Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	apostle_n	sin_n	sin_v	5,866	5	9.2680	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92846	The anatomy of secret sins, presumptuous sins, sins in dominion, & uprightness. Wherein divers weighty cases are resolved in relation to all those particulars: delivered in divers sermons preached at Mildreds in Bread-street London, on Psalm 19. 12, 13. Together with the remissibleness of all sin, and the irremissibleness of the sin against the Holy Ghost preached before an honourable auditory. By that reverend and faithfull minister of the Gospel, Mr. Obadiah Sedgwick, B.D. Perfected by himself, and published by those whom he intrusted with his notes.	Sedgwick, Obadiah, 1600?-1658.; Chambers, Humphrey, 1598 or 9-1662.	1660 (1660)	Wing S2363; Thomason E1003_1; ESTC R203493	249,727	327

and every sin is a lye let it pretend much yet it advantageth nothing Suppose a man had an estate worth 10000 li. and he should receive a baby for it tell me what he got O that precious soule of man which is more worth then a world is uttelry lost by sin what then doth the service of it profit him for what is a man profited saith our Saviour though he gaine the whole world if he lose his own soule thou Gets a little credit by thy sinning yea but whith whom And what is that whiles the great God doth disgrace thee and thine own conscience doth often shame thee Thou gets a little wealth by thy sinning yea but what is that Treasure of wickednesse but a Treasury of wrath against the day of wrath Thou gets a little pleasure by thy sinning yea but what are these short minutes of joy to those eternall nights of darknesse in which they must end and be swallowed up one fall breaks all the glasse to pieces and one anguish of conscience or peal of death blasts and sinkes all the vaine triumphings of a sinfull heart sin may pretend faire and promise much but the wages thereof i. that which thou must expect for thy service is death yea that death which is opposed to eternall life Rom. 6. vlt. 6. It is a most uncomfortable service How oft is the servant of A most uncomfortable service sin in the depths of feare and in the heights of trouble his very sinnings are more his torments then his joyes he is many times vexed with thoughts how to sin and afterwards he is hewed in his conscience for his sinning though he hath not grace to make him grieve yet he hath a conscience which can make him tremble the very surfeits of his sins do distaste his soul and make him of times weary of his very life he is ashamed of Company and dares not yet to be solitary The night is many times a terror unto him and the day renewes his anguish though the servant of sin in the transient flash of his spirit out-braves al counsell yet he doth ordinarily feel infinite gripes within either he is utterly unsensible of his misery which is one of the greatest judgements or he his sensible and then he feeles a Hell of horror for his lewd obedience Nay so exceedingly high do the distresses sometimes prevaile that he his forced to disparie of all mercy and thinking to ease himselfe of some flames greedily throwes away himselfe into the very gulfe of Hell-fire what shall I say more where sin hath the dominion over a person a man is a slave to the Devill and a servant to that which will vex him and wound him and damne him he never enjoyes himselfe nor shall he ever enjoy God unless that yoke of service be broken and therefore good reason hath any man to pray against the habituall dominion of sin SECT IV. THus for the explication now somthing for the Application Vses thereof unto our selves where first let me begin with inquirie Inquire whether sin have Dominion over us what thinke we of the dominion of sin within our soules You will say we trust there is noe such thing I Remember Object the Jewes said as much to Christ in a case not much unlike Sol. we are Abrahams seed said they we were never in Bondage Joh. 8. 33. But Christ replied verily verily I say unto you whosoever committeth sin is the servant of sin v. 34. I will premise a few things at this time 1. No man living but he is borne a servant to sin sin is his Some things premised Noe man but is borne a servant to sin Lord before he can tell who is his Master sin requires not age to set on the crown but even in the very wombe doth it begin its reign and poysons and impaireth our whole nature therefore the Apostle saith that by nature we are the children of disobedience and wrath as well as others Ephesians 2. 2. it is the disposition and sway and bent of us to sin and to walke on in sin 2. It is an hard thing to get off the dominion of sinne Sin is a It is a hard thing to get off the dominion of sin strong man It hath possession and goes not out by entreaty or bribe but it must be by force by one that his stronger I assure you that the almighty God must reveal his own arme and he must cast down strong holds he must worke a kinde of a miracle or else sin will still be a Lord and the sinner will be a servant to his lusts A man may change any Master soever and with more ease then sin Thirdly it is very manifest that sin hath the dominion in many It is manifest that sin hath dominion in many as In those whom noe kind of arguments can turne from sin persons I will present unto you such instances which you shall confesse do evince so much 1. What thinke you hath not sin the dominion where noe kinde of arguments and dealings are able to disengage the heart and to turn it when no kindes of merciful Arguments and no kinds of just threatnings and no sense of bitternesse can yet discovenant and diservice the soul but still it holds the league keeps the agreement with sin now then how often hath God come to many persons and offered unto them his pardoning mercies the blood of Christ and eternal life if they would leave such a sin of drunkennesse such a sin of filthinesse such a sin of worldlinesse but unrighteous they were and unrighteous still they are and will be How often hath God set the point of the sword upon the breast of a sinner revealing his wrath threatning death and Hell if he will not leave the service of his sin nay scourged his estate for his sinning nay scourged his body nay his soul conscience and all this to renounce his sinfull Lord yet men hold fast their wickedness they yet give over themselves to sin with greediness they study how to fulfill their lusts and rejoyce when they have done evil doth not this shew that the heart is indeed indeared and totally emancipated by a strong and elective subjection unto sin What think you of such whose hearts cannot endure the Dominion In those who cannot endure the dominion of Jesus Christ of Jesus Christ and the service of righteousnesse it is even a tormenting slavery unto them even the imaginations thereof are so The Soule of a man cannot serve two Masters and there are but two of them upon which our service can be bestowed either sin or Christ the Apostle intimated as much Rom. 6. 16. Know ye not that to whom ye yeeld your selves servants to obey his servants ●● are to whom you obey whither of sin unto death or of obedience unto righteousness so that these divide the soul if a man doth yield obedience unto righteousness he is then no servant of sin

temptation hath been his conquest yet his sinning shall be his trouble weak strength in grace though it be not alwayes actually sufficient to prevent sin yet it will be able to melt the soul for it if temptation hath surprized the soul to sin grace wi●l then surprise the soul to mourne neither will it lie with sin upon it Even a weak child thrown down will be scrambling up or crying for some to raise it But if the places of our fall be the places of our peace and of our rest it is a bad signe that our sinnings exceed infirmities when the sinning is to us as the sea to the fish or as the centre to the stone or as the bed to the labouring man this is no infirmity Fifthly in sinful acts of infirmities the heart as it intends not sin it condemns sin the heart is more sensible watchful prayerful In infirmities the heart is against sin against it and exceedingly strives to mortifie it and subdue it SECT VI. 3. Of Exhortation A Third Use shall be to exho●t us to imitate holy David Exhortation to be carefull to be kept back from presumptuous sins Consider It is a great judgement to be left to our selves in a care against presumptuous sinnes and to be kept back from them Consider seriously a few things 1. It is a great judgement to be left to our selves to be given up to a mans own heart to be given up to Satan to be given up to vile affections to a reprobate sense to our own councels and wayes As if God should say to a person I have dealt with thee by my mercies but thou wilt be unrighteous still I have dealt with thee by my ●udgements but thou Note wilt hold fast thy wickedness still I have dealt with thee by my word and counsels but thou wilt proceed on in thy sinning still I have dealt with thee by my spirit in many convictions and motions but thou wilt sinne still I have dealt with thee by reproofs and checks and troubles of conscience but thy heart is set in thee to sin still Since thou wilt be unrighteous thou shalt be unri●hteous still since thou wilt be filthy thou shalt be so stil● I will leave thee unto the hands of Satan who works mightily in the chil●ren of disobedience and he shall take thee captive at his pleasure I will leave thee to the vilenesse of thy own sinful nature that since thou wilt not hearken unto me thou shalt as thou desirest with all greediness fulfil the lust thereof but I will withdraw from thee in my mercy and in my loving care go on and fill up the measure of thy iniquity and of wrath why brethren this is a sad and forlorn condition what is the estate of the patient when the Physician gives him off and relinquisheth him to his own sick palate and his own vain appetite and diet why saith he physick will do him no good it is in vain to presc●ibe him rules let him do on take what he will I see well he is a dead man thus it is with him whom God leaves unto himself Surely there is not a more direful judgement then for God to give over his keeping of us whither will not our wicked hearts carry us what will not sinne left to it self dare to do how outragiously will it swell how irrecoverably will it sink the soul all helps are little enough to bound and keep in sinne but if it be left to its own force and violence then like the sea without a shore what a deluge it makes 2. To sinne upon presumptuous grounds upon a presumption To sin upon a presumption of Mercy is the next way to cut off from mercy of mercy is the next way to cut us off from mercy Knowest thou not O man that the kindnesse and long-suffering and mercy of God should lead thee to repentance but thou through thy hardnesse and impenitency of thy heart treasurest unto thy self wrath against the day of wrath Rom. 2. 4 5. God will not be merciful to the wicked transgressor but he will wound the hairy scalp of such a one who goes on still in his sins Mercy is a sweet City of refuge to the penitent sinner but justice will tear off the presumptuous sinner even from the hornes of the Altar God never yet said that he would forgive him who will not leave his sins do not flatter thy self thou doest forsake thy mercies unlesse thou wilt forsake thy sins God will not spare thee nor pity thee 3. Presumptuous sinning makes high work for the soul The Presumptuous sinning makes high work for the soul pricks of a pinne the cut of a knife may do much hurt but the gash of a sharp sword forcibly followed this will open death in thy sides Every sin fetcheth blood in the soul but presumptuous sinnings do even cleave the conscience asunder be thou good or bad who mounts up in an high kinde of sinning good Lord how it will in a day of judicial sense make the very sinewes to crack and thy joynts to tremble Of all sensible wrackings in the soul there is not any one comparable to that of despaire O! despaire it is the death Note pang of the conscience it is the soul in the Extremity of amazing throwes it sees no heaven and no shore but lays the soul either in hell or ready to be cast quick into it now presumptuous sinnings prepare the way for despair when the soul would have its sinful course it would not be beaten off by any method and warning of heaven but went on in a secure confidence of the easinesse and largenesse of mercy when God will not take these proud braveries any longer but arrest the stout transgressor and set his sins in order both for the greatnesse of fact and height of pride and darings and that against all light and goodnesse and warning and threatning and the sinner sees himself fallen into the hands of a terrible and glorious God from whose fierce displeasure it cannot now rid it self O cries out the miserable man what shall I do woe to me that ever I was borne I have shut up heaven against my self I am rejected for ever as I have dealt with God so now he deals with me I would not hearken to him and now he will not hearken to me O I shall never have mercy I have adventured on so presumptuously that I have distinguished my self from any hope and possibility of recovery I was intreated but still I would sin I was warned but still I would sinne I saw it to be sinful but I would do it I felt some trouble for it but c. I despised counsel and scorned reproof I slighted mercy I quenched motions and these so often O Lord now thou hast met with me now shall I never rise any more I would have my sinnes and I have them still and I shall have thy just wrath and hell with them too

humbled and renew our repentance we shall never see a smile in Gods countenance nor heare a good word from conscience Now this is a dolefull case that a man shall heare the same promises from which he suckt much comfort and yet he may not taste now he cannot rejoyce and that God whose communion was so sweet now through his sinning becomes so bitter and heavy c. 4. Because actuall dominion especially of great sins and over Actuall dominion is accompanied with great prejudice to divine glory a David is accompanied with great prejudice to Divine glory As they say of Fevers that they are usually worst in the strongest constitutions and of spots that they are usually the greatest blemishes in the fairest garments that we may say of sinnings the better the man is the more dishonorably foule his offendings are God loseth more honour in the eyes of the world by the slips of the good then by the wallowings of the bad evill men are hardned good men derided Satan and sin advanced and by all these God is infinitely dishonoured Therefore good reason hath David to pray Let them not have dominion over me Secondly Habituall Dominion But then in the Second place if we interpret the dominion Reasons of praying against habituall dominion here of an Habituall dominion of sin the reasons of prayer against sinne as in such a dominion are very strong and urgent 1. Habituall dominion decides the estate the question of a mans soul is whose servant he is whether he belong to God and Habituall dominion decides the estate Christ or to sin and Satan Now particular failings doe not determine this but the dominion of sin doth his servants we are whom we obey you know what the Apostle hath said Rom 6. 16. know ye not that to whom ye yield your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or if obedience unto righteousnesse if sin doth rule and the sinner yields up his heart to the love and obedience of it he professeth thus much that Christ is not his Lord and the Law of Christ is not the law which he will obey as these Rebells spake of David what portion have we in the sonne of Jesse soe here the sinner I doe not belong to Christ sin is my Lord The servant of sin am I that is the thing which I have Chosen and that is it which I will serve Soe that on may without any scruple conclude that if sin hath dominion the man hath yet noe interest in Christ noe one degree of true grace he is a most wretched sinner sin is his Lord God is his enemy Hell is his portion unlesse he get from under this Dominion Secondly there is no Dominion in all the world so vile whither you consider it First In the commands of sin or Secondly Noe dominion so vile In the service of the sinner First The Commands The commands of sin are the vilest commands For The commands of sin are Illegall 1. They are Illegal any command which findes ground and title may be defended but sin hath no reason to command A condemned man loseth all command sin is the only thing which Gods law hath condemned And again it hath no title to the soul the soul owes not it self to it either by a natural or by a purchased subjection we owe a natural subjection to God because he made us A purchased subjection to Christ because he redeemed and bought us but sins commands are meerly usurped and Insolent 2. They are purely sinful all its edicts and desires are but Rebellions that a man should trangresse a righteous and supreme Purelly sinfull and good and holy law there is not any one thing which sin at any time commands but it is that which God forbids and which God will Judge the sinner for 3. They are extreamly unreasonable a command may be esteemed unreasonable either when one service runs contradictory Extremely unreasonable against another as to command aman to run and yet to stand so is it with sin it commands a man to such a service as is opposite in particulars for as all sin is opposite to grace soe some sins are opposite to others though not in the fountaine yet in the actings or a command may be estemed unreasonable when any service tends to the ruine of the obedient it were an unreasonable thing and unjust to command a man to run into the fire and burne himselfe but the commands of sin tend directly and intentionally to the destruction of the sinner sin injoynes a man much service and paines and all this is to dishonour God and to damne his owne soule Secondly the service The service of sin The service of sin it is the most disloyall service in respect of God renouncing him denying him his due and conferring it on his only enemy Is a disloyall service 2. It is the most injurious service to our souls 3. It is the basest service if a man did serve a dog or a toad An injurious service The basest service this were a vile abasing of himselfe but it is far baser to serve sin for those creatures have some goodnesse in them but sin is naturally bad Nay though we doe cry out at the devill as vile and base yet the Devil himself is better then sin for it is his sin only which makes him so base and he hath an absolute being which he owes to God but sin hath noe relation to God and it is that which imbaseth all beings 4. It is the drudgingest service A man who is a servant to sin he is at the command of every lust and is taken captive at its pleasure The most drudging service and there is noe hoe nor measure nor end all the day will not serve nor will the night satisfie an age of yeares is spent and when a mans strength doth faile him yet sin sets him to work still The cruelest Tyrant wearies himselfe sometimes by his unwearied commands but sin never relents nor spares Nay that which shewes the extremity of this vasilladge the sinner continues service there and then where he sees and knowes his misery he hath felt the fruites the bitter fruites of sinning yet sin still commandes and easily puts him upon the same service afresh soe that he often tyers his thoughts and spends his estate and consumes his strength and breakes his sleep and loseth his friends his God his soule his all to drudge at the Commandes of his owne base lusts 5. It is a most unprofitable service Though in some service there The most unprofitable service may be but an uncertain gaine yet in the service of sin there is a most certaine and gre●t loss what profit had ye in those things whereof ye are now ashamed Rom. 6. 21. therefore sinnes are said to sowe the winde and to reap the whirl-winde they deale in vanities which shall not profit

if he yields obedience unto sin he is then noe servant of righteousnesse if he be an enemy to sin he is then a servant to righteousnesse If he be an enemy to righteousnesse he is then a servant of sin Yet many persons are enemies to righteousnesse we will not have this man to reigne over us said they in the Gospell they cannot endure the dominion of Christ either in his word or in his spirit The rules and precepts of the word are the cords which they will break asunder Psal 2. 3. They cast the laws of Christ behinde their backs and hate to be reformed Psal 50. 17. There is nothing more unacceptable to them then to serve the Lord Jesus Christ in holiness of heart and newnesse of spirit and righteousnesse of obedience In those who are still overcome of their lusts 3. What thinke you of those who are still overcome of their lusts and are willingly intangled The Apostle Peter Conjectures that sin hath dominion in such while they promise them liberty they them●elves are the servants of Corruption for of whom a man is overcome of the same is he brought in bondage 2. Peter 2. 19. There is a twofold overcoming of a person on is only in respect of the action Another is also in respect of the affection It cannot be denied but that even an holy man who is heartily the servant of Jesus Christ may be overcome in respect of particular action relapses are not impossible to him who is truly good and they may consist with though they do weaken and disconsolate the service of grace there is the same natural principle of sin in the best after repentance as before there is the same Satan to suggest and incline there may be the same occasions and provocations But then there is an overcoming in respect of assertion and this shews the dominion of sinne Now this overcoming is either when a man through policy forbears or else in passion seemes to bid defiance to his sin being either in sicknesse and apprehension of death or in pangs and distresse of conscience to which the Apostle seems to allude 2 Pet. 2. 22. the dogge is turned to his vomit again Now he cries out against sin and thinks he doth detest it heartily and will not for a world act the sin now yet when this tempest is off when the water grow●●ool when circumstances are free when the bitternesse either of death or cross or conscience is over and sin tempts and wooes him again he yeelds up himself he gives over his heart and affections he loves the sin and wallows in it as much ●s ever he turns from the holy Commandment as the Apostle speaks ver 21. all his good moods of holy profession and purpose are gone off and he is more entangled and renews his bondage with ardent and excessive delight even with greedinesse as the Apostle Paul speaks Eph. 4. Now if this be an argument of sins dominion viz. the willing and affectionate re-entring of our hearts to the service of sin then certainly many of us have just cause to feare and to suspect our selves who return with the dogge to the vomit and with the sow to the wallowing in the mire who not only are surprized in action but in affection nay and our affections are more eagerly carried to the sinning now then heretofore our mindes are more on them and our desires yea and the measures of sinning in the same kinde rise in an higher strength we are more mighty to drink more inglorious in swearing more unsatiable in earthliness more vaine in conversation more obstinate in our sinful courses against the reproofs of the Word the checks of our conscience the shame of men the fear of Hell and the hope of h●●●en we grow worse and worse c. Fourthly what think you of such who make choice of sin to be In those who makes choice of sin to be their Lord. the Lord whom they will serve There are but two sorts of people in the world viz. good and bad and both of them do chuse their Lords The good they choose the Lord to be their God Josh 24. And they choose the things which please him Esay 56. 4. And choose the way of truth Psal 119. 3. and choose the good part Luke 10. 42. The bad they also are said to choose their own ways Isa 66. 3. and evil Isa 65. 12. That in which God delights not yea and they are said not to choose the fear of the Lord when several things are propounded a man prefers this before that this is called an election or choice There is Christ and his way laid before the sinner and sin and its lusts laid before him now when he prefers the latter before the former he is said to make a choice which many do they do prefer their sinful lusts before the commands of Christ as appears in all the times of competition and in the courses of action yea and when they may go free yet with that Hebrew servant they will not for they love their Master Lastly what think you of many who love their sins love is that which bestows the soul and the service thereof the In those who love their sins whole strength of a man goes that way which his love goes for it is of a constraining and most serviceable nature Now there are many who do love sin there is as it were a conjugal match and union 'twixt their hearts and their sins and be sure of this that sin hath the whole man if it hath won the love of the heart A man may deceive himself about the dominion of sin 4. A person may possibly delude his own heart and deceive himself about the dominion of sin and therefore it is convenient to try our selves whether sinne hath not Dominion indeed There are many erroneous deceits Six deceits from The unsensiblenesse of its power 1. One is the unsensibleness of its power when a man feels no violence of sinful inclination no stirrings no opposition no commands but there is a calme and quietness in his spirit and in hi●●ay which could not be as he thinks if sin had dominion an●●●e in him Now this is a deceit For 1. It is most probable that sin hath the strongest dominion where the heart is most unsensible of the Law and commands of sinne when the strong man keeps the house all is quiet said our Saviour where subjection is peaceable there dominion is in all likelihood most absolute and compleat Nay this is certain that where Christ sets up his Scepter which cast down the dominion of sin there is the greatest stirre the Law of the minde will warre against the Law of the members Rom. 7. 23. And the spirit will lust against the flesh Gal. 5. 17. 2. This unsensibleness and quietnesse may arise partly from the oneliness of sin and partly from the ignorance of a sinful condition and partly from the habitual custome

or all manner of sin which yet must not be taken simply but restrictively not all manner of sin in comparison of sin to the rule that forbids it for then the sin against the Holy Ghost should be remitted but all manner of sin in opposition to the sin against the Holy Ghost i. e. any sin that is pardonable all manner of sin First Whether you respect the several species of sin may be remitted Noah's drunkenness Abraham's lying David's Adultery Manasse's Idolatry Peters denial of Christ were remissible Secondly Whether you respect the many degrees and intentions of sin either in the multiplied iterations of sinful acts or in the accessory aggravations of them from the force of circumstances in time place person object end c. And that we may not doubt hereof a special instance is given Blasphemy what it is in a sin of deepest dye and desert viz. Blasphemy this also may be remitted The schools tells us it is such a sin as either detracts from God that which belongs unto him of right or fastens on God reproachfully and disgracefully that which is not convenient to so pure and sublime Essence and Majesty And the Scripture tells us that it wounds or strikes through the name of God Lev. 24. 16. nothing so dear to us as our name and reputation and therefore we are sensible of the least indignities which touch there God doth himself profess how tender and jealous he is of his name and glory it goes very near to the quick yet such is the Miracle of his gracious disposition that he hath mercy even for Blasphemy I was a Blasphemer saith Paul 1 Tim. 1. 13. but I obtained mercy Only know that Blasphemy here pardonable is not that which springs from malice and hatred after conviction but that of ignorance as Pauls's or of infirmitie as Peter's Secondly The quality of the act shall be forgiven No The quality of the Act. such word as that for a sinner his life and joy lies in it Some by these words understand 1. Certainty of pardon Thus Theophylact who holds the event so sure that there needs no repentance to obtain pardon for sins not committed against rhe Holy Ghost This erroneous opinion need the kindness of a large pardon 2. Desert of pardon Thus Origen l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 3. Qui peccat in filium hominis venia dignus est quia videtur in ignorantiam decidisse there is some ground of Apology in this this opinion is not very unsound but not genuine 3. Facility of pardon thus Jansenius in Concord Evang-Remittetur non quasi cunctis hominibus remittetur sed quod facile remittetur there is not so much difficulty to get these as the other to be pardoned 4. Not Eventum infallibilem sed possibilem shall be forgiven i. e. they are such as are not excluded from hope and offer of pardon not that they are certainly remitted to all in the event or that they deserve pardon or that they are easily pardoned they do not contract a peremptory incapacity of Mercy but that they may and if repentance follow shall certainly be forgiven Thirdly The indesiniteness of the subject unto men not The indefiniteness of the subject a man guilty of any manner of sin except that against the Holy Ghost but such is the rich grace of the great Court of Mercy that he may take out his pardon Christ doth not say not one sin but All sin not all sin of one kind but all manner of sin all sin of any kind shall be forgiven not to one man but to any one unto men unto any one of the sons of men whence we may conclude this comfortable truth DOCTRINE There is a possibility of pardon to any sinner for any sin except the sin against the holy Ghost THat there is a possibility of pardon for any Sinner whatsoever and for any sin whatsoever to all men for all manner of sin except the sin against the holy Ghost Hence the infiniteness of Divine Mercy is in Mica 7. 19. compared to the depths of the sea The Ocean is of that vast capacity that it can swallow up the highest mountains as well as cover the lowest Mole-hill And Isa 44. 22. it is compared to the strength of the sun which can scatter the darkest clouds as well as consume the thinnest vapours There is in man a continual fountain of sin in God a continual fountain of Mercy Zac. 13. 1. still running yea there is in man multitude of sins which stream from that corrupt fountain and there is in God Multitudes of Mercies to heal and stop those various currents Psalm 51. 1. According to the multitude of thy tender mercies blot out mine offences In the prosecution of this Truth I shall speak to three things 1. The Explication of the terms 2. The demonstration of the Truth 3. The Application The explication of the terms Forgiveness described It is an Act of God 1. The Explication of the terms 1. Forgiveness of sin is a gracious act of God in and through-Christ discharging the believing and repenting sinner from the guilt and punishment of sin It is an Act of God The Donatists hold that man could forgive the sins of men and St. Austin chalengeth them for so bold an Assertion that in this they are worse then the Pharisees who maintained this truth Who can forgive sins but God Object It is true Christ committed to his Apostles a Ministerial Absolution in his Name and virtute officii to bind and lose sinnes Sol. But if we speak of an Authoritative Right and immediate Power thus only God forgives Life and death are only in the absolute power of the Supream Lord and because our sins are directly committed against his Justice therefore it belongs only to his Mercy to forgive 2. It is a gracious Act. No way deserved by the sinner A gracious Act. Gratia indebita liberata said St. Austin Hence in Scripture you find our forgiveness like a stream issuing out of rich Mercy Great love and the riches of Grace and the Prophet speaking of forgiveness usually adjoynes For thy Mercy sake for thine own sake intimating that forgiveness is a free Act not purchased but given not merited but granted There is I acknowledge A double graciousness in the discharge of an offendor One without any satisfaction at all I am much mistaken if Socinus and his Atheistical Complices run not this way Another is When the satisfaction of a surety is accepted for the principal debt In this respect is our forgiveness gracious not that Justice is not at all satisfied but that the offendor himself never satisfied it he is discharged by the price which a blessed Mediator laid down 3. Discharging the sinner of guilt and punishment There Discharging the sinner of guilt and punishment are two things in sin One is the stain pollution or defiling quality of it and this is the Object of Sanctification which

you know that Hazael when the Prophet wept and told him of that Savage and barbarous Cruelty which should break from him in ripping up the woman and but chering of the Children Is thy servant a dog said he q. d. I abhor the thoughts of such unnatural villany and yet being left to himself he soon acted that which now he seemed to abominate even those sins which made a cry to heaven as Cains murder and Sodoms uncleanness and the mighty sins which the Prophet touched at yea and the highest and stoutest rebellions they have all of them in all men a natural foundation and seed and principle Secondly Not to boast our selves of our standing Learn Boast not our selves of our standing Pauls counsel th●oughly Let him that stands take heed lest he fall 1 Cor. 10. 12. Even thou which hast heretofore bitterly judged another for his sinnings art now in the same transgression and thy conscience is all over running with blood either thus thou art or thus thou mayst be There be four things which the great falls of others should Note work in us viz. 1. Great compassion It is an ill heart which can rejoyce at other men sins and it is never right with us untill we can hate our own sins and shed tears for others 2. Humbling fear Considering thy self lest thou also be tempted Gal. 6. 1. Thy Glass is made of the same brittle mettal and that it falls not and breaks it is because of the hand yet holds it not because it keeps it self If God should permit Satan to winnow thee thou wouldst perhaps more readily deny Christ and his truths then ever Peter did many a man hath sound limbs because he was never in the field at battle 3. Earnest prayer for continued assistance forasmuch as though our Combats and dangers are here below yet our guards and safe-comes are there above and only there 4. Tender jealousie When others fall into sin it is good for us to fall upon our knees and watch since our forbearance depends not on the betterness of our nature or greatness of our strength but on the efficacy of Gods preventing and assisting grace Thirdly You may here learn what weakness there is in the What weakness is there in the strongest Christian strongest Christian all his own strength is not sufficient for him against temptation or sin if any thing could keep off sin it is grace but grace needs help as well as sin needs a bridle Hold thou me up said David so shall I be safe psalm 119. Look as it must be a divine Power which implants Grace so it must be an Almighty hand which must mantain it we can neither form our own hearts nor conquer our own lusts What would become of the Child if the Nurse did not hold him And whether would the ship be driven by a Tempest had it not a Pilot to steer and order it None can say what shipwracks would befall even a good soul were it not continually preserved and lookt unto by a good God Our strength and safety is more in the name of God and Christ then in our own defence hence it is that our Saviour commended that petition even to the best Lead us not into temptation not that God tempts any man to evil but that Satan would easily lead us into sin Did not God lead us out his suggestions are crafty his temptations strong our hearts deceitfull our graces weak our hands feeble our resolutions insufficient so that we may all cry out in this case as Peter in another Help Master or else we perish 'T is true we must resist and we must handle all our weapons Object and we must seek and we must resolve and we must study and we must hear and we must read and we must decline but in all these yea with all these yea above all these Sol. we must take in the Lord and depend upon his help Lord Keep back thy servant or else none of these without him will keep off the sin That soul is most kept from sin which keeps most to God None can keep up a soul keep off a sin keep back a temptation so as God can do SECT V. 2. Of Examination Use Examination NOW let us come yet more close to our own hearts Davids care is here against presumptuous sins But how stands it with our souls Are we in the shallows only or have we adventured into the deeps it is true that there are some presumptuous sinnings which are past all shore they are out of the reach of all recovery therefore I meddle not with Degrees of presumptuous sinning very fearful yet recoverable Presumptuous sins arising more from the manner then the matter In times of light there is either formal or virtual presumption Habitual presumption and particular presumption them but then there are other Degrees which are though very fearfull yet recoverable Consider 1. Presumptuous sinnings arise more from the manner then the matter it is not alwayes so much what is done as how the soul behaves it self in the sinning which make it presumptuous A little sin commited with an high spirit may therefore prove an high sin 2. Again In times of much light either there is much formal and explicite presumption or else vertual and interpretative presumption for where so much is afforded to lighten and keep back it must be reputed as presumptuous yet to adventure on 3. There is Habitual presumption when a man will hold on in a course and way of sinning and there is particular presumption in respect of this or that fact now one of these most men do touch upon I know you like not to be handled roughly in this thing such is our hearts we had rather have our sins concealed then uncased and still conceive that we are not so bad as the worst Discoveries of presumptuous sinnings therefore let me propound things unto you more generally 1. What call you that kind of sinning When we our selves When men venture upon the same sins they condemn in others will venture upon the same sins which we condemn in others Rom. 2. 1. Thou art inexcusable O man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest dost the same things 2. What kind of sinning call you that When the heart will When the heart will mantain its way against revelation of wrath maintain its way against the Revelations of wrath i though God proclaims vengeance and death against such a sinning way yet the man will adventure on in the commission I say will adventure for through weakness a man may be troden down but it is a stoutness when he will break through the Army when a person will through the pikes he will not give up his worldly and fleshly lusts though the heavens be darkened round about his soul with threatnings is not this presumptuous sinning 3. What kind of sinning call you

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