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
is to it as a medicine to a disease or as water to spots or as health to sickness gradually altering healing cleansing Another is the Guilt which binds over the sinner to punishment wrath and damnation this is the object of forgiveness in it sin is not healed but pardoned the disposition of the sinner is not altered but his condition When the King pardons a thief his theft now shall not prejudice him so in Gods mercifull forgiveness sinfull guilt is so effectually removed that finally and redundantly it shall never prejudice the eternal life and salvation of the person much more might be said of this subject but I am unwilling to insist on any more then serves to inlighten the point in hand 2. Of this Forgiveness there is a Possibility you must distingush twixt the Of this forgiveness there is a possibility Infallibility of forgiveness which is not to every sin whatsoever or to any sin whatsoever without some condition A grant of actual pardon issues not out of the Court of Mercy unless persons believe and repent It is true there is an infiniteness of Divine mercy considered in it self but in the dispensation and exercise of it it is pleased to bound and confine it self to some sinners only namely to such as forsake their sins Possibility of forgiveness Though perhaps the sinner never comes actually to partake of mercy but perhaps refuseth his pardon yet is there a possibility and that in a twofold respect One In respect of God who doth not in his Word shut the door of Mercy against him nor exclude him nay so far is he from that as that he offers freely the blood of Christ which was shed for the Remission of sins Another In respect of the sinner there is except he sin the sin against the Holy Ghost a Receptivity he is not utterly uncapable he hath not such absolute contradictions to the Tenor of Divine Mercy but that God may without violation of his Glory confirm mercy on him my meaning is his condition is not peremptorily sealed up for wrath but there is a space and away for mercy and some pleas may be made for it 3. Though the sins of a person may be for their nature For what sins great for their kind gross vile abominable for their circumstances high and crying dyed over with many intensive aggravations not only surrepstitious but flagirious enormities as well as infirmities iterated as well as acted Before Conversion and after Conversion all these are capable of pardon 2. The Demonstration of the truth The Extent of Mercy The truth demonstrated from the Records of heaven in whereupon ariseth the possible pardon of all manner of sin is most evident to any considerable apprehension which can or will seriously weigh 1. The volumns and records of heaven I mean the sacred Word revealing and testifying this 1. In the commands of the vilest sinners to repent They in 1. Commands Esa 1. who for the fouleness of their wickedness are stiled Rulers of Sodom and people of Gomorrah verse 10. and their sins are called scarlet and crimson sins verse 18. yet verse 16. are called upon to repent Wash you make you clean put away the evil of you doings from before mine eyes Cease to do evil learn to do well So in Jer. 3. 1. Though their sin was spiritual Adultery they had forsaken the true God yet are they called upon to Return Now this is a truth that though the Precepts of Repentance do not imply an infallibility of the practise of Repentance yet they do imply a possibility of it and consequently of Mercy 2. In the vastness of pardoning promises the promise of 2. pardoning promises pardon is equal to Repentance Isa 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy on him and to our God for he will abundantly pardon Here he speaks to the wicked and to the unrighteous person and indefinitely to any and every one of them and assures them if they do repent God will have mercy on them Object And whereas they might object yea but our sins are many and great Sol. He replies that God will abundantly pardon he will multiply pardon as if he had said do but repent and fear not Mercy whatever your former sins have been So in Ezek. 18. 21. If the wicked will turn from all his sins that he hath committed and keep all my statutes verse 22. All his transgressions which he hath committed they shall not be mentioned unto him Mark that phrase All the sins which he hath committed The actual grants of pardon 2. The actual grants of mercy and pardon to the greatest sinners to instance only in a few Adam was one of the greatest sinners that ever lived though not in this respect that he continued long in the practise of sin yet in a causal sence he not only committed a most high sin himself but was also the cause and occasion of all the horrible sins and dishonours against God that ever was or all the sons of men have done or will commit yet God pardoned him when he made a Covenant with him in Christ Gen. 3. Manasseh seems to be a volumn bound up with all kinds of notorious sins and with every kind of sinfull aggravation view his description in 2 Chron. 33. 3. 3. He reared up Altars for Baalim and made groves and worshipped all the hoast of heaven and served them 4. Yea In the house of God he built Altars 5 For all the hoast of heaven did he build Altars in the courts of the Multiplied Idolatry Audatious Idolatry Unnatural Idolatry house of God A most audacious Idolater who durst provoke God to his very face in bringing of the Ark and Dagon together 6. And he caused his Children to pass through the fire in the valley of the son of Hinnom 7. He offered his own Children in sacrifice to the devil 8. Also he observed times and used inchantments and witchcrafts and dealt with a familiar spirit and with Wizards and Sorcery wrought much evil in the sight of the Lord to provoke to Anger Deliberate and intentional provocation 9. He made Judah and Jerusalem to err and to do worse then the Heathens 10. And the Lord spake unto Manasseh but he would not Diffusive Idolatry hearken One would scarcely imagine that the heart of man could be Intensive Idolatry Convicted and yet obstnate the womb of such hideous villanies or that Mercy would ever respect such a sinner yet verse 12. He humbled himself greatly before the Lord. verse 13. And prayed unto him and God was intreated of him and heard his supplication Who would have risen so high in sin but a Manasseh and what mercy would have so exceedingly condescended to forgive but that of God Paul before his Conversion his sins were very high so high that as Theophilact
so much as the mercies of heaven Nothing in the world will prevail upon a sinner if mercy doth not 4. If mercy doth not prevail a mans Damnation befalls him without all Apology Ah what a sad appearing will it be for us when we must die and stand before God and the Lord shall in that day object to us before men and Angels This is the person unto whom I freely offered the pardon of all the sins that ever he committed and offered him in the word of God that if he would leave his sins I would forgive them but he preferred his sins before my mercy For lying vanities he forsook his mercies And thy own conscience shall then testifie that thus it was I had mercy offered again and again and yet I would continue in my sins Judge what blackness of darkness and degrees of eternal confusion thou shall contract when so great a door of mercy is opened but for a lust sake thou wilt not enter in thou wilt not accept of it 2. Then no sinner hath cause sufficient to despair I know full well that before God makes us sensible of sin we are apt to No sinner hath cause sufficient to despair presume but being once made sensible we are very apt to despair It is the great art of the devil either to make us die in a senceless calm or else to perish in an unquiet storm either to make us undervalew our sins and so to slay us with security or else to undervalew mercy and so to sink us with despair Oh saith the awakened conscience my sins are so many and so great I have continued long in them gone on in them after knowledge after the invitations of mercy after the strokes of afflictions after many a secret check and bitter words from my conscience now there remains no hope no no others whose sins are fewer in number lightet in weight not edged and raised by such circumstances they may hope but I can have no confidence mercy will never look upon such a one as I am Nay but readest thou not the Text and they are the words of a Saviour That all manner of sin may find forgiveness though there because enough to despair of thy own strength yet there is no cause to despair of Gods mercy Two things only remember here 1. Despair is no remedy to any sinner It may bind on his sins the faster but never heals the soul nor easeth the conscience nor pleaseth God 2. Whatsoever thy sins have been if at length thou canst find an heart to repent God can find mercy to pardon I affirm it no sinner ever perished because God wanted skill to help but because he wanted a heart to make use of his help To perswade men to make out for pardon 3. But the main use I would make of this point is To perswade men to make out for this pardon you see here the extent of Mercy the possibility of pardon Why do you look one upon another said Jacob to his sons Behold I have heard there is corn in Egypt get you down thither that we may live and not die Why stand you amazed and backward you that are so full of spiritual wants why come you not to mercy that you may live and not die here is a store-house of mercy Behold said the servants of Benhadab We have heard that the King of Israel is a mercifull King let us go to him peradventure he will save thy life 1 King 20. 31. We hear that the King of heaven is mercifull and yet we address not our selves unto him we hear that there is Balm in Gilead yet we sue not to be healed we hear that the Arms of Christare yet open and we run not to be embraced Ah! our folly and madness that being so greatly diseased we fly our Physick that being so in deep rebellions we lay not down our weapons and submit not upon the tender of the freest pardon As I live saith the Lord I delight not in the death of a sinner Why will you die O house of Israel Why do we by lying vanities forsake our Mercies how my soul bleeds at the wretched hardness of our hearts God is mercifull and we are sinfull yea we are the more bold in sin because God is the more abundant in mercy Continue in sin because Grace doth abound Rom. 6. 1. Thus do we abuse the grace God to wantonness and bane our souls by the sweet Remedy of sin There is mercy with thee that thou mayest be feared said David and he who confesseth and forsaketh his sins shall have mercy saith Solomon and knowest thou not that the mercies of God should lead thee to Repentance saith Paul consider 1. The presence of Mercy saves not but the acceptance the offer of a pardon delivers not the Malefactor but the receiving of it only the embracing makes us happy mercy proves not mercy but by acceptance the contempt of it strangly alters it into Justice 2. The despising of mercy leaves without all excuse what hast thou to urge against God who could not urge and fasten his mercy on thy soul yes thou wouldst have a licence but not a pardon I know thou warmest thy soul with the sound of mercy not to abate but to encourage thy sinfull appetite Why dost thou not break thy arm because there is a skilfull Chirurgion or fall into the strongest diseases because there is a skilfull Physitian 3. Continuance in sin and efficacy of Mercy are inconsistent thou through thy impenitent heart in stead of mercy treasurest up unto thy self wrath against the day of wrath Rom. 2. 5. Now that which I would perswade you too is to be wise for Get your sins to be forgiven your souls and to get your sins to be forgiven and pardoned If a company of sick men did hear of an able Physitian that could and would heal them who would not be carried to him or what Malefactor is there so out-ragiously mad but that would make out to the King if he were assured that the King would pardon him Two things only I will propound Motives and Means 1. The Motives to stir us up to get our sins forgiven are these Motives 1. We are in such a case that we need pardon yea that pardon We need paâ—don should be multiplied unto us Indeed were we not sinners then we should need no forgiveness or could we of our selves make or exact satisfaction to divine Justice then might we stand off from mercy but alas we are sinners by nature and by life all our dayes are days of sin the hairs are not more on our heads then the number of our sins are on our consciences they are so many that who can tell how often he offendeth therefore we need mercy to forgive yea and we are without strength we can find strength to sin but who can discharge for those sins the price and ransom could never yet be found in any sinners
sin what it doth imply p. 103 Sins Dominion in respect of Assent p. 105 Whether the Interruption of sinful Acts impeach sins Dominion Answered p. 115 Dominion of sin is either habitual or actual p. 116 Whether sin in Dominion may befall a regenerate person p. 117 Distinctions about it ibid. A compleat Dominion of sin cannot befall a regenerate person p. 118 Why David prayes against sin in Dominion p. 119 Why we should pray against the actual Dominion of sin ibid. Actual Dominion though it conclude not the absence yet it weakens the strength of Grace p 120 Actual Dominion though it cut not off the union yet it checks the Comforts p. 120 121 Distinguish betwixt Dominion of sin and a strong inclination to sin p. 112 Why we should pray against the habitual Dominion of sin p. 122 Instances of sins Dominion in many p. 126 127 Deceits about the Dominion of sin p. 129 viz. unsensibleness of its power ibid. Freedom from many sins p. 130 Opposition against some sins p. 131 132 Troubles after some sinfull actings p. 133 The Interims of sinning p. 134 The practise of Actions contrary to our outward sinnings p. 135 Tryals that sin hath not Dominion ibid. Motives to Thankfulness to those in whom sins Dominion is broken p. 144 Differences betwixt the Dominion of sin and particular victories of sin p. 154 155 Directions against the natural Dominion of sin p. 163 What strengthens the natural Dominion of sin ibid. What may break down the Dominion of sin p. 167 Directions against actual Dominion of sin p. 168 Wherein the actual Dominion of sin lies p. 169 The wayes and methods of sins Dominion p. 173 174 Doubts Doubts of troubled souls fearing they are under the Dominion of sin p. 148 Doubts from the strong inclinations of sin Answered p. 148 149 Doubts from some special sinfull Inclinations of sin Answered p. 150 151 Doubts from the prevailing of sin p. 153 Doubts from the renewed Actings of sin p. 157 F Faith FAith breeds and preserves uprightness p. 254 How it doth it p. 255 Falls The great Falls of others should work in us four things p. 79. 80 Fear Fear of God from what sorts of sins it preserves p. 38 Preserve a constant and humble Fear p. 171 Services done out of Fear do not conclude against uprightness p. 232 233 A double abstaining from sin and doing duty out of Fear p 234 A twofold Fear p. 235 Whether Abstaining from sin or doing duty springs out of naked Fear or Fear commixt with love ibid. Discoveries of springing from Fear p. 236 From Fear with love ibid. A holy Fear of God preserves Uprightness p. 253 254 Forgiveness Forgiveness of sin described p. 267 There is a possibility of Forgiveness in a twofold respect p. 268 269 Motives to get sin to be forgiven ibid. G Gods GOds eye upon the secret frame of the soul p. 14 Pardon of sin is Gods Act. p. 267 Gospel Take heed of regardless receiving the Gospel of Christ p. 293 How many wayes this is done ibid. Gracious It s a Gracious Act. p. 267 A double Graciousness in the discharging of an Offendor p. 268 H Hatred HAtred of sin infalliby argues the indominion of it Proved p. 138 Hatred of sin how it contributes to uprightness p. 252 Heart When the bent and purpose of the Heart is to please God what it improves p. 217 Holy Ghost vid. Blasphemy Conviction by the Holy Ghost what it is p. 286 How the Holy Ghost is taken ibid. Wherein the Conviction by the H. Ghost consists ibid. Holiness Holiness hath a Contrariety to all sin p. 15 Whether a man can be truly Holy that hath vile inclinations and Abominations working within answered p. 29 30 If Holiness hath our love sin hath not Dominion p. 138 What of Holiness and what not consistent with it p. 139 A little Holiness will not serve the upright man p. 203 Take heed of scorning of Holiness p. 294 Hypocrisie Hypocrisie distinguished p. 20 Hypocrites and upright persons described by their hearts p. 180 Hypocrisie a natural and common thing p. 195 An Hypocrite may go very far p. 197 Yet his heart is rotten p. 198 It is a foolish thing to be Hypocritical in service p. 199 Hypocrisie a most perillous sin p. 200 Three times wherein an Hypocrite may express forwardness in Duties p. 211 Hypocrisie how discovered by self-applause and vain-glory p. 247 248 Humbleness Humbleness of heart preserves uprightness p. 256 Three properties in it p. 256 I Illumination THE greatest Illuminations are not able of themselves to save a man p. 290 Inclinations There is a difference between frequent Inclinations in an evil man and in a good man p. 152. Dominion of sin and a strong Inclination to sin differenced p. 112. Inequalities All Inequalities in holy services do not conclude a man is not upright p. 241 Inequalities in holy duties arise either from weakness of strength ibid. Or from falseness of heart p. 242 What Inequalities arise from falseness of heart ibid. Two sorts of Inequalities about holy services ibid. Conclusions from grace p. 243 Infirmities Infirmities distinguish from presumptuous sins p. 83 84 85 Sinfull Inclinations vid. doubts vid. Holy Impenitent An Impenitent sinner is utterly inexcusable p. 273 Judgement A sound Judgement a means to keep a sound heart p. 165 Corrupt Judgement a main cause of Dominion of sin p. 170 The corrupt principles in the Judgement which must be removed p. 172 K Knowledge KNowledge of God a double kind of it p. 2 Knowledge necessary to get off the Dominion of sin and what knowledge p. 164 The greatest Knowledge may be in a subject void of grace and an enemy to it p. 291 Great Knowledge without grace adds to our misery p. 292 L Life THere is a difference betwixt a Life of motion and of Affection p. 152 Love Love of Sin a means to keep up the Dominion of sin p. 164 A predominant Love of God and his wayes a means of uprightness p. 252 M Manasseh MAnasseh his notorious sins yet pardoned p. 270 271 Mercy Improve Mercy aright p. 94 95 The intent of Mercy inpardon of sin demonstrated p. 269 The actual grants of Mercy and pardon to the greatest sinners p. 270 Mercy is the essential and natural disposition of God p. 272 The Influence of Mercy upon repentance p. 274 Mercy abused in presumptuous sinning p. 74 N Novatians WHAT the Novatians thought to be the sin against the Holy Ghost p. 280 O Obedience A Twofold Obedience unto sin p. 113 Distinctions about Obedience to the Commands of sin p. 114 P Pardon There is a possibility for a Pardon of any sinner and any sin except the sin against the Holy Ghost p. 266 Perswasions to make out for Pardon p. 275 276 We need Pardon p. 277 Pardoned How wofull is an unpardoned condition ibid. Comfort to have sin pardoned p. 778 Means to get our sins pardoned p. 779 Paul his sins were very high yet
endeavoured to be rectified squared beautified and ordered that the great and holy God may take delight and proclaime his gracious testimony of the same hear that of the Apostle 2 Cor. 10. 18. Not he that commendeth himself is approved but whom the Lord commendeth in the former respect is that phrase of Paul Rom. 16. 18. approved of men in the latter respect is that phrase of Paul Rom. 16. 10. approved in Christ and of Peter Acts 2. 22. A man approved of God Now verily no man can sincerely desire to approve himself unto God i. to put himself over unto Gods sentence of tryal and decision so that he might find an acceptance from his eyes but he doth indeed desire to be cleansed from secret sinnes why because Gods sentence is righteous and according to truth he doth not weigh so much the actions as the spirits of men not so much the outward expressions as the inward dispositions not so much what they do as what they would do not so much that they do not as this that they would do no iniquity I remember that David is upon this very straine in Psal 139. 23. Search me O Lord and know my heart and know my thoughts v. 24. And so if there be any wicked way in me Here he puts himself intirely upon God to try him to search him to see whether his heart be such as he should like and approve Paul is in the same straine 1 Cor. 4. 3. with me it is a very small thing that I should be judged of you i. whether you approve of me or not accept of me or condemn me I tell you this is not the main thing that I look on v. 4. But he that judgeth me is the Lord i. there is another Judge a greater Judge a better Judge one who can canvase the secret and inward parts as well as eye the meere visible acts and motions to him do I look to him do I desire to approve my self 3. Observe where doest thou lay the sharpest edge of the axe Where dost thou lay the sharpest edge of the Axe the axe said Matthew in another case is now laid to the root of the tree sinne is like a tree it hath root and branches that which we see of the tree is the bulk and branches that which is the life of the tree we see not it is the root which is moored in the bowels of the earth Now as a man may deal with a tree so he may deal with his sinnes the axe may be employed only to lop off the branches which yet all live in the root and he may apply his axe to the very root to the cutting of it up and so he brings an universal death to the tree So it is possible for a man to bestow all his pains to lop off sinne onely in the visible branches in the outward limbes of it and it is also possible for a man to be crucifying the secret lust the very corrupt nature and root of sinfulness Now this I say he who bestows his study his prayers his tears his cares his watchings his strength to mortifie corruption in the root in the nature in the cause how unquestionable is it that he doth desire to be cleansed from secret sins Suppose a man hath an ulcerous part undiscovered in his breast if he applieth such physick which will carry away the spring of that ulcer it is a palpable signe he doth desire to be cleared from the secret ulcer it self so it is in this case Beloved we distinguish 'twixt these two things viz. 1. The restraining of sin 2. The weakening of sin A man whose sinnes may crawle in him like the worms in a dead body which may feed upon his most exquisite contemplations and dearest affections with fullest and sweetest contentment may yet curb and restraine the habits or sinfull propensions from breaking out into act The vigor of a natural and enlightned conscience and the ingenuity of a more nobly bred disposition and the force of particular aimes and ends may be able to rein up and bridle in thee Actus imperatos as the School-men speak the notable or visible deliveries or actings of sin But that which weakens sin is grace that which purgeth out the sin is alwayes contrary to it Again we observe a difference 'twixt these two viz. to have sinne and the heart asunder and to have sinne and the shame or the bitternesse asunder this latter a Pharaoh an Ahab may desire but the former only that man who is truly holy and would be cleansed from secret sins 4. And this now leads me to a fourth discovery of a person Doest thou strongly desire io have another nature who desires to be cleansed from secret sins viz. he who strongly desires to have another nature another heart Another nature or heart is a heart replenished with most holy qualities which stand in a present opposition to that of sin and which in time will get the victory over it Suppose a man be apt to much unbelief secret mistrusts and distrusts how know I that he would be cleansed from them not only by this that he complaines but also that he is day and night with God for the grace of faith and the strength of his Spirit to believe And indeed it is the contrary grace which doth cleanse from sinne secret grace which cleanseth from secret sinnes forasmuch as the inward clensing is not by outward medicines but by a compleated principle both in nature and operation striving against the nature and operations of sin as the Apostle eligantly shadows it in Gal. 5. Psal 51. Create in me a new heart said David the new heart is a new frame and temper to fil the soul with other inclinations and thoughts and the life with other wayes and actions SECT VI. Use 3 I Now proceed to a third Use which shall be for Comfort For comfort to such as have such desires to such persons whose desires are really carried to be cleansed from secret sins as well as publick and visible they may comfort themselves in many things For 1. That their praise is of God and he doth commend them Their praise is of God see the Apostle Rom. 2. 28. He is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh verse 29. But he is a Jew which is one inwardly and circumcision is that of the heart in the spirit not in the letter whose praise is not of men but of God Now what a comfort is this that thou art a person whom the Lord will take notice of yea whom the Lord himself will praise and commend to say of thee as of David I have found a man after mine own heart and and that thy heart is perfect with the Lord. 2. That conscience in a day of distresse will acquit and clear Conscience will acquit them in a day of distress them Beloved there are two sorts
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
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
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
heart in a clear glass through which any one may see the pulse and motion of it But this is sure that however in this life our actions and wayes may be wrapt up with many devices and hidden conceits of Hypocrisie Yet at the day of Judgement every man shall be throughly opened anatomized as it were and orderly cut up What his heart did love or hate what publick or private wickedness it did act and would not forsake what pretences to cover secret sinnings what bawlkings and declinings of known duties what ingenuous or sordid ends in all and every performance all these and more then these must be spread open at the day of Judgement before the eyes of men and Angels Of which did we believingly consider probable it is that we would attend to uprightness of heart and life to present a fair copy of our selves to the eye of God 3. A little unevenness will mar the comfort of a great deal of A little unevenness will marre the comfort of our uprightness uprightness There are two sorts of unevenness in walking One is Habitual and allowed which marres the just hopes and expectations of glory Forasmuch as that is either gross profaneness or cunning Hypocrisy both which are excluding sins Another is Actual which is a trip a stumble an out-stripping in the course of a pious walking I confess it may befall the best yet it will imbitter our soules All the good course which a man hath led and actions which he hath sincerely done cannot so much comfort him as many particular obliquities and unevennesses may sad and perplex him As in a Simile wrinch of the foot the present pain shuts out the sense of all former strength or as in the sickness of the stomack the present disease closeth up the sense of all health so the particular miscarriages in a Christian course they may fold up or at least suspend the tast of all the sensible comfort which uprightness formerly yielded and shot forth They may break the bones of David Psalm 51 and melt the soul of Peter and cast us both to darkness of trouble and sorrow and the labour of many active endeavours before we can see God to be our God again and be perswaded that our estate is really right and sound 4. That God is to be set up above all It is an hard yet it is That God is to be set up above all an usefull thing to ascribe unto God the Original of excellencies that he is God and that Power Might and Glory and obedience belongs unto him that he made us and not we our selves and that our beings as they are depending upon his power so our wayes upon his Rule and he is Lord of Lords all are under him and being the universal efficient he ought also to be our universal end God is set up above all other 1. When his Rule and Word swayes us against all other 2. When his Glory is singly or supreamly aimed at above all other things and both these complear uprightness FINIS THE THRONE OF MERCY AND THE TRIBUNAL OF JUSTICE ERECTED In the Remissibleness of All Sin and in the Irremissibleness of the SIN against the HOLY GHOST In two SERMONS on Mat. 12. 31. Preached before an Honourable Auditory By Obadiah Sedgwick B. D. LONDON Printed by T. R. for Adoniram Byfeild at the sign of the three Bibles in Corn-hill near Popes-head Alley Anno 1660. THE THRONE of MERCY AND TRIBUNAL of JUSTICE MAT. 12. 31. Wherefore I say unto you all manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy Ghost shall not be forgiven unto men THE best of actions are oft-times subject to misconstructions and a busie malice will either find or fasten spots upon the purest innocency This Chapter is the Map wherein you may read these truths Christ cannot speak or do but an envious Pharisee will pry and censure and slander Nothing is more offensive to an ill eye then the light and that which much afflicts an ill heart is the beauty of that good which it sees in or done by others Let Christs Disciples pluck but some ears of corn only to make necessary satisfaction to natural hunger verse 1. the Pharisee will presently pluck at Christ himself and murmur him not to be a pattern of obedience but a pattern of licentiousness Behold thy Disciples do that which is not lawfull on the Sabbath day verse 2. If Christ doth step from the field into the Synagogue verse 9. there also shall he have the catching attendance of the Pharisee Malicious hatred is like the shadow which will pursue the body of pious actions Here he no sooner finds a fit object for his mercy but the Pharisees endeavoured to divert the execution by an ensnaring scruple Is it lawful to heal on the sabbath daies verse 10. as though the duties of piety jusled out all offices of charity and that God who commanded sacrifice had not also preferred mercy They themselves would reach forth the courtesie of relief to a distressed beast v. 11. and therefore Christ might justly lend his hand of mercifull Charity to a diseased person verse 12. In the 22. ver He heals one possessed of a devil a miracle that begat amazement amongst the people and some kind of credence concerning his Divinity but in the Pharisees it vented plain Blasphemy This fellow casts out devils by the prince of devils verse 24. A bitter and high reproach and such as was for the truth neither probable nor possible For First Will Satan cast out Satan He that seeks the constant support will he willingly overthrow his own Kingdom Secondly Can Satan cast out Satan he that is cast out must be of lesser power and he that doth cast out must be of greater power but can Satan be greater and lesser then himself These Arguments could not but convince their judgements yet they did not extingush their malice they could not deny these to be truths yet will they pertinaciously deny their affections to them what they could not answer they would resist and though they saw sufficient reason and evidence yet they are resolved not to believe but to contemn Christ Wherefore I say unto you all manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy Ghost c. Which words are like the two mountains of Moses Mount Eâ—al and Mount Gorazim of blessing and of curses here is the sweetest mercy and the purest Justice or the Throne of Parts of the Text. Mercy and the Tribunal of Justice or here is set out two glorious Attributes of God Mercy and Justice I. You have the Throne of Mercy erected in these words The Throne of Mercy All manner of sin and blasphemy shall be forgiven wherein you have First The universality of the object not quoddam but The universality of the Object quodvis peccatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every sin
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
be damned And verse 10. They were such who received not the truth in the love of it Thirdly When there is no conformity to the Gospel-rules of life Now what shall I say of our selves what accounts have we of this pearl what affections have we to this Doctrine of Grace Have we any impressions of Reverence any impressions of love unto the Ministry of the Spirit Alas our stomacks begin to loath the hony comb and we are almost as weary of this Gospel as the Israelites were of their Manna Why else those many neglects Acts 7. 5. Ye resist the Holy Ghost of this word of grace why else our slight entertainment of it why else our very scorn and contempt of it Shall I speak the truth the heavenly strains of the Holy Ghost in the Gospel fall too low and sound too flat in our curious ears The sharp inventions of some Poet or the brain-Raptures of a Comedian shall relish our Palats with more pleasure then the sweerest principles and lessons that ever the wisedome of Heaven hath dedicated The plain tune of Scripture striks us not unless there be also smart descantinâ—s of humane wit Mistake me not I speak not this to banish the convenient use of fitting expressions in our delivery of the Gospel of Christ by condemning our inaffectionate attentions to the simplicity of Christ I do not hereby apologize for the language of rudeness no I would not have the highness of the word to be made offensive by my Barbarisms only let me tell you that where the Word of life coming in the strength and beauty of its own elegant plainness findeth not only coldness of respect and love but the lashes also of ignorant censure and scorn we are mounted upon an high step of prophaneness and are descending to that unpardonable sin against the Holy Ghost Secondly Private or publick scorning of holiness Holiness it is the Glory of God and in a sort the rectitude of all his attributes God delights to reveal himself in Scorning of Holiness Heb. 12. 14. this holiness and tells us that without holiness none shall see his face It is the most distinguishing effect of the Spirit of God and that which is both an assurance of divine Election as also the secular zeal of our salvation Yet may not I confidently affirm to you that nothing is more fallen into the base derisions of witless sinners then this glorious image of heaven Strip me a person of the well-spoken complements of dignity wealth conceited projects and deportments for the itch of the times and suppose him only cloathed with the endowments of true grace and holiness who is there that is set forth with more disdain and derision and jeering then such a person this is the only reason of our scornings that he is aperson of purity one of the Spirit A religious David is the song of Drunkards and the Innocent Objects of mockings reproaches scorns and jestings Bonus vir perhaps but Christianus so now bonus vir sed Bonus vir Cajus Seius sed malus tantum quod Christianus Tertul. Apolog p. 810. Christianus si nullius criminis nomine reus est valde infestum si solius nominis crimen eâ—â— Ibi p. 809. Religiosus Lord What think we of God or his Spirit or Heaven is holiness beautifull in God admirable in the Spirit of God lovely in the Word of God and yet contemptible effectively considered in the servants of God As sure as the Lord liveth if the bounds of publick Authoity did not awe and the sectet suspitions of publick shame did not bank these enemies of Grace their private Sarcasms and blemishes of Grace would break forth into publick fury against all real power and practise of Grace Who but an Ishmael will scoff at an Isaae and who but a Cain will hate his brother because his works are good and who but an ignorant wretch agitated by the Spirit of darkness and perverseness will flie out with hellish invectives against holiness in heart and practise which is the Glory of God the perfection of Angels the sacred work of the Spirit and the pledge of our immortal inheritance in the heavens My brethren be cautioned to sorrow for this and reform in offering violence to holiness in man thou fastnest indignity upon the very image of God and despite upon the Holy Ghost who is the immediate efficient of Holiness in the Creature Thirdly Sleighting the checks of conscience Conscience Sleighting the checks of conscience especially inlightned it is our Angel-Guardian the private Register of our courses and the faithfull Monitor within our own breasts it is the eye of the soul to oversee the whole occasions of heart and life and it is the tongue that reports to us the rectitude or aberration of our wayes The Law testifies de jure and this de facto There is not I believe a sinner partaking of any illumination general or particular under the powerfull presence of a sound Ministry but his Conscience sometimes in the hearing of threatnings from the Pulpit sometimes in his retired secessions or withdrawings from company doth lay unto him the guilt of his sins and perhaps stings him with unquestionable convictions and horrors it tells him that his heart is yet desperately foul and that his wayes are not the wayes of life and comfort Zach. 7. 11. But now for this person to stop his ears at this faithful voice of conscience for him to deal with this as Felix did with Paul discoursing of Judgement to come go thy way for this time whâ—n I have convenient season I will Act. 24. 25. call for thee or else to quench and drown their private clamors by the untimeliness of other discourses and fouler actions O what direct injury do we hereby offer to the workings of Gods Spirit and what stronger power do we add hereby to the workings of our heart A tender conscience is like a tender eye or stomack but neglect of motions in the conscience prepares for hardness of heart It will be with us in sinning as it is with the iron which becomes the more hardened after the fire and the sinner more sinfull after the slighting of the checks of conscience or as with a disease which growes incurable by neglect yet might have been cured and healed by observance or as a tree which after many shakeings takes deeper root and hold in the earth It is a fearfull Judgement to sin against Conscience this will breed custome and delight and defence and at length hatred of that Truth which shall present light for Reformation Hereby we grieve the Holy Spirit and quench him and cauterize or sear our consciences with senselesness whence ariseth a greediness to sin Ephesians 4. 18. Fourthly Be not peremptory for worldly ends he who Be not peremptory for worldly ends sets up his resolution that he will be some body in the world he will have his covetous ends or ambitious projects no