man can foretel future things by the Stars then what need of Prophesie The Lord tels us in Esai 47. that he wil bring evil upon his People which they with al their Astrologers should not be able to foresee and hide themselves from verse 11. Therefore shall evil come upon thee and thou shalt not know whence it riseth No! but we wil might they say go unto our Astrologers Do so saies God verse 12. Stand now with thine Inchantments and with the multitude of thy Sorceries if so be thou maist be able to profit and verse 13. Let now the Astrologers the Star-gazers the Monthly Prognosticators stand up and save thee Behold they shall be as stubble verse 14. Iâ— Aâ—â—rologers and Star-gazers can foretel the several Changes in States and Common-wealths and what great things shal come to pass therein and how they come to pass then why doth God say here that in spight of al them thou shalt not know whence this evil comes verse 11. Surely therefore such things as these are not to be read in the Book of the Heavens Quest But is there no Light of Knowledg to be had from the Stars and do not the Heavens teach and declare the Lords handy-work will ye condemn all Astronomy Answ 1 Astronomy No. There is much difference between Astronomy the Lawful knowledg of the Stars and Judicial Astrology whereby men would foretel al Events I gâ—ant First Thâ—t there is a teaching Work in the Heavens The Heavens declare the Glory of the Lord and so do al thâ—â—â—â—â—â—tures yet this â—eaching is not able to convert the Sou◠〈◊〉 therefore when the Psalmist had said in Psal 19. The â—â—avens declare c. he comes to shew where the true converting teaching is to be found even in the Scriptures verse 7. The Law of the Lord is perfect converting the Soul Secondly I grant also That the Stars are for Signs So the Word saith Gen. 1.14 Let there be Lights in the Firmament to divide the day from the night and let them be for signs and for seasons and for daies and for yeers But how for Signs of the Weather As the Sun when it setteth with a red Skie foresheweth a fair day to follow Matth. 16.2 Yea and somtimes they import and are signs of Gods Displeasure Luke 21.25 Ordinarily they are for Signs to know when to sow and plant and prune and reap And are Signs to sail by for the Marriners at Sea Yea Thirdly I grant that the Stars have a great influence upon these Sublunary things even upon the Bodies of Men and Women Answ 2 Secondly But though the Stars have a great influence upon this neather World are signs of weather and have a teaching power with them as al other Creatures have Yet if a man shal undertake by the Stars to foretel future Events which are accidental depending on the Wils and Actions of Men he doth plainly step into the Chair of God this is Gods great Prerogative therefore saith he Esai 41.23 Shew the things that are to come hereafter that we may know that ye are gods Those men therefore that wil undertake to shew the things that are to come hereafter would be known to be gods But though they would be gods themselves yet why should they not let God be God stil Qui fatum ponit Deum tollit he that sets up a Fate doth destroy God and if al things come to pass by Influence of the Stars else they cannot pretend to foreknowledg of them then al things must come to pass by a Fate Yea what doth this practice otherwise than as Austin observes wel make God the Author of all the Sin in the World Malti hoc dicunt fatum mihi fecit stellae me fecerunt ita jam per circuitum ad Dâ—â—m volunt perveniâ—e per circuâ—tum vâ—lunt peâ—venire ad Deum accuâ—â—â—dum qui nolunt de câ—mpendio venire ad Dâ—um placâ—ndum â—â—dicunt fatum mihi â—ecit q id est fatâ—m stellae mei câ—â—â—â—â— quid â—unâ— stelâ—ae certe isiae quâ—s 〈◊〉 C lo peâ—spicimus et quis eâ—s feciâ— Dâ—us qui eas ordinavit Deus erâ—o vides qâ—â—d voluâ—tii dicere Deus fecit ut peccatem ita ille injustus tu justus quod iâ—si ille fâ—cillet tu non peccassâ—s tolle istas excuâ—ationes in peccatis memento illius Psalmi Ne declines cor meum in verba maligna ad excusanda peccata c. Ad haec magni viri sunt qui defendunt peccata sua magni sunt qui numerant sâ—dera Et computant stellas et tempora et dicunt quis quando Vel peccet vel bâ—ne vivat et quando Mars facit homicidium et Venus adulterium magni Docti viri videntur in hoc saculo sed quid ait Psal Ne declines cor c. Austin in Psal 31. Omne Corporale signum vel est effectus ejus cujus est signuÌ„ sicut fumus significat ignem a quo c usatur vel est cum non potest autem dici quod dispositiones Caelestium Corporum et motus sint effectus futurorum et ventuum nec possunt reduci in aliquam superâ—orem rem communem quo sit corporalis c. Aquin. 22. Quest 95. Art 5. Seductus enim ab inimico cum esset fidelis d u Mathematicus fuit seductus seducens deceptus decipicus illexit fefellit multa mendacia locutus est contra Deum qui dedit hominibus potestatem faciendi quod bonum est et non faciendi quâ—d malum est iste dicebat quod adulterium non faciebar propria voluntas sed Venus justum non faciebat Deus sed Jovis et alia multa Sacrilega non parva quam multis eum putatis Christianis nummos abstulille 〈◊〉 quam multi ab eo emerunt mendaciâ—m c Austin in Psal 71 post â—ractâ—tum cum Mathematicus in populo monstâ—aretur For if these Astrologers can foretel future things which depend on the Will of man and that by the Stars then the Stars and their Influence must be the cause thereof For as Aquinas observes If such a Constellation be a Sign of an Event then it must be the Effect of it or the Cause of it the Effect it cannot be And if the Influence of the Stars be the Cause of al sinful Actions then God must be the cause of al sin for he hath made the Star and given it such an Influence This doth so cleerly follow that Austin telling the Story of a mans converting from this wicked Art saith the man did confess that whilst he practiced that Art he with others held that Adulterium non faciâ—bat voluntas propria sed Venus A mans own will was not the cause of Adultery but the Sâ—ar Venus a mans own wil was not the cause of Murder but the Star Mars Thus saith hâ— doth this Art of Judicial Astrology lay the Sin of al the World upon God himself and it must needs do so for
is used by the Septuagint Exod. 21.13 14. And thus did those Pharisees â—in for the Evangelist tels us That when Christ saw their thoughts verse 25. He said unto them c. So that it was not a bare opposing or blaspheming but a malicious opposing and blaspheming this great Work of the Holy Ghost which made them so deeply guilty Quest But how can a man sin ex malitia or maliciously seeing that voluntas semper fertur in bonum omnis peccans est ignorans Now if the Will be alwaies carried out upon what is good and every man that sins doth sin ignorantly how can any man be said to sin maliciously or ex malitia Answ Yes very wel for although the Will be alwaies carried out upon that which is good yet that good is either morally Good called Bonum honestum honest Good or Naturally Good called Bonum utile or Jucundum profitable or delightful Good Now the Will is not alwaies carried out upon that which is honestly good in appearance for Voluntas est Appetitus universalis the Will is an universal Appetite And if the Will should be alwaies carried out upon that which is honestly good in appearance then as Suarez reasons wel every Thief and Adulterer should be an Heretick which no man wil say And if the Will may be carried out somtimes upon that which is pleasantly or delightfully or Naturally good then it may hate that which is Morally and Spiritually and Honestly Good for Amor Odii causa Love is the cause of Hatred the Will doth naturally hate that which â—s contrary to the thing loved and if the Will may hate that which is honestly and spiritually good then it may oppose and blaspheme the same and that out of hatred and malice for every man speaks evil of and opposes what he hates If this be a Reason why a man cannot sin maliciously or ex malitia Because the Will is alwaies carried out upon what is good then the Devils and damned in Hell do not sin maliciously or ex malitia for they have Wills in Hell as wel as men on Earth but I presume it wil not be said that the Devils and damned in Hell do not sin maliciously for then if they sin upon some mistake and ex ignorantia â—on existimo absolute necessarium ad operandum malum per voluntatem ut praecedat dâ—fâ—ctus erroris in judicio intâ—llectus vel speculativo vel practico Suar. Metaphys disp de necess et Conting Eff. 1. Sect. 7. Prima Propositio Cum perfecta scientia et consideratione vel habituali vel naturali potest esse peccatum et defectus in voluntate est communis sententia et certa de fide Secunda Propositio Non est necesse praecedere in intellectu aliquem errorem speculationum qui fit quasi origo ad peccandum Tertia Propositio Ad peccandum non est necessarium ut praecedat inconsideratio speculativa tanquam origo peccandi Quarta Propositio Etiam ad peccandum non est necessarius error practicus qui peccatum antecedat et sit quasi origo ejus Quinta Propositio Moraliter loquendo semper in omni peccato occurrit aliqua inconsideratio practica vel pravitatis objecti vel actus licet si absolutam voluntaâ—is potentiam consideremus neque iste defectus intellectus simpliciter videtur necessarius ad peccandum Sexta Propositio Licet cum actu peccati semper sit conjunctus ille defectus intellectuâ— non tamen ille est prima origo peccandi sed potius illa reducitur in defectum voluntatis Septima Propositio Voluntatem posse peccare est defectus quidam naturalis ipsius voluntatis Suarez de Causis propriis et interior peccatorum Disputat 5. Sect. 1. they should have some excuse for their Sin 3. Though every man that sins doth sin ignorantly yet he doth not sin ex ignorantia out of ignorance Ignorance is somtimes the cause of the Sin and so the man sins out of Ignorance somtimes Ignorance is the Companion and Consequent of the Sin and then he sins ignorantly Now it 's granted That every man that sins doth sin ignorantly there is alwaies a darkness and obscuration of the mind which goeth along with every sin but every man that sins doth not sin ex ignorantia out of ignorance I say it is not true that every Sin doth arise from some precedent error or ignorance in the Understanding as the cause thereof For then 1. Why should the Holy-Ghost make so great and vast a difference between him that sins ignorantly and him that sins presumptuously Numb 15. If any sinned through ignorance there was a Sacrifice for him ver 27 28. but if any man sinned presumptuously there was no Sacrifice for him ver 30 31. Now if every Sin do arise ex ignorantia from some precedent error and ignorance in the Understanding as the cause thereof then presumptuous sins also should arise from this cause and so there would be no such distinction between them as the Holy Ghost makes Quod aliquis ignoret illud quod scire debet contingit tripliciter Vno ex impotentia qua scire non potesi Alio ex nescientia qua quis nescit quod scire debet Alto ex voluntate quando quis renuit scire quod debet illa ignorantia est peccatum mortale quod est effectus voluntatis quod est in potestate voluntatis ignorare vel non ignorare Holcot de imputabilitate peccati 2. If every Sin in the Will should arise from some error or ignorance in the Understanding then the Wil should be alwaies carried out upon Bonum Honestum Honest Good at least in appearance but the Will is an universal Appetite and the wils of the Devils and damned in Hell are not carried out upon that which is apparently honest 3. If every Sin should suppose such a precedent error and ignorance in the Understanding then the wil cannot fal off from or resilire from the ultimate dictate of the understanding but must necessarily and continually follow the same and so the liberty wil be formally and not radicately in the Understanding and not in the Wil then the Wil cannot move and apply the Understanding to consider a thing nor be the cause of Ignorance in the Understanding yea then there shal be no sin in the Wil because it follows the Understanding as God hath set a Law upon it to do but where Grace is there is Sin also 4. Vtrum voluntas creata possit peccaâ—e ex malitia volendo aliquid non ostensum sibi sâ—â—â— ratione boni veri boni simpliciter vel boni apparentis et secundum quid c. Sin non potest tunc videtur quod voluntâ—â— creata non possit tendere in objectum fuâ— aliâ—ua ratione sub qua non possit tendere voluntâ—â— Divina voluntas enim divina potesi tâ—â—derâ— in omne bonum substractum illi deformitati Scotus Lib. 2. Sent.
Dist 44 Quest 2. If the Wil doth alwaies presuppose such an error and ignorance in the Understanding and doth necessarily follow such an act of the Understanding presenting some Truth or honest Good either real or apparent then the created and desiled Wil of Man cannot tend unto any Object upon any reason upon which the Divine Wil of God cannot tend unto its Object for the Divine Wil can tend and be carried out upon any good being abstracted from al deformity and although the created Wil be carried out tend unto that which is apparently good and the Divine Wil is alwaies carried out upon that which is really good yet the reason why the created Will is carried out upon that which is apparently good is because it appears to be real and so the Divine Wil shal be carried out upon its Object upon no other reason than the created Wil of man yea than the wils of Devils and the damned in Hel which I suppose none wil affirm Secundum omnes theologos aliquid est peccatâ—â—â— ex malitia Ocham Lib. 3. in Sent. Qâ—est 12. 5. It is confessed by al That there is a Sin of Malice and a Sin of Ignorance Now if there be a Sin of Malice as Ocham reasons then he that sins out of malice Qâ—id est peccatum ex malitia est communis sententia patrum et Theolegorum Suarez de pecca ex pass ignor malitia Disput 4. Sect. 1. Peccatum ex malitia communiter dici peccatum ex certa scientia Vasquez 12. Tom. 1. Q 78. act Tunc quaero an peccans ex malitia habet notitiam tam universalem quam particularem aut tam universalem si primo habetur propositum quod habens notitiam tam universalem quam particularem potest ex malitia facere contra utramque si ducenti ita peccans ex ignorantia habet notitiam universalem stout peccans ex malitia quis peccans ex ignorantia scit tales majores omne justum est faciendum omne bonum est faciendum quod Deo placet c. sed ignorat minores puta hoc est justum hoc est Deo placitum c. si ergo peccans ex ignorantia non tunc plus sciret aequalem scientiam haberet peccans ex malitia et ignorantia Ocham in Sent. Lib. 3. Q. 12. hath either an universal or particular knowledg or both if both then as he saith habetur propositum viz. every Sin doth not presuppose an error or ignorance in the Understanding If he that sins out of malice hath an universal knowledg only then he that sins ignorantly shal have equal knowledg with him that doth sin maliciously for he that sins ignorantly hath an universal knowledg that every just thing is to be done and that every good thing that pleaseth God is to be done but he that sins out of ignorance hath not equal knowledg with him that sins out of malice and therefore he that sins out of malice must have both an universal and particular knowledg and if so then every Sin doth not presuppose an error and ignorance in the Understanding as the Cause thereof But 4. Suppose that some ignorance in the Understanding Quo ex malitia an eousque amentiae profilire queant homines ut Dei gloriam oppugnare scientes et volentes non dubitent Resp audaciam istam prodire quidem ex cordis caecitate sed in qua malitia exsuperet ut clarum est hoc loco de Pharisaeis Lucas Brugensis in Math. 12. be the remote cause of the Sin yet malice may be the next and chief cause As for example Suppose that a man hath taken up some prejudice against another through a mistake and error yet now he hates him and out of hatred kils him shal not this murderer be said to kil him out of malice because the malice was founded upon a mistake or error Yes surely But why is he said to kil him out of malice Because malice was the next cause of this murder So that though ignorance be the remote cause of a Sin yet malice may be the next cause thereof and being so he shal be said truly to sin ex malitia though with some precedent ignorance as the remote cause thereof 5. Yet if you ask how it can be that the Wil should be alwaies carried out upon what is good and yet a man sin maliciously Plainly thus From what hath been said the Wil of Man is an universal Appetite willing that which is Naturally good as wel as â—â—e which is Honestly good If it be carried out upon that which iâ— naturally good it wil hate al that spiritual g oâ— which is conâ—â— to the obtainment of it and the man wil oppose and blaspheme what the wil hates Now because the hatred and malice of the wil is the cause of that blasphemy and oppoâ—ition the man is truly said to oppose and blaspheme out of malice though the wil be carried ouâ— upon that which is naturally good at the same time which was the case of these Pharisees For they sought their own Honor and Greatness Christ and the Truth opposing they did hate him and the Truth and because they hated him the Truth and that Light which reproved their Sins they did oppose and blaspheme and that out of malice and so the Sin against the Holy Ghost is a malicious Sin or that Sin whereby a man doth oppose and blaspheme the proper and peculiar Work of the Spirit out of malice Yet this is not all But 6. It is that Sin against God whereby a man doth maliciously oppose and blaspheme the peculiar Work of the Holy Ghost after he hath been convinced thereof by the Holy Ghost for possibly a man may oppose and blaspheme even maliciously the Work of the Holy Ghost and yet not be convinced of it by the Holy Ghost Tunc aliquis maxime peccat in spiritum sanctum quando contra divinitatis opera stupenda ordinata ad nostram salutem a liquis convitia jactat cum proposico perseverandi in illo peccato usque ad mortem adjectiâ— procul spe et timore Dei Domini Bannes 22. Q. 14. Art 1. but otherwise but those that sin this Sin are such as are enlightened and made partakers of the Holy Ghost in the Gifts and common Graces of it Heb. 6. And so these Pharisees were convinced by the Spirit which did work that great Work before them and yet after such a convincement wrought by the Spirit they did maliciously oppose and blaspheme this Work of the Spirit So that I say the Sin against the Holy Ghost is that wilful sinning against God whereby a man doth maliciously oppose and blaspheme the proper and peculiar Work of the Holy Ghost and that after he hath been convinced ther of by the Holy Ghost Or if you will thus It is that deliberate sinning against God whereby men do oppose the Work of God which their own Conscience and Conviction tels
wil hardly acknowledg it self to be a Sin of Infirmity but the person in whom it is fears lest it should be worse 'T is in this case as in the matter of Temptation Though a wicked mans sins be his own the brat of his own conception and corruption yet he wil hardly acknowledg them to be his own corruption no but saith he these are the Temptations of Satan and not mine own corruption A good man on the contrary saith Nay but these are mine own corruptions not the Devils Temptations O! these are worse than Temptations they are al mine own witness David 1 Chron. 21.8 And David said unto God I have sinned greatly because I have done this thing I have done very foolishly yet the Devil provoked him to it and it was originally his Temptation for verse 1. it 's said And Satan stood up against Israel and provoked David to number the People David doth not lay the fault upon the Devil but upon himself he did not say I was thus and thus tempted by Satan No but I even I have sin'd and done foolishly Temptation wil hardly acknowledg it self to be a Temptation and so Infirmity will hardly acknowledg it self to be Infirmity but the person in whom it is doth fear worse saying this my sin is great and I fear it is no infirmity Wicked men excuse their sin by infirmity because it is no infirmity but a good man fears it 's worse than infirmity And therefore is thy sin no gross and foul sin and yet art thou afraid that it is worse than infirmity this doth rather argue that it is no other than a sin of Infirmity Answ 6 If your Sin do arise chiefly from some outward cause it is a sin of Infirmity for then it is not so much from wil to commit as from want of strength to resist The sin which the Apostle speaks of Gal. 6.1 is a sin of infirmity and the man that commits it is said to be over-taken Now when a man is upon his journey travelling and is over-taken by another person his inward inclination and disposition was not to meet the other So when a man is over-taken by Sin it argues that his sin doth proceed from some outward cause and when it doth proceed from some outward cause then he is truly said to be over-taken with it 'T is true the worst of men say they are over-taken when they sin O! saith the Drunkard I confess I was drunk at such a time and in such a place but I was drawn into it my inward disposition was otherwise but I was so and so over-taken But if men were only over-taken and surprized by their Sin then why are they angry with those who keep them from their sin why are they in their own Element and never more at home than in the way of their sin and why do they so heartily wil that which is the cause of their sin It may be they do not wil the Effect namely Drunkenness but do they not wil that which is the cause thereof He that is over-taken with a sin is unexpectedly surprized with the cause thereof and therefore if it be not a gross and scandalous sin it is a Sin of Infirmity Answ 7 Infirmity loves Admonition I mean the person that sins out of infirmity loves to be admonished takes Admonition kindly and doth bless God for it Possibly the Admonition may be given scalding hot and so he may refuse to take it down but ordinarily he wil take the Admonition kindly Ye know how it was with David when he was going against the House of Nabal in a great Passion Abigail came forth to meet him and having admonished him of his Duty he did not only forbear the evil intended but he blessed God for her and her words who kept him that day from shedding innocent blood Tel an honest man that he is out of his way and direct him into it and he wil thank you for it Tell a Thief that he is out of his way and he wil laugh at you So tel a wicked man that he is out of his way and he wil despise you for it Tel a good man that he is out of his way and he wil bless God for it and for you Why Because he hath but missed his way Canst thou therefore take an Admonition kindly when thou art out of thy way This argues that thy Sin is one of those Infirmities which Christ our great High-Priest wil forgive Who can have compassion on the ignorant and on them that are out of the way for that he also was compassed with infirmities Heb. 5.2 Answ 8 An Infirmity discovers good though it be in it self evil it 's an ill Sin but a good Sign The Thistle is an il weed yet it discovers a fat and a good Soyl Smoak is ill but it discovers fire So do the Saints Infirmities though they be in themselves weaknesses yet they discover life Moses was angry but his anger did discover his Zeal Job was somwhat impatient but his impatience did discover his Innocency and his great goodness Abraham failed in saying Sarah was his Sister but there was a Faith which this Unbeleef grew upon The Woman that came behind Christ touching the hem of his Garment came fearing and trembling discovering her Unbelief yet she discovered her Faith therewithal The Disciples failed when they said Lord save us carest thou not that we perish yet they discovered their Faith too Infirmity somtimes is an Excrescence which doth grow out of Duty and upon Duty Doest thou therefore fail in thy Duty or exercise of thy Grace and doth thy Duty go on and thy Grace go on Though thy Failing may be thy burden yet it being but an Excrescence and Discoverer of thy Grace it is no other than a Sin of Infirmity Answ 9 Sins of Infirmities are servants and drawers of water unto your Graces Though in themselves evil yet through the over-ruling hand of Gods Grace Mirabilis Deus in consiliis super filiis hominum multos per peccata sanat à peccatis sicut venenum pellitur à veneno Luther Non solum mala passiva quae nobis irrogantur in bonum cedunt sed etiam activa hoc est mala quae nos ipsi facimus quorsum hoc inquis quia homo pius cum videt lapsum suum pudefit et confunditur sic lapsus ille principio operatur humilitatem deinde invocationem ardentem ac malum illud quod in carne reliquum est ceu calcar est quod nos excitat ut nobis ipsis irascamur nos damnemus et clamemus cum Paulo Infelix ego quis me liberabit a corpore hujus peccati sic crescit fides occasione vitiorum c. Luther Com. 2. Gen. fol. 151. in Cap. 20. they wil make you more gracious another way Ye know how it is with a yong Trades-man who hath but a smal Stock he keeps his Shop diligently and wil not spend as others do
wâ—â—lst he liveth Page 358 4 He that dieth in any sin against the Father or the Son shal never be forgiven 5 This is asserted from 1 Joh. 5.16 ibid. 6 A man may sin this unpardonable sin whilst he lives ibid. 7 It is a sin a man may know another man to be guilty of whilst he lives ibid. 8 A man may speak a word against the holy Ghost whilst he lives ibid. 9 All wicked men dying impenitently under the Gospel should sin this sin ibid. 2 Affirmatively ibid. 1 It is a malicious wilful opposing the holy Ghost ibid. 2 He that commits this sin blasphemeth the peculiar work of the Holy Ghost ib. 3 It must be malicious blasphemy Page 359 Quest How can a man sin maliciously since he will is alwaies carried to what is good ibid. Answ Affirmatively For 1 That good is either moral good natural good or profitable good but the will is not alwaies carried upon that which is honestly good in appearance c. Page 359 2 If this were a reason the Devils do not sin maliciously ibid. 3 Though every man sins ignorantly yet every man doth not sin out of ignorance for then Page 360 1 Why is there so vast a difference between a sin of ignorance and presumption ibid 2 If every sin should arise from ignorance in the understanding the will would be alwaies carried upon honest good at least in appearance ibid. 3 If it were so the will could not fal off from the dictate of the Vnderstanding Page 361 4 If the will alwaies follow the understanding then the created and defiled will of man cannot tend unto any object upon any reason upon which the Divine will of God cannot â—end unto its object ibid. 5 All men confess a sin of malice and a sin of ignorance ibid. 4 Suppose that some ignorance in the understanding be the remote cause of the sin yet malice is the next and chief cause Page 362 5 A Question answered how the will should be alwaies carried upon that which is good and yet a man may sin maliciously ibid. 6 It is a malicious sin against the Holy Ghost after he hath been convinced by the Holy Ghost Page 363 Quest 2. Why is this sin unpardonable above all others ibid. Answ 1 It is not because it is hard to be pardoned Page 364 2 It is not only unpardonable in regard of event ibid. 3 Nor is it greater than Gods mercy ibid. 4 Nor because it is a sin against the means of pardon ibid. 5 Nor because a man doth not repent thereof ibid. But it is unpardonable because God hath appointed no sacrifice for it ibid. Application 1 If the sin against the Holy Ghost be unpardonable then the Holy Ghost is God Page 365 2 There is great necessity to know what this sin against the Holy Ghost is that if a man have sinned tâ—is sin we may not pray for him ibid. 3 Think on Gods mercy that hath kept us from this great sin ibid. Object 1. I fear I have sinned this great sin because my sins are so great Page 366 Answ How great may that sin of yours be and not be that sin Page 366 Object 2. I fear it for I have fallen fowly into it gross sin ibid. Answ So did David ibid. Object 3. But I have lost my communion with God ibid. Answ So did the Church of Ephesus Page 367 Object 4. I have resisted Gods Spirit ib. Answ A man may do so and yet not sin against the holy Ghost ibid. Object 5. I have denied the Truth ibid. Answ So did Peter ibid. Object 6. I have been a blasphemer ibid. Answ So was Paul Page 368 Object 7. I have sinned maliciously ibid. Answ Maliciously is taken three waies Either sinning from some ill habit as all wicked men do Or out of passion as Paul did Or out of liberty of his own will and self-conviction Had you sinned this last way you would not be troubled about it but wel pleased with it ibid Object 8. I have forsaken God and God hath forsaken me ibid. Answ David thought so ibid. Object 9. I despair Page 369 Answ You know what Heman said All thy waves are gone over my head ibid. To cleer this I ask five Questions ibid. 1 Art thou willing to forgive men that have trespassed against thee ibid. 2 Have you opposed the waies of God out of malice ibid. 3 Do you not desire to be humbled for your sin ibid. 4 Do you not desire above all things the breathings of Gods Spirit upon your heart Page 370 5 Where do you find in all the Bible that they that sinned against the Holy Ghost are afraid that they have sinned it The great misery of that man who hath sinned against the Holy Ghost ibid. What great comfort is here for Beleevers that cannot commit this sin Page 371 Applic. 4. If this be unpardonable what great cause have we to look to our selves ibid. Quest What must we do to be kept from this unpardonable sin Page 372 Answ 1 Do as David did against presumptuous sins ibid. 2 Be alwaies humbled for lesser sins Page 372 3 Fear alwaies ibid. 4 Resolve to do good Page 373 5 Do not blaspheme what you understand not ibid. 6 Never blaspheme the way of God that thou hast found to be true ibid. 7 Take heed of all declinings ibid. 8 Forsake not the assembling your selves together as the manner of some is ibid. Of SINS of Infirmity ON Matthew 26.43 THe difference between the true and the false Disciple Page 377 The Text divided ibid. Here is the Disciples sin and the Lords Grace Page 378 1 They slept ibid. 1 The Cause for their eyes were heavy ibid. 2 The Repetition he found them asleep again ibid. 2 Christ comes again ibid. DOCT. Though a man sin again and again yet if it be a sin of Infirmity Christ will come to him again ibid. Three things considered in the opening of the words ibid. 1 A good man may fall oft into the same sin 2 This sin may be but a sin of infirmity 3 That Christ will not leave him for it ibid. I The first Proposition proved Page 379 II The second Proposition proved And to cleer it consider what a sin of Infirmity is Page 380 1 It is a sin of weakness in Scripture Phrase ibid. 2 Infirmity is a defect in one that hath life Page 381 3 It ariseth not from wilfulness but from want of strength to resist ibid. Quest 1. Is every sin a godâ—y man commits a sin of Infirmity ibid. Answ Negatively with the Reasons ibid. Quest 2. Is any sin a wicked man commits a sin of Infirmity ibid. Answ Negatively with the Reasons ibid. Quest 3. Can any great foul sin be a sin of Infirmity ibid. Answ Negatively with Reasons ibid. Quest How may I know a sin of Infirmity Page 382 Answ First Some mistakes are observed Secondly It is answered Negatively Lastly Affirmatively Page 382 1 There are mistakes on both
difficulties then have you no reason to question your Call in regard of Difficulties Now I pray tel me when Moses went to bring the Children of Israel out of Egypt had not he a cleer Call for that yet what abundance of difficulties did he meet with in his way to â—t And when the Jews came out of Babylon did they not meet with many Difficulties Some at their coming out some in their way some at the building of the Temple yet had they not a Call and a cleer Call thereunto Without al doubt they had Surely then you mâ—y have a Call and a cleer Call to your Work and Service yet you may meet with many difficulâ—ies in your way and therefore have no reason to be discouraged in this respect Object 5 But I am not troubled afflicted or discouraged in regard of my Call for I am perswaded that God hath called me to his work and Service But I am most unserviceable I do not do that work and Service which I am called unto I lie like a dry log or chip in the family and place where I live O! I am most unserviceable and therefore I am thus discouraged Answ That 's ill indeed for every good and gracious man is a serviceable man more or less he is serviceable in his Place and Condition Onesimus before converted was unprofitable but being converted now profitable saies the Apostle A good man in Scripture is compared to those things that are most profitable Is the wicked compared to the green Bay-tree which doth bring forth no Fruit the gâ—dly is compared to the Olive Tree which is all profitable the Fruit profitable the Leaves Bark and the Tree profitable Is a wicked man compared to the Goat a good man is compared to the Sheep and what is in a Sheep not profitable its Flesh is profitable its Wool profitable its Skin is profitable yea it s very dung is profitable and such a Sheep was Paul nothing in Paul not profitable and serviceable will ye instance in his Jewish and Natural Priviledges he makes use of them Phil. 3. to advance the righteousness and knowledg of Christ yea All these saies he I count as dung and dross in regard of Christ Wil ye instance in his Conversion to Christ he doth make use of that to convert others and to establish others Acts 17.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aratus 1 Cor. 15.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menander 1 Tit. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epimenides by frequent telling the story of it to others Wil ye instance in his Parts Gifts and Learning he makes use of his Hebrew somtimes somtimes of his knowledg in the Heathen Poets somtimes of his knowledg in the Roman Customs Wil ye instance in his friendship acquaintance and interest in men thâ—t he makes use of wiâ—h Philemon from Christ in the case of Onesimus Will ye instance in his Afflictions he doth make use of them to perswade his People to their Duty I Paul a Prisoner of Christ do beseech you c. Will ye instance in his Temptations he doth make use of them and tels the Corinths how he was buffered by Satan Wil ye instance in his Sins he doth improve them also for the Advancement of Gods Grace I was a Blasphemer c. saith he but I obtained mercy Thus ye see there was nothing in Paul not profitable he was all over serviceable and profitable and if ye be one of these Sheep you will be serviceable and profitable in your Place and Condition more or less I remember the Speech of a Martyr when he came to die and to be burnt for Christ O! said he Thus long have I grown in the Orchard of Christ and have born some Fruit though not much yet some and now that I grow old and dry and can bear Fruit no longer shal I be taken and thrown into the Chimney to make a fire for the warming of others what a great mercy and blessing is this Ye know what Solomon saith Whatever thou findest in thine hand to do do it with all thy might and what Jeremiah saiâ—h Cursed is he that doth the Work of the Lord negligently Art thou therefore unprofitable unserviceable then have you cause to be humbled Yet even in this respect you are not to be cast down or discouraged For Either you are unserviceable because you want abilâ—â—â—es or because ye want wil and heart thereunto If you say yoâ—â—â—t Abilities I have spoken to that already If you say you are unwilling and do want heart thereunto then why do you thus complain He that complains of his own unserviceableness is noâ— unwilling to serve the Lord But you complain and say O! I am most unserviceable therefore you are willing and have an heart to serve and if you can speak in truth with Samuel and say Speak Lord for thy Servant is ready to obey then you are not unwilling to serve the Lord. Now cannot you say thus in truth Yes through Grace I am able to say Speak Lord for thy Servant is ready to obey Surely then you are not unwilling this your unserviceableness doth not arise only from your unwillingnes and want of heart and therefore you have no just reason to be discouraged in this respect Object 6 But this is not the matter which doth pinch with me for according to my poor Abilities I have labored and have been truly willing to serve the Lord in my Generation but I labor work and take pains and all in vain I labor and have no success in my labor I work and have no success in work I serve and have no success in my Service and therefore I am thus discouraged have I not cause and reason now Answ 1 No For possibly you may be mistaken in the matter of success you may have good and great success and not know thereof There is a time when the Seed doth lie dead under the clods and saith our Savior Vnless the Seed dies it abides alone Should the Husband-man complain in this time that he hath no success in his sowing If the Devil do oppose by the World without and assault you with Temptations within it argues that there is good success though you know it not Now don't the World oppose you and don 't the Devil assault you with Temptations discouraging you for want of success Yes that he doth then there is some good success though for the present it be hidden from your Eyes This is a certain sign said Luther to Spalatinus That your Work is neither ungrateful to God nor unprofitable to the Church in that you are troubled with these Temptations for if it were unpleasing to God you would rather long after it as they do that run before they be sent Whereas Satan when he finds such as are truly sent by God and pleasing to him he makes them a weary of their work by these and the like Temptations Answ 2 And if Gods own dearest Children have somtimes labored or