by the Holy Ghost
Thus the presumptuous sinner Note makes way to the despairing sinner for what is it which causeth despaire when the soul sees justice to be exceeding great and a cloud over the mercy-seat now it sinks a pace and what darkens the mercy-seat more then the greatnesse of sinning and why doth divine justice seem so terrible but because the person hath been so audaciously sinful Now he saith with Cain my iniquity is greater then can be forgiven Gen. 4. No no there is not balm for such wounds there is not mercy for such great transgressions as I stand guilty of SECT VII 4. Of Direction THe last Use of the point shall be for direction guiding us Direction Nine Rules How to be kept from presumptuous sins Beware of a course of little sins to the observation of some particular Rules that so we may be kept from presumptuous sinnings 1. Beware of a course of little sins The stirrop though it be low and small yet it doth serve a man to mount the great flames of fire took their beginning from a cole or a spark And men usually have been first wading in lesser sins who are now swimming in great transgressions sinnings supposed as little or inconsiderable have not only this happinesse that they are not so much regarded but this unhappiness that they are more often committed And then this is certain That the frequent commission of small sins is great in it self and doth also dispose and prepare to greater commissions many drops make a currant he who makes no conscience of acting many little sins will shortly take the boldness to assay and act some great sin For 1. The more any sin is committed the more is the Note judgement blinded and corrupted 2. The more are the affections inclined and seduced 3. The more is conscience benumbed and seared 4. The lesser force have divine arguments with the soul being surfeited with the pleasures of former sinnes and then it must well follow that the heart being thus qualified may easily be wrought upon to a foul commission this I finde that the way to be kept from an high sin is to fear the least sin For little sinnings are not like a little inch of candle which goes off in an absolute period but they are like a traine of powder which takes fire from corn to corne till at length the barrel is burst asunder or like a little sicknesse which is an humour disposing to a stronger distemper or like a little circle in a pond which begets greater and greater I observe three things 1. That Satan hath a strange hand over that soul which can Satan hath a strong hand over the soul which can bear with any sin bear with any sin he may by lesser things maintain his command as it was said that the little childe did command the land for the childe prevailed with the Queen and the Queen with the King and he over the land Satan can prevail for a little sin and a little sin can prevail with the heart and the heart with the whole man 2. That little sinnes are breeding sinnes Now sinne will keep its bounds but naturally would greaten it self though Little sins are breeding sins it seeme modest at first yet will it by degrees become familiar and impudent 3. They are entisings sinnes they are the advocates in the They are inticing sins bosome for greater they do not onely labour for their own lodging but will deale strongly with the heart to embrace greater as occasion and temptations present themselves Therefore this do give the water leave no not a little little streames makes way to the ocean And thou studiest the present way to become a great transgressor to rise to presumptuous sinnings who wilt allow thy selfe to be an habitually immoderate sinner Secondly take heed of the iterations of any sinne viz. do not go a sinne over and over of all transgressions Take heed of the Iterations of any sin which dispose the soule towards presumption the repeated have a special influence and I will give you a reason for it Because presumptuous sinnings depend much upon the boldness of the heart when the heart becomes bold and fearlesse Note it will then venture thorough thick and thin it will presume far they were men who sinned with both hands and as high as Sodom who came to this passe that they knew no shame Now sinnes of iteration or repeated sinnes they frame a boldnesse in the heart as repeated blows do the anvile and the more hardened the heart is the more bold it growes partly because they delude the heart they work false principles in the minde forasmuch as we have gone on in these courses again and againe and no evil befals us therefore to morrow shall be as to day let us eat and drink and sinne It was a sweet advise that of Elihu Job 34. 32. That which I see not teach thou me if I have done iniquity I will do no more for all sinne grows strong by practise and the often going over it is like the motion of the feet from one round of the ladder to the other still rising or like the manifold turnings of the wheel which mounts the weight still to an higher pitch what Job therefore spake in another case Once have I spoken but I will not answer yea twice but I will proceed no further Job 40. 5. that I say unto thee once thou hast sinned thus and thus yea twise and yet conscience is tender there is yet fear and sorrow but proceed no further least that become mighty to sinne This is certaine that the stronger sin grows the more easily will a sinner presume Now repeated sinnings do wedge in the sin with strength as the more often the Schollar writes after the copy the fairer he writes and the more he is enabled to write so often sinnings makes the soul more strong in that kind and then more fit for a worser Thirdly do not stifle or reject the frequent checks of conscience Do not stifle the frequent checks of conscience God hath appointed several things to give the sinner a touch like cords to twine him in to keep him from sinnings viz. the voice of the word and the voice of judgement and the voice of men and the voice of his own conscience Now mark it there are two of these voices more especially which if a man will neglect and slight a thousand to one but he will fall to be a presumptuous sinner viz. 1. The voice of the Word Prov. 29. 1. He that being often reproved hardened his neck shall suddenly be destroyed and that without remedy 2. The voice of conscience when the conscience shall concurre with the word in its informing acts and in its directing acts and in its warning acts and in its restrictive acts and in its corrective and judicial acts i. it shall point the way or fact in the evil and unlawful quality of it and strive and reason