Any thing may prove too strong for him who conceives himself too strong for any thing He that will venture upon sinful provocations and occasions disarms his soul and lays his very heart naked to a conquest A Christian may do very much in good wayes which have Gods warrant to lead him and Gods promise to keep him but if he alone will be presuming as the Israelites who would go up to fight upon their own humour fell and lost so shall a man presently learne his owne weaknesse by the strength of sinnes surprisal many a man hath been spiritually wounded not because he had no grace but because he would adventure upon the strength of it without any security from God 3. That pardon is not so easily obtained Nor the soul so And that pardon is not easily obtained quickly recovered after particular dominions It is an easie thing to slip into sinne it is difficult to get out of it a little thing will serve to distemper our health and yet much Physick is required to set the humours streight again All entrances to sinne are with the greater facility for then temptations and carnal affections blinde our judgements but the recoveries are the harder for now the vilenesse and hainousnesse of the sinning appears more distinctly and the conscience works more sharply and vehemently and our very graces are the more disabled Assuredly if you will venture to sinne you lose a friend of God and encouragement in conscience and strength in your soules this very conceit that thou shouldest easily make thy peace with God and finde mercy though thou didst sin I say this very conceit will mightily afflict thy soul and aggravate thy transgression when thou beholds thy soul in blood for sinnings mercy is the most singular ground of repentance and nothing stings us more for sinning then this that we abused mercies to invite us Therefore when sin tempts thee resist it yeeld not to it say thus who would adventure the sweet mercies of a gracious God to satisfie the lusts of a damnable sin and why should I be so mad having health to make my self sick to break the bones which yet are whole to unsettle the peace of my conscience to weaken my graces to dis-joynt my estate If as now I am I have much to do ah what folly is it to make more woful work for my soul How justly may God leave me who will forsake him for that which I know will displease him and what if he should riâ—hteously deny me grace to repent who proudly will abuse his grace to sinne Beloved let the judgement at all times be thus effectually convinced and it may prove a sinâ—ular meâ—ns and help against particular temptations of sinne by which 〈◊〉 is attained 3. Be not in the ways of Dominion great sinnings 〈…〉 alway prevaile at first sight but they have a traine 〈…〉 thod to prepare the soul and then on a sudden they violently surprise it There are these methods First perhaps naked motions the vile heart gives up only a shew of a particular sin in an imagination our thought presents the kinds of sinnin and so falls in again Then perhaps a careless use of our senses which wandring without regard light upon some object which fits the former sinful motions and strongly inlivens them After this active contemplation of these sinful motions not to detest and bewaile them but to look upon them in an idle way After this a meditation of them which is a more deliberate entertainment of them which now riseth to a kind of treaty in the minde where the sinful motion craves entertainment by arguments of profit or pleasure on credit then a darting down to the affections to hearken and delight Then upon the next occasion an acting of all this sinful imagination and plot Brethren if you love your souls take off sinnes in their entrances before they gather head if a man could keep sinne from pleading he might keep himself from acting Break the egg and you need not feare the flying of the bird Crush Simile sinne in motion and it is a clear way to prevent sin in dominion The match will never be made if all treaties be rejected little motions are the principles of great sinnes as springs of rivers and sparks of flames Therefore let us this do resist motions to sin as a man should resist the actings of sin do not say it is but a thought Jehues army came after the scouts Great sinning may attend little and flattered imaginations he who slights inward thoughts and is careless of his outward senses is in a faire way to become a great sinner Sue out your standing by by prayer and faith Fourthly sue out your standing by prayer and faith I will tell you two things 1. That the strongest grace cannot free us from the fiercest assaults even the best heart and most eminent Christian is exposed to the foulest and most violent temptations of sin and Satan 2. That this resisting strength which keeps sin from dominion is in God and not in himself As that we become good is from the goodnesse of Gods grace so that we prove not bad is from the greatnesse of Gods power no man is able to change his own heart nor is his heart his own guard Therefore under all temptations be at prayer and faith These are the two wings of the soul c. Some victories are best had by standing up but that against sin is surest by kneeling down O when the heart is much in prayer it is then most in strength prayer engageth all heaven against a corruption And God hath promised to subdue iniquities and that sin shall not have dominion Rom. 6. 14. Now what he hath promised that he is able to perform and will if we can pray and believe We give sinne the great advantage when we slack our prayers and lay aside our faith It is the wisest art of a tempted soul to decline all occasions to be under prevailing Ordinances and to use prayer and exercise faith according to the nature kind and measure of sinful motions and inclinations PSAL. 19. 13. Then shall I be upright and I shall be innocent from that great transgression CHAP. V. YOu may remember that heretofore we have handled Davids petitions against sinne 1. In secrecy 2. In presumption 3. In dominion Now we proceed to speak something of the conclusion or inference which that holy and sweet Psalmist draws from all this Then shall I be upright and innocent from that great transgression To me it seemeth that Davids special aime that white or mark which he had in his eye was this to be upright he knew well that that was it which God looked for which God most of all prized and which for his soul would prove most necessary and comfortable and withall he well knew that the allowance of secret sinnes or the wallowing in great transgressions were quite contrary thereto And therefore he prays earnestly
government of Christ they do consent unto him that he only shall rule them and they do resigne up themselves to his will they do bestow their hearts and service on him Beloved when a person makes choice of Christ to be his Lord he doth consider the several kinds of dominion of sin of the World of the Devil of Christ he considers them seriously and compares them and then he findes that no dominion for a mans soul is like Christs none so righteous and just none so holy and heavenly none so sweet and profitable Christ hath the only right to the soul and his government is infinitely best Now the person hereupon makes choice of Christ and comes unto him with humble tears and beseecheth him to reigne over him O blessed Jesus saith the soul thou art the only Lord and there is none like thee or besides thee I have been a rebel an enemy unto thee I have been disobedient and have served divers lusts and pleasures I have served the world and the Prince of darknesse but now I renounce their service and condemne my slavery and come unto thee to be my Lord. Thy title is just and proper to my soul it is thy purchase and therefore the service of it belongs to thee Thy precepts and commands are righteous and holy therefore doth thy servant make choice of thee and love them thou wouldst have my heart my will my affections my life and who should have them but thy self upon thee do I bestow my self and most gladly do I consent to thy holy wil and resigne up all the strength and powers of all that I am or have or can do to the service and honor of thee though sin rage yet I will serve thee though the world frown or fawne yet I will serve thee though Satan tempt yet I wiâ—l serve thee My heart I bestow on thee as well as my safeties my service I bestow on thee as well as my hopes thy honour I desire sincerely to intend my love I set on thee my fear is of thee my greatest care shall be to obey thy will and my only joy to bring thee glory such a choice of Christ to be our Lord infallibly argues that sin hath not dominion forasmuch as this cannot be without the change of the heart and whole man which change cannot consist with sinnes dominion 2. If sin and we be enemies then sinne is not our Lord. If sin and we be enemies Sin is an enemy Really Sin is an enemy two ways Either Really thus it is an enemy to him who yet dearly loves and faithfully serves it thouâ—h it gives unto a man the wages of unriâ—hteousnesse many sinful pleasures and many sinful profits yet in all these sin is an enemy to the person it woâ—ks his soul off from God and happinesse and holiness and exposeth it to death and hell Practically thus sin is an enemy when a man looks upon Practically it and deals with it as with an enemy he judgeth of it as of a viâ—e thinâ— and hates it and abhors it as the only evill thing and enemy to his soul Beloved when sin hath dominion there is then a confederacy 'twixt it and the soul the Prophet calls it a Covenant and the Apostle calls it a contract or espousâ—lâ— or marriage i. such an agreement and conjunction where the soul bestows its choicest love on sin But when the dominion of sinne goes off then the Covenant is broken the knot is dissolved the affection of love is displaced As it was in another case Amons love turned to the cruelest hatred so here though a man did love his sins yet now his love is changed into hatred and this hatred infallibly argues the indominion of sin for 1. Hatred includes separation It is such a quality as draws off Hatred includes separation the sou love is that which draws on the soul towards its object and hatred is that which draws it off Get thee hence said they in Esay 30. 22. and what have I to do any more with idol said Ephraim Hos 14. 8. Now sinnes dominion consists in the cleaving and united subjection of the affections the soul makes sin its centre unto which it wholly inclines it and the soul are one when sin reignes and therefore the separation of the affections which is done by hatred argues that the yoke is broken asunder 2. Again hatred includes perfect opposition the greatest defiance Hatred includes perfect opposition and contradictions and warrings arise from hatred we oppose and crosse most where we hate most And this cannot be where sinne hath dominion for there our weapons are edged for our lusts we love them much and defend them most and are careful to preserve and keepe them Thirdly hatred inclines to destruction Ruine is the scope Hatred inclines to destruction of hatred we seek the death of him whom we hate and all the evil which befals a person hated is the joy of him that hates So is it where sin is hated a man seeks the death of sin and therefore such persons as hate sinne are said in Scripture to mortifie the flesh and to crucifie â—heir lusts i. the killing and subduing and rooting out of sinne is that which they desire and endeavour Now this cannot stand with sin in dominion where a man is so far from offering any deadly violence to his reigning sins that he reputes him as the greatest enemy who drawes forth any crucifying weapons and applies them to the casting downe of his strong holds 3. If holiness or grace hath our love then sin hath not dominion over us If holinesse here our love Beloved it is granted that 1. The Dominion of sin may consist with the naked profession The dominion of sin may consist with the naked profession of holinesâ— of holinesse An hypocrite whose heart is in the deepest and most affectionate and elaborate service of some one particular lust he may yet wear the livery and garb and profession of greatest sanctity Nay he doth therefore seem good that he may the more inobservably and fully follow his sinne 2. The Dominion of sin may consist with the knowledge of holiness great parts and intellectual speculations of holinesse And with the knowledge of holinesse as they may depend upon forraigne causes without grace viz. upon meer study and frequent hearings and a natural desire of knowing and looking into all intelligible objects and also on an humour of pride that a man will be accounted able to say something in every thing I say as those intellectual parts may depend upon weak and vain causes so they may consist with an ardent love of reigning corruptions for learning alters not the nature nor doth more knowledge overthrow sin a man may be a learned sinner and by his knowledge grow more accurately and inexcusably sinfull 3. The Dominion of sin may consist with some visible actings And with some visible actings of holinesse of
only rise but fight a naked combate shall not suffice but assault and pursuit it will work with the art of holy strength to the more deadly offence of that particular corruption Obj. 3. Yet there is a more difficult case then any which Doubt from the renued actings of sinne hath been already proposed and that is renewed actings of the same sinne the person falls into the same sinne again and againe and this repetition of sinful acting seems to be sinne in custome and sinne in custome is sinne in dominion thus is it with me or hath it been with me doth some troubled soul reply and therefore my case is miserable Sol. To which case divers things must be said Answered 1. Repetition or renewing of the same sinful actings is Repetition of sin is very fearful without all doubt a very fearful and abominable thing what is it else but a further and stronger wedging in of the corruption frequent actings of sin do ever strengthen the sinful nature Every soul being made more apt to sin by more sinnings what is it else but a broading and widening of sinne the sin growes bigger in the bulk and higher in the guilt by a continued then by a single commission Now a man sins against that which his own conscience hath condemned as well as the pure word of God Now a man adventures into troubles against all his former trouble he hath felt the sinne to be bitter and knows that it must cost him either Hell into which God may presently cast hiâ— or great sorrow and repentance which God may now judicially deny him Now a man sinnes against all the workings of grace so that God may bring forth all the former acts of the soule and set them against the thus sinning person Look thou here are the wounds which thou didst make heretofore and yet thou strikes into the same again Here are the teares which thou didst shed for this sinning heretofore and yet thou wilt provoke me againe here are the sighs which thy heart did break out here are the fears which did distresse and perplex thy soul here are the prayers which thou didst make for my tender mercies here are the Covenants wherewith thou didst binde thy soul here are the Chapters which thou didst read to support thee here is the place where thou didst power forththy anguished heart in fasting and crying here is that goodnesse and gracious love of mine whereby I did accept of thee upon thy humbling teares into favour againe here is that peace which I did thereupon create and command into thy conscience here is that word which thou didest say should guide and rule thee for the time to come here is that spirit which I sent to raise thee againe And yet after all this thou art at the same sinne againe I might have cast thee off at the first I might have shut up my mercies denied thee recovery avenged my self on thee for thy foul transgressions yet I spared thee though thou didst offend me yet I recovered thee though thou didst provoke me when thou didst very evil even so that thou didst admire at the wickednesse of thy self yet I did thee good shewed thee kindness would not presently forsake thee who didst so foulely forsake me this my free and great grace did then melt thee did then move thee did then excite and stir thee to great sorrow to much care and love And now after all thou hast returned not in inclination but in action into not a little or small transgression but into a grosse and foule iniquity yea â—â—en multitudes of withdrawing arguments did strive against it when the conception of that sinne being with so much secret trouble and fear could not but presage the great dishonour which would redound unto me and the fearful terrour which would befal thee upon the active commission thereof So that beloved without all scruple a doubling of sinne is in it self a more formal intention thereof in its corrupt nature and a more fruitful aggravation of it in guilt and miserable consequence c. Secondly consider that it is such away of sinning as may This way of sinning may justly stagger a man about his condition justly stagger the heart about its condition First in regard of the eminent propriety which it hath in persons who do thus sinne generally though not absolutely and simply three sorts of persons run on in the frequent and manifold actings of great sins viz. Such as are notoriously profane such as are closely hypocritical such as are despitefully opposing the spirit of grace these are they who grow from evil to worse and adde sinne to sinne and make and fill up the measures of their particular iniquities which must needs stagger any soul though perhaps not yet runne on so far as they if yet repeating steps in the same paths which the vilest of sinners have trod in before it Secondly in regard of that dark and rare exemplarity of such kindes of sinning by any in Scripture canonized for Saints or godly persons it is easily admitted that you may espy upon some of the best something of the worst and perhaps thickly heaped upon the same sudden passion and temptation but you shall rarely finde any one of them often at the same foule transgression I say you shall rarely finde it And believe me it will be a staggering case to any sinning heart where its wages are such as to see multitudes of the worst and scarce any one of good note so pacing and walking Nay thirdly untill the soul thus sinning doth bestow infinite Grace is hardly discerned in such a one without much labour labour strong care continued humblings incessant cries to raise it self again in respect of any other evidence it shall hardly or never distinguish the yet secretly remaining the miserably defaced frame of goodnesse within it A soul in this temper is not so much to dispute and question as to rise and work the case of frequenting or renuing the same sinful acts will never be answered in thy conscience but by fullest humblings sound judgings speedy repentings careful watchings and declinings wonderful strengthnings of the contrary grace and acts diligent feare fervent communion with God and more upright walking Yet fourthly though it be a rare case this doubling or renewing Yet this though it be a rare is a possible case of some great sinful act very few good men do it and that too very seldome perhaps as Job spake so they may do once have I spoken yea twice but I will proceed no further Job 40. 5. I say though it be rare yet it is a possible case that sin may have more then one particular victory where yet it hath not dominion I speake not this to hearten any man to sin for this would argue sinne indeed to have dominion but to recover a man that hath sinning whose soul is extreamly bruised with his second fall and whose second wound bleeds
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
ever you would keep off the prevalency of a particular sin observe distinctly and work wisely against all the things which may advantage it in its temptations Thirdly consider that many things may keep back for a while the explicite actings of a particular sinne which yet are not able to weaken the natural power of the sinful inclination There are two sorts of principles as it were which have an influence upon a man some are violent and forcible which work by a strong hand thus farre sometimes prevailing to hold back that a man dares not do such an evil as shame love of a mans credit quiet profit and safety and some are powerful too but yet inwardly weakning the very nature and disposition as all sorts of graces Now then if ever you would be throughly kept from the actual dominion of sinne in gross do not content your selves with meerly forcible restraints for as much as these may oft-times fail you and then your hearts will deceive you you will venture to foul iniquities having nothing now within you of a contrary vertue But above all be striving for grace which is contrary not only to the sinful acts but to the sinful nature which is the fountaine inclining the soul unto them get chastity into the heart and meeknesse into the heart and humblenesse into the heart and sobernesse into the heart and heavenliness and faith c. Fourthly improve that strength which God hath given unto thee every way Though this be rrue that a man by his natural strength can never change his sinful nature yet assuredly he may do much against sinful acts if that he would bestir himself why is not a man able to deny his eye a look or his tongue a word and his feet a walk you know this that sin is set on fire by occasions and by many things which lie directly under our power and it may be much staid by the doing of many things which we are able to do If a man will let his eyes still roule upon vaine objects whereas if he would he might check their motion no marvel if his heart be still set on fire by lust and if he will associate himself with persons provoking him to filthinesse and drunkennesse whereas if he would he might decline that society who can think it strange that such sins should have actual dominion over him If thou wilt thou mayest read and hear and apply thy self to all the means by which grace may be wrought and sin subdued and if thou didst so what canst thou tell what God may do for thy soul Nay let me tell you more that a man who hath received grace and therefore more power then a natural man if he will not improve his strength he shall hardly keep off the actual dominion of some one sin or other if he will not decline that which he should and may and if he will not do that which he should and can it is not his naked praying that will keep him up Prayer without all question as you shall hear by and by is of singular force and use against the prevalency of all corruptions but we must not rest only upon the prayer but pray and work pray and forbear pray and deny our selves pray and shunne occasions pray and follow our help c. Now I come unto some speciall directions against the actual Special directions dominion of a particular lust Foure special Directions First preserve in thy soul a constant and humble feare and Preserve in the soul a constant and humble fear that will keep off the actual dominion of thy sinne Remember Solomons advice Blessed is the man that feareth alwayes Prov. 28. 14. And Gods promise I will put my feare within them and they shall not depart from me Jerem. 41. q. d. without this you are gone you will quickly loose your standing if you loose your fear There be some graces which are as it were the guard of other graces look as faith is a grace which feeds all the rest So feare is a grace which keepes all the rest This holy and humble feare hath these properties all which strengthen the soule against actual dominion of sinne It hath God still in eye it sets a man and his ways and acts in the presence of an holy and glorious God Now saith Joseph how can I do this great evil and sin against God Gen. 39. Again it prefers Gods pleasure and Gods frown above all incouraging or discouraging temptations yea but I must do this for God requires it and delights in it yea but I may not do this for God hates it and will be provoked by it I prefer his favour above all false honour and pleasure and I account his frownes worse then death it self Now if I should thus sin why I provoke his wrath and provoke the Lord to jealousie I cause him to rise in displeasure against me i. e. why how would the Lord take it if I should thus sinne 2. Get a sound and uncorrupt judgement there be three Get a sound judgement cases in which a man is apt to fall under the actual dominion of sinne and corruption of judgement is a maine cause of them One is when he thinks or sayes that the sin is little Another is when he saith that his own strength is great A third is when he assures himself of easie pardon and recovery sinne usually is a cloud and then a shower a corruption in the judgement before a victory in the affections a man will quickly tremble under the guilt of some great commission who hath dallied with little sinnes or with the opinion that they are so And he who ventures farre unto any occasions upon his own strength that man bids faire for some foule fact under which he shortly falls if God shew him not the vanity of his self-confidence And so is he ready very ready for a grosse transgression who hath secured his soul already for his pardon what sin will he stick at who hath perswaded himself that the pardon is already granted although he presume to sin Now cleanse the judgement of these corrupt principles and believe it 1. That no sinne is little That must needs be great which Believe that no sin is little provokes a great God and endangereth a precious soule he who is brought to such an holy tendernesse that he sees greatnesse of guilt in littleness of sinning shall by Gods grace be kept from the dominion of any sinne Every sinne even the least is a foul spot And is the object of divine hatred and curse it may prove like a little spark to consume an house or like a little leake sufficient to drown a ship or like a little thrust into the heart enough to lose a man his life 2. That your own strength is not sufficient even the strongest And that your own strength is not sufficient ship left to it self cannot venture far but it is upon rocks or sands
I mean the soul in its principle faculties as the mind or understanding and the will with the affections If God hath these then assuredly the man is upright when a man can say in respect of his minde with Paul Rom. 7. 12. The Law is holy and the Commandment holy just and good ver 16. I consent unto the Law that it is good or with David Psal 119. 1â—8 I esteem all thy precepts concerning all things to be upright when he can say in respect of his will and affections with Paul willing to live honestly in all things Heb. 13. with him again Rom. 7. 18. to will is present with me ver 19. the good that I would do v. 22. I delight in the Law of the Lord after the inward man or with David I desire to do thy will O my God yea thy Law is within my heart Psal 40. 8. And thou art my God I have determined to keep thy word Psal 119. This in Scripture is sometimes stiled a preparing of the heart to seek God as Jehoshapâ—at 1 Chron. 19. 31. and a cleaning to God with purpose of heart Act. 11. 23. all which intimated uprightness But you may reply if uprightnesse may be truly discovered by the bent of the heart then the vilest person may be upright for they confidently affirm that they meane no hurt their desires are good they would know more they would believe and repent and leave their sins yea they do strive to enter in at the strait gate To this I answer First if any man who hath been wicked doth now finde the purpose and bent of his heart set for God that the desires of his soul are unfeignedly to please God I should not doubt but God had changed this man and his heart were now made upright But secondly I conjecture that no wicked man doth or can have this bent and purpose of heart to please God to obey God in all things for it imports these things 1. An inward desire joyned with love Psal 119. O that my wayes were so directed that I might keep thy statutes But then afterward thy Law is my delight 2. An habitual inclination not a pang of the soul not a mood not a fit of an ague not a flash of lightning not as the morning dew But my soule breaketh for the longing that it hath unto thy judgements at all times Psalm 119. 20. Thirdly an active purpose Herein I do exercise or endeavour my self said Paul Acts 24. 16. though the purpose in an upright man doth exceed his actions yet there is some active and working ability with his purpose he will be doing service to all to God It is with evil men in their purposes as with Pilate he was purposed to let Christ go but yet he gave sentence so they pretend a purpose to please God but still live in their sinnes and do not stirre up themselves at all to all the means by which they may get grace and strength 6. There are many other tryals which I shall but mention unto you v. g. 1. The upright person will not baulk the greatest duty nor the least sins 2. He will serve God though alone Josh 24. 15. 3. His care is to order his conversation by the word that 's his rule 4. His motives which sets him to work are direct not the breath of the people praise of man love of himselfe It is a great matter to observe what sets the soule on work 5. His dearest communions are secret SECT IV. A Second Use of this point shall be for comfort to such as are upright There are many sweet comforts which may greatly revive and chear up such as are upright I will touch For comfort to such as are upright some of them at this time 1. One comfort is this that there is a gracious acceptance of their weak services The King of Persia did lovingly accept the poor mans handful of water and put it into a golden vessel There is a gracious acceptance of their weake services and gave him that vessel of gold To set this on Consider First that all our holy services they are the tithes as it were of our graces the rents of our helps a certain homage which we bring in to God they are such expressions or actions by which we strive to bring God glory and to please him Secondly that the best services are imperfect as no man doth so much as he should so the best Christian doth not so well as he should Look as the highest grace is still in defect so the most solemn duties are still in default It is with the best man in duty as with the Moon though it be at the full and shineth most clearly yet even then it hath its spots so when the heart is most enlarged with intentions and heavenly affections there is yet some contrary twange or some shortnesse some blemishablenesse notwithstanding Therefore Aaron was not only to bear the iniquities of the people but he was also to bear the iniquity of the holy offerings Exod. 28. 38. For as it was with Jacob after his earnest strugling with the Angel he arose with a lame and halting thigh so is it with all of us both in and after our most affectionate performances we are weak in our feet that is not good which is done by a good man and though he doth much which God doth reward yet he doth nothing so compleatly but God needs in something or other of it to pardon and cover Not only our sinnes can accuse us but some sinfulnesse in our best actions no man prays or heares or reades or acts any service of piety or charity in that full and ample eminency or integrity of degrees but that he may with the Elders in the Revelations cast these Crowns down to the ground Thirdly that by reason of these imperfections in duties there is more reason in a strict way of Justice that God should reject all then that he should accept of any thing Beloved it is granted that God doth not reject the services of his servants nay as he doth requite them so he will accept of them and reward them but this is not for the dignity of the servant but from the graciousnesse of the Master For if God should answer any imperfect service yea that which hath but a very little and particular imperfection suppose them to be some contrary transient thoughts or some thinner indispositions hanging about us in our duties I say if God should answer them from the court of pure Justice you should finde that the mixture of a little sin would easily cry down the acceptance of much good The most good which I bring in my services it is but duty and the least evil which I bring is besides the duty and the evil in duty be not able to make that part which is good to be bad yet it is able to shut out the service from acceptance because by reason of that evil the
service is not so good as God may and doth require if he should stand with us upon tearms of strict Justice But then fourthly though there be many imperfections cleaving to the services of men yet if they be upright God will for all them graciously accept of their services Though I pray and with many distractions and though I heare and within my interpretations yet if I be upright in the performances of these i. if my heart be for God indeed under these that I bring in the truth and present strength of my spirit with all humble respect to Gods commands and unfeigned integrity of aiming at Gods glory the services are graciously accepted with God Yea though I cannot alwayes use so many words in prayer though expressions are not so many at this time as at another nay though I finde not that livelihood and chearfulness now as heretofore yet if the heart be upright the service is done and accepted There are two things which may assure a good man that his services are accepted One is faith when he presents his services in the name of Christ look as every sinner needs a Mediatour of redemption so every good man still needs the same Christ as a Mediatour of intercession for his services And though services as done by us can finde no favour yet as presented by Christ they are alwayes a sweet savour before the Lord he is that Angel who hath a golden Censer and hath much incense which he offers with the prayers of all Saints before the Throne Rev. 8. 3. though our services be but weak testimonies yet Christs intercession is a strong and mighty ingratiating both of our persons and actions Another is uprightnesse when the heart is true and plain in what it doth Beloved remember this that as God doth not respect the strongest parts which are passiue as I may say and are idle so he doth not reject the meanest abilities if uprightly imployed No not the day of small things is despised by him if the flax be smoaking though it flame not he will not quench it that is he will not only not slight it but cherish and accept of it 2 Cor. 8. 12. The widows mite the cup of cold water was accepted If a man can truly say Lord I would believe more stedfastly if I could and I strive to believe and I would pray better if I could yet as well as I can I now present my supplications before thee I would serve thee more fully more intirely that is the desire of my soul and my endeavour if I had wherewithal thou shouldst have a better heart more lively affections more ample and chearful duties all should be better if I had a better power I say that notwithstanding the many imperfections yet this uprightnesse this holy frame of a compleat and active will wherein all the powers of the soul are bent to services according to the present power of the measure of grace â—â—â—eived is a most sweet smelling sacrifice and mounts into the most gracious acceptance of God in Christ I pray you remember that of David like as a father pities his childe so the Lord pitieth them that feare him Psal 103. 13. And that of the Prophet I will spare them as a man spareth his own sonne that serveth him Mal. 3. 17. The father commands his childe to lift up the weight and the childe readily addresseth to the obedience he lifts and assayes and still he gives another ha at it but perhaps he cannot get it quite up why the father likes his childe for this and though perhaps the weight be where it was yet he calls this act of his child true obedience why because though that be not done which the father imposed yet it had been done if the child had more strength and he endeavoured with all his strength for to do it Or thus the father wills the childe to shoot an Arrow the child draws the Arrow perhaps but half way and though his eye were upon the mark yet his arrow falls short many Bowes length why the father will yet commend all this for though he sees that the Arrow is short yet he observes that the Bowe was drawn and although the mark be not hit with the Arrow yet it was aimed at with the eye of the childe so is it with God our father who commands such and such duties to which if we addresse our selves with uprightness he will wink and passe by the weakness in action whiles he both observes and accepts the integrity of intention and affection Obj. O saith an upright person I finde such infinite heaps of other thoughts such dulnesse and deadnesse of spirit such untowardlinesse so many weaknesses every way all which are the grief of my soul and it troubles me much that I cannot do the good that I would how will the Lord take such broken services from me Sol. I answer if thy heart be upright in these interrupted services God hath mercy to pardon the weaknesses and he hath wisdome to finde out the uprightnesse and he hath graciousness to accept of the dutifulnesse A Goldsmith will not cast away those lesser raies of gold though mingled and to an inexpert person confounded with various heaps of drosse and â—â—st now he hath an art to find out the little gold and put side the drosse Though with all our holy actions there be much corruption and weakness commixt yet there is such a wise art in Gods gracious mercy as to finde out uprightnesse and holinesse of desire and endeavour in a service commanded with many infirmities 2 Chr. 30 18. the Lord pardon every one v. 19. That prepareth his heart to seek the Lord God of his fathers though he be not cleansed according to the purification of the Sanctuary verse 20. And the Lord hearkened to Hezekiah and healed the people 2. A second comfort is this that if a man be upright he shall not only finde acceptance for services but also indulgence for offences If a man be upright he shall not only finde acceptance for service but indulgence for offence You must ever distinguish twixt the cause and the subject the cause of all pardoning indulgence is the free grace of God in the blood of Christ but the subject of indulgence is the person to whom God is pleased to give his pardon and release None comes in under the wings of the mercy-seat so as the upright persons Uprightnesse in Scripture hath in a well understood sense seemed to cover all you read of King Asa and of many passages which did greatly blur him both as a King and as a good man he did not break down the high-places he sought to the Physicians he joyned to the King of Syria he cast the Prophet into prison who reproved him for it yet 2 Chron. 15. 17. the heart of Asa is said to be perfect all his dayes How all his dayes and yet such sinnings sometimes yes all his dayes for sinnes stand
and immediate causes thereof demostrate uprightnesse All doing of duty is not a convincing argument of uprightnesse or hypocrisie 2. This also must be granted that all doing of duty is not a convincing or immediate argument of uprightness Uprightness is not so punctually decided by matter as by manner as he spake of gifts which should be reputed virtuously liberall Non qua manu sed qua mente The quality of the mind consigned them much rather then the bounty of the hand That may be safely affirmed of all duties not so much what is done as how it is done argues our uprightnesse Let never so much be done out of base and sorded motives and ends for by and vaine glorious respects or meerly servile reasons without a voluntary and dutifull affection all the worke though much though great though frequent yet it doth not infallibly assure and conclude uprightnesse Some things we must be informed of Some things though we must be informed of v. g. 3. things 1. That all abstainings from sin out of feare or performing of duties from it do not necessarily conclude tâ—aâ— a man is not upright Nay a man who is upright may abstaine from the one and performe the other without any checke or prejudice to his All abstaining from sin out of feare and doing duties from it concludes not against uprightnesse uprightness Which I shall clear by these arguments 1. If a man may be upright who in duties hath an eye to the reward then by the same argument he may be upright who in them hath an eye to the punishment forasmuch as both these Proved are extrinsecall motives and alike conclude for a respect to a mans selfe But a man may be upright who yet in his duties Note hath an eye to the reward v. g. Moses who was faithfull in all the house of God Heb. 3. 2. i. very upright had yet in his obedience a respect to the recompense of reward Heb. 11. 26. If persons reputed in Scripture to be upright have yet abstained from sin and performe duty out of feare and these acts of theirs have been approved then services done out of feare may consist with uprightnesse I confesse that all which hath been done by upright persons doth not presently testify uprightness but that which hath been done by them and is rewarded by way of approbation that I say doth not prejudice uprightnesse But the upright person in Scripture have abstained from sin and have performed obedience out of feare and this hath been approved of Ergo Iob was an upright person by Gods owne Testimony cha 1. 1. The man was perfect and upright yet the feare of Gods wrath kept Iob from sinne see Iob. 31. 1. I made a covenant with mine eyes why then should I think upon a maide he durst not give way to wanton looks nor uncleane thoughts why what with held him see v. 3 Is not destruction to the wicked and a strange punishment to the workers of iniquity q. d. this were the way to wrath and plagues to judgement and to Hell So v. 21. He durst not lift up his hand against the fatherlesse i. wrong oppresse or defraud them why v. 23. For destruction from God was a terror to me and by reason of his highnesse I could not endure Paul you wil think that he was an upright person who did exercise himself to have a conscience voyd of offence towards God and man who had the Testimony of his conscience that in simplicity and godly sincerity he had his conversation yet was he the more diligent and the more conscionable in his ministeriall discharges out of feare see 2. Cor. 4. 11. knowing therefore the terror of the Lord we perswaded men i. we know that we must all appeare before the judgement seate of Christ and every one must receive according to that he hath done whither good or bad and it will be a terrible day to us if we be found carelesse and negligent and we knowing this terror therefore we perswade men 3. Nay a man cannot be upright in duties or services if he doth them not out of fear The feare of God is the inward principle of them It is that which God requires with uprightnesse What doth thy Lord thy God require of thee but to feare him and to serve him with all thy heart and with all thy soul Deut. 10. 12. Why What is that feare of God but an awefull regard to God as when Joseph forbore to sin against God out of a regard to his greatnesse Gen. 39. 9. 4. Yea Lastly let me adde one thing more viz. Jesus Christ requires nothing of us which will prejudice uprightnesse but he hath willed us to feare him who hath power to cast into hell Luk. 12. 5. yea I say unto you feare him 1. For my part I know no more reason why service done through feare should prejudice uprightnesse then the services which are done through love for asmuch as the motive of my service in both is God immediately but then in the second place observe 2. That there is a double abstaining from sin and doing of duty There is a double abstaining from sin and doing duty out of feare out of feare One is single and absolute when feare is all the reason or motive as were there not wrath were there not punishment were there not an hell I would not abstaine from sin I would not do any one duty or act of obedience unto God Like an unwilling slave who would break away or would not put forth himself in acts of service were it not the mere feare of the lash Simile of the whip did force and awe him Another is mixt and compounded when though a man doth abstaine and act out of feare yet not onely principally out of feare but also out of love commixt with that feare as a childe who though he doth forbeare many things out of a respect to his fathers power and displeasure yet withall he doth cease them out of a love to his fathers goodnesse and kinde affection thus may it be with a person who is upright he may forbeare sin out of a feare of Gods power and justice and displeasure and yet withall out of a love to an holy and gracious God and a father for both of these may have their work in him without Simile a prejudice one to another or either to the temper of uprightnesse Hosea 3. 5. they shall feare the Lord and his goodnesse The love of an upright man is so pitched on Gods goodnesse that withall it gives way to feare to apprehend his greatnesse and yet the feare of his God is not so awed by greatnesse but withall love may come in to inflame the soule to make it either abstaine or act out of a respect to Gods goodness Therefore Paul though he did perswade men because he knew the terror of the Lord yet was also exceedingly industrious because the love of Christ did
to walk with him he would be careful to please him fearful to offend him ready to obey him would be kept in for God he would not make so many strayings he would minde Gods glory more Thirdly get to hate sin A secret love of sin after all restraints and pauses will draw the soule aside It will like a covered Get to hate sin disease break out againe There are three things in hatred which contribute to uprightnesse 1. It is an inward aversation the very heart is drawen off from an object and the heart is filled with a loathing and a detestation of the evill not the tongue and looks onely but the very inclination of the will is turned aside 2. It is universall for hatred is of the kinde the will in the whole latitude of it is the object of hatred I hate every false way said David Psal 119. 3. It is permanent and durable passion is a storme which will quickly off but hatred is a setled quality arguments allay it not nor doth time remove it what have I to do any more with Idols said Ephraim Hosea 14. 8. They shall defile their coverings and say unto them get thee hence Esa 30. 22. So that if a man could get the hatred of sin he should quickly finde an even uprightnesse The cause why a man is not even in his walking is either because 1. His heart is not bent against sinne but gives a delightful way unto it it doth not resist and loath it but harbours and favours it 2. Some one particular lust winnes and gaines upon the soule though some are unacted yet one speciall lust is retained which hath power to command and rule the life 3. He is carried against sin upon mutable and decaying grounds which being removed the heart then returnes to its proper and naturall bent But now if spiritual hatred of sinne were implanted then the combat twixt sin and the person would be inward the very heart would loath the nature and inclinations of it and it would be universall and constant so that here would arise a generall evennesse in a mans coversation Unevenness though it appear without yet it begins within the heart is the maine wheele of a mans course and therefore if love gets the heart for God and hatred rules the heart against sin you may very well believe that these two will yeeld out a very upright endeavour and course of holinesse In spirituals that which keeps the fountaine doth keep the streame and that which betters the heart doth likwise well order the life 2. For the second which respect the preserving meanes take Directions for preserving it these directions 1. First if you would preserve uprightnesse you must preserve Preserving aâ— holy feare of God an holy feare of God you know the promise I will put my feare into their hearts and they shall not depart from me Jere. 32. Sinning is the only departing from God He never leaves us but for sin our departing is our unevenness and we never leave him but by sinne and our unupright walkings but that now which keeps us from departing is feare The feare of the Lord is a fountaine of life to depart from the snares of death Prov. 24. 27. If a man could alwayes keep an awful and powerfull regard to God that he stood in awe of his attributes and of his word he would keep plaine with God he would not transgresse for a morsel nor thinke that it may be safe for him to sin An Holy feare of God hath these two Properties 1. It puts the soule and actions in Gods presence one saith that God is all eye to see every thing and all eare to heare every thing so doth holy feare represent God as one who is now beholding all that I do and as one who understands my thoughts afar off from whom no not the whisperings of the minde nor the imaginations of my heart nor the closest and most secret actings can be concealed Its stands in awe of this all discovering God how can I do this great wickednesse and sinne against God saide Joseph when there were none but he and his mistresse and his God together Gen. 39. 9. I feare his justice that it will breake out upon me if I should dare to sin and I feare his mercy that it will draw off if I presume to offend Psal 4. 4. Stand in awe and sinne not Psal 119. 161. Princes also have persecuted me without a cause Why this might stirre up strange qualities in David O no but my heart standeth in awe of thy word q. d. I dirst not breake out to sin for all that thy word which I feared kept me in 2. Faith breeds and preserves uprightnesse and evennesse I â—aith preserves uprightnesse remember the Apostles caution Heb. 3. 12. Take heed brethren least their be in any of you an evill heart of unbeliefe in departing from the living God unbeliefe it is the root of all hypocrisie and appostacy that men are but halfe in duties it is because they do not indeed believe the extent of obedience to God and that they keep some private lust it is because they do not indeed believe the truth of Gods justice power wrath But saith causeth evennesse forasmuch 1. As it sets up prevailing arguâ—ents the soul never doubtes in the way but by the strength of false arguments either false pleasures or false profits is forcible with the heart insnares it we step aside alwaies by the cunning of error But faith not only discovers false inducements but also bringes better and stronger motives it knowes and teacheth where the soule will be at a losse and holds it off by the goodnesse and kindnesse and loving favour of God who would venture his comfortable aspect of God and sweet communion with Christ for a morsel of stollen bread or for one draught of unlawful pleasure 2. It constraines the heart to singular love of God and Christ the more faith the more love all true faith is inflaming for it sees and feels much love and therefore kindles much now much love raiseth much evennesse in walking whiles the love is kept up close to God the heart and life ordinarily are kept in an upright motion for all true love is tender and careful and pleasing 3. It purifies the heart Faith is like fire which hath one quality to ascend and another to burne so faith it negotiates for us at heaven and likewise it breeds more intrinsecall renovation of the heart by holinesse faith is the best friend to our graces the surest helpe to our affections the strongest prop to our duties and the sorest enemy to our sinnes No grace doth so much for the heart as faith our assistance for good and our resistance of evil depends most on it we finde experimentally that many sinnes then breake out when we loose the sight of God as long as we can eye God the soule is safe see God in his promises
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
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