hearts Or else they are such as in heart thinketh so though in words they profess otherwise Such as the Apostle speaketh of Tit. 1. 16. Who profess that they know God but do in works deny him being abominable disobedient and to every good work reprobate I shall very little concern my self as to either of these only consider what may be said as to those who have such impressions but they are their intollerable burthen and affliction Indeed they are rather to be called impressions than thoughts and let us first inquire into this bitter stream from what source and fountain it floweth CHAP. II. From whence Atheistical and Blasphemous Thoughts may proceed sometimes from Lust sometimes from the World but these are usually imbraced and nursed up in the Soul Those that are the Subject of the present Discourse ordinarily proceed from the Devil as a Tempter and a Blasphemous Spirit THE Adversaries of a Christian with whom the good fight is to be managed are usually reckoned to be The Flesh the World and the Devil their Opposition to us is by moving inticing and perswading us to sin to the ruin of our Souls Hence Divines distinguishing Temptations from their Efficient Cause or Causes say There is Tentatio a Carne a Temptation from the Flesh which agreeth with St. James Every man is tempted when he is drawn away by his own LUST and inticed but that must be understood of such Temptations by which a man is conquered 2. There is Tentatio ab hoste a Temptation from the Enemy without and this is either from the World that is the Things or Men of the World Or from the Devil Any of these may be Tempters in this Case 1. Lust may be a Tempter to Atheistical and Blasphemous Thoughts though I must confess I cannot understand how that should be a tempter to such Thoughts as these not by us chosen studied or delighted in by them Debaucht Wretches that give up themselves to Drunkenness Whoredom Lying Cursing Swearing Neglect of all Duty to God and Man are concern'd if they can to perswade themselves That there is no God that seeth them or dâ—â—approveth them or that hath a superiour power to them or will judge or condemn them for did they believe this their Consciences would never let them be quiet Now that lust that Sinful desire which is in them to keep their lusts without regrets of Conscience or any sowre Reflections after their Debaucheries may be a Tempter to them to say in their hearts yea and to imbrace a perswasion in their hearts That there is no God but this doth not properly concern our present Case 2. The World also the men of the world may be Tempters to such thoughts as these The discourses of others you know offer matter for our thoughts to run upon and as in other causes so in this there may be some who may argue Atheism and Blasphemy with us and who may endeavour to perswade us to such Sentiments Atheistical and Blasphemous Books may set our thoughts on work but these can have no great causation in such thoughts as are permanent afflictive and troublesome to us It is in the power of Christians to avoid Atheistical and Blasphemous company and to abstain from reading of such Books Though therefore men of the world may be Tempters to Atheism yet they can hardly be charged as Tempters in this Case 3. The Devil whom you know the Scriptures call the Tempter the Enemy the Envious one is doubtless the principal Efficient cause He goeth about like a roaring Lion seeking whom he may devour and he hath many Arts and Wiles and Depths and Methods which he useth to destroy Souls with amongst which this is one to make impressions of Atheism and Blasphemy upon persons by some they are imbraced as Notions that are suited to their Sensual Appetite and which will very well fit their Carnal Desires By others they are disgusted as contrary to those Impressions which the Holy Spirit of God hath made upon their Souls and their former Notions Apprehensions and Belief in God Yea so far disgusted that their Souls are frighted at the sight of these Strangers comming to their House and are amazed which way they should ever come in having to their knowledg never opened the least Window or Door to them nor any way invited them so much as for an hour or a moment their Souls loath and abhorthem and yet they revive upon them Temptations of this nature thus circumstanced can be from no other Tempter than the Devil CHAP. III. No seeming good propounded to such Souls as are thus Tempted to whom the Temptations are Afflictive Nor doth the Tempter always use Arguments not so much hoping to prevail with such souls as to trouble them to that degree as to put them upon destroying themselves To others he useth Arguments From the No Evidence of the Divine Being to our Sense The Incomprehensibleness of it and the Perfections of it by our Reason The many Disorders which the Divine Wisdom thinketh fit to permit in the World These are the usual Topicks of Tempters that tempt souls unto Atheisme EVery Man when he is tempted is drawn away by his own Lust and enticed saith St. James 1 Jam. He is enticed by some glimmerings of good and so he is drawn away but it is vain for us to enquire what seeming good enticeth a Soul who looketh upon his motions and solicitations and the things to which the Soul is so solicited as the greatest Evils in the world St. James therefore is there speaking not of Temptations in the general but of such Temptations as flow and proceed from our innate Lust There must in all Temptations of that nature be a Bait upon which the Lust in our hearts may feed and tho it be not necessary that that Bait be a real Good yet it must have some appearance of good in it for the principles of Humane Nature will not allow it to move into the Embraceâ— of any thing which it apprehendeth Evil but this is not necessary in Temptations which flow solely from the Devil the eternal ruin of the Soul is the Design of that Envious One and it is all one whether he can affright or intice the Soul into Hell whether he can destroy it by Poison or by a more certain Stabb It may be more worthy our Enquiry what Arguments the Devil can possibly use with a Soul so far prejudiced against imprâ—ssions of this nature that he can hope should prevail with it to receive any such impressions For the Soul of Man being a rational being is not like without something of Reason or a shew of it to be brought over to agree to any such impression 1. What if we should say that possibly the Tempter promiseth himself no such success what if his design be not to proselyte a Religious Soul to the Proposition which is contrived in his Suggestion but meerly to weary the Christian out of his life by
Old in any Sin Secondly Take heed of any kind of prodigious Sinning There are degrees in Sin all Sin is not of the same dy or magnitude There are some Sins that more waste Conscience than others now observe this The greater Violence is done to our Conscience by any Sins the more Advantage the Devil hath from the guilt of them to raise a Temptation to Despair For although it is as easie with God to Pardon the greatest Sins as the smallest yet we shall not find it so easie to believe that God will forgive the greatest Sins as the smallest and so the Devil hath the greater advantage from the Reflection upon them to run us out of a Hope of the Divine Mercy Fear all Sin but above all take heed of notorious Acts of Impiety against God or Unrighteousness toward Men. 3. Thirdly Take heed of all Sinning against Light indeed against any Light whether it be that of Nature or Revelation Take heed of Sinning against those common Notions of Piety and Righteousness which are Planted in all by Nature against the Common Illuminations of the Holy Spirit by the Preaching of the Word of God against the Admonitions of Parents or Governours against the reflex Light of your own Conscience Sins against the direct or reflex Light of Conscience do often Cause a very great Darkness which is felt in the Soul for though in the heat and madness of our Pasnons in our Youth we sometimes run down Conscience and it keepeth silence a while yet it often recoileth and reproveth the Sense and setteth its Sins in order before it and shews them to it to a very great disadvantage and these are a kind of Sins which the Tempter often hangs much upon in order to promove Despair and putting the Soul out of Hope of Mercy 4. Particularly take heed of such Sinnings as border nearest upon the Sin unto Death you know that Christ hath told us That all Sin and Blasphemy shall be forgiven onely the Sin against the Holy Ghost shall never be forgiven And the Apostle hath told us That there is a Sin unto Death for which he did not direct the Christians to Pray that it might be forgiven their Brethren Now Divines have much exercised themselves in the finding out what this Unpardonable Sin is nor is it to this day well determined nor shall I undertake to determine what it is or whether it be any single Sin yea or no. We find in experience that the Tempter often maketh use of this Suggestion to drive a Soul to Despair telling it that it hath sinned this Sin and therefore there is no hope for it The vanity of which appears from the Souls thus tempted usual Ignorance What the Sin against the Holy Ghost is as to which indeed the most Judicious Divines have been much at loâ—s to determine or what comes nearest to it upon the Light we have from Scripture to help us to make a determination of it but though we cannot punctually determine in the Case and it be much more easie to determine what it is not then what it is yet we have Light enough from Scripture to shew us what sinning comes nearest to it and it is ill treading upon the brink of such a Pit That Text Heb. 6. v. 4 5 6. instructeth us thus far That it must be the Sin of an Enlightened Soul one upon whom the Light of the Gospel hath Shined and who hath tasted something of the Heavenly Gift and been in some Measure made Partaker of the Holy Ghost and Tasted the good Word of God and the Powers of the World to come and after this falleth away From whence these things follow That Heathens who never heard of God nor Christ cannot be Guilty of this Sin no nor titular Christians who never made any profession of Religion or Godliness nor had any degrees of Godliness They must be such as have been Enlightened Tasted of the good Word the Heavenly Gift and the Powers of the World to come and after this shall fall away Yet it is plain that all sinning against Gospel Light and Spiritual Illumination all degrees of falling away from the profession of this Truth is not this Sin The Apostle Heb. 10. 26. and 29. v. seemeth as to this Sin to instruct us further for he is there speaking of some for whom there remaineth no more Sacrifice for Sin but a certain fearful looking for of Judgment and fiery Indignation which shall devour the Adversaries Now who are these v. 26. Such as Sin wilfully after they have received the Knowledge of the Truth v. 29. Such as tread under foot the Son of God and count the Blood of the Covenant wherewith he was Sanctified an unholy thing and do despite to the Spirit of Grace And this also agreeth with that Phrase Heb. 6. v. 6. Where the Apostle giving a Reason why they cannot be renewed by Repentance assigneth this Seeing they Crucifie to themselves the Son of God afresh and put him to open shame so that it should seem that to make up this Sin to Apostacy after Illumination or at least having received sufficient Means of Illumiation and making some Profession there must be added some eminent Affront done to or Abuse of the Lord Jesus Christ and the Spirit of Grace either by Word or Deed and therefore our Saviour calleth it Blasphemy against the Holy Ghost Consonant to this is what the Gospel tells us of this Sin you have the first mention of it Matth. 12. 31. If you look into v. 24. you shall find That Christ having healed one that was possessed with the Devil who was both Blind and Dumb and People upon that recognizing him as the true Messias saying v. 23. Is not this the Son of David the Pharises said This Fellow doth cast out Devils by Beelzebub the Prince of Devils Christ confuteth them and vindicateth himself by this Argument easily to be diserned and made up from v. 24 25 26 27 28 29 30. I either cast out Devils as you say by the Prince of Devils or by the Power of God I will make it out that I do it not by the Prince of Devils 1. For this were a Ruin to Satans Kingdom if one Devil could be employed or would be employed in casting out another the Devils Kingdome would be quickly at an end it could not stand 2. Again saith he not I onely but your Children in my name cast them out for there were some Exorcists amongst the Jews who were the Children that is the Disciples of the Pharises who though they followed not Christ yet used his Name to cast out Devils as you shall find Mar. 9. 38. where John telleth Christ Master we saw one casting out Devils in thy Name and he followeth not us and we forbade him because he followeth not us and as you shall read v. 39. Christ allowed it the like you find Luk. 9. 48 49. So did the Sons of Sceva Acts 19. 12. Now the Jews did
not accuse those of acting by the Devil but from the Power of God from hence he concludeth That he did not cast out Devils as they malitiously charged him by the help of the Devil and that they were themselves otherwise convinced in their own Consciences therefore he did it by the Spirit of God and by that they could not but know that the Kingdom of God was come amongst them and so they spake Evil of God and the Spirit of God and that out of Malice contrary to the Conviction of their own Consciences Now saith he Take heed what you do this is a kind of Sin which God will never forgive though all other Sin and Blasphemy shall be forgiven yet for you knowing that what I do I do as God and by the Power and Spirit of God to Persecute me and to Repraoch me and that you may the better do it to ascribe that to the Devil which is the Work of God done by me this is a Sin which shall never be forgiven So that according to our Saviours Words this seemeth to be the Sin That the Pharises knowing well enough that Christ was God Eternal God and having sufficient means to convince them of it and that from his Casting out of Devils and several other Miraculous Operations which it was in the Power of God onely to do Notwithstanding yea against this Conviction Maliciously Persecuted the Lord Jesus Christ and denied these mighty Operations to be from the Spirit of God but said they were from Beelzebub the Master Devil From hence will appear though not distinctly what the Specifical Sin against the Holy Ghost is yea what Sins border upon it and come nearest to it 1. All Sinning against Light and Convictions 2. Apostacy from a former Profession and owning of the Gospel and the Holy Ways of God 3. A Malicious Pursuing and Persecuting of such as our Consciences tells us are Righteous Persons 4. An Ascribing to the Devil what we are Convinced of to be the Works of God and so reproaching the Operations of the Spirit of God whatsoever the Blasphemy against the Holy Ghost be These things or the most of them must be ingredients into it and truly if Persons have been enlightened with the Knowledge of the Truths and Ways of God and have made some Profession of them and have had some Savour of them if they fall away from that Profession and that to such a degree as not onely to disown what themselves formerly owned but to hate those Truths and Ways of God and to Persecute such as still Profess them and adhere to them and charge those Impressions and Operations which are from the Holy Spirit of God to be from the Devil so Blaspheming the Holy Spirit of God if there be such an unpardonable Sin to be commited surely these are under the guilt of it nor can I see any thing can possibly free them from the dreadful Consequence of it but a timely Repentance remembring their first professed Love and turning unto God which whosoever can do or shall obtain Grace from God to do undoubtedly hath not sinned beyond Pardon for he that confesseth his Sins and forsaketh them shall have Mercy But as I said before these Sins comes nearest this Guilt and where any Soul hath been or shall be in this kind and to this degree guilty the Devil hath a very fair Advantage against him to move him to Despair upon a Suggestion that he hath committed that Sin which according to the Revealed Will of God in Holy Writ shall never be forgiven nor will he find any way to get out of this Snare nor any thing to answer the Tempter pressing hard upon him with a Temptation of this Nature until he can say I have indeed done this but God hath given me an Heart to Repent of it to remember from whence I fell and to do my first Works and he will find it as hard for him to recover any just hopes of Pardon and Eternal Life and Salvation as he will find it to be renewed by Repentance if the latter be found impossible to a Soul under these Circumstances so will the former also be found O therefore to prevent Temptations of this nature take heed of all sinning of any continuance and going on in a course of Sin especially of any sinnings against Light and Convictions or against former Professions and especially of any Malice and Hatred to the ways of God which you either have formerly owned and acknowledged or which your Consciences tell you are the right ways of the Lord. 3. Thirdly Let me again commend to you an Acquaintance a through Acquaintance with the Covenant of Grace and the Dispensation of Salvation revealed to us in the Gospel The Despairing Soul hath ordinarily a Legal Spirit and sticks in the Covenant of Works Remember that we are not under the Law bâ—t under Grace in some sense not onely true Believers but even the whole World or at least that part of it to which the glad Tidings of Salvation through the Gospel is published is not under the Law but under Grace not under a Legal Dispensation So as none can be saved without a personal perfect Obedience to the Law of God but under a gracious Dispensation wherein as the Apostle saith Rom. 1. 17. The Righteousness of God is revealed from Faith to Faith that is wherein it is revealed that the Righteousness wherein a Man must stand Just and Righteous before God is not his own Righteousness made up of his Obedience to the Commandements contained in the Divine Law but the perfect Righteousness of Christ by God reckoned unto every Soul that repenteth and believeth in the Lord Jesus Christ who walketh not after the Flesh but after the Spirit minding and savouring the things of the Spirit which Righteousness of Christ is reckoned to the Soul as soon as it comes to own receive and lay hold upon Christ in the Gospel exhibited and tendered unto it The Soul well possessed of the Doctrine of Free Grace and Gospel Justification though it may see frequent Causes for Heart-sorrow and Humiliation as well for its former as for its renewing Sins yet cannot easily see the umbrage of any ground to Despair and cast away its hope as to Divine Mercy and Forgiveness or Eternal Life and Salvation But I have elsewhere enlarged upon this Argument 4. Fourthly If you would avoid Temptations to Despair take heed of presuming You shall observe in the Tempers of those with whom you converse in the World That those whose hopes are most quickly up find them also soonest down The reason is because they are persons that usually have no great depth of judgement and do not build their hopes upon good and sufficient bottoms So that as it is with some little Rivolets whose Channel is but a small continent and which want depth every good showr of Rain raiseth them and causeth them to overflow the Banks but then the same degree of Rain
the constant trouble of his importunity and indeed I believe that generally so it is and that these are but preparative Temptations to Self-murther and Despair if he cannot by these Suggestions perswade the Soul to blaspheme God or to deny Gods Infinite Beng and Perfections yet if he can but stir up in the Soul such a degree of Impatience under this sore affliction as will put the man upon determining his own life deliberately he hath done his work Hence it is that in all the Course of my Ministry I never observed Man or Woman long under these Temptations but they fell into Temptations of the later Nature which I the rather hint to you that you may watch upon and pray for persons who are brought under these most sad and dismal circumstances They are ordinary Praeludiums and Prologues to such Tragedies and in this case he is not much concerned to bring Arguments before the Soul it is to be destroyed another way 2. But indeed as to other Souls to whom these Temptations are not Afflictions but meer Diversions and Recreations he must use Arguments and he may offer them even to Pious and Religious Souls how little soever they avail The Arguments cannot be many which can be brought in such a Cause They are usually brought from one of these three Heads 1. From the want of the Evidence of Sense to prove a Divine Being Spiritual Beings are in this distinguished from those that are bodily that having no Accidents no Qualities such as Colour or the like they are not evident to our External Senses God is called the Invisible and who saith the Holy Ghost hath seen God at any time Indeed no Spiritual being can be seen who ever saw the Soul of a Man or an Angel unless in an assumed Shape and I look upon the questioning of any such beings as Spirits in our age a fair Argument of the Atheisme that is in those Philosophers Hearts Yet are we Creatures so much made up of Flesh and Blood that we are hard to believe any thing but what we see that is indeed to believe any thing at all for seeing and believing are two things very diverse one from another Who ever saw God faith the Devil or who at any time hath heard his Voice c But this is an Argument fit only for Sensual Brutes and not for any deliberate Soul to be catched by 2. He will therefore Secondly argue from Reason which is not able by searching to find out God unto perfection It is usually said Animal nihil plus Animali sapit That a living creature knows nothing beyond a living creature of its own size and perfection Upon this account it is reasonably said That if a brute Creature could describe a Man it would describe him as a Brute not being able to conceive of a Creature beyond its degree of Perfection It is easie for a man if he will but make use of his own reason to conclude that there must be a God a First Being and a First Cause for that nothing can give a being to or be the first cause of it self is a principle so connatural unto us as we cannot out-face it nor by our highest debauchery is extinguisht but however the First Being should give a being to it self or the First Cause be its own cause this is very hard to conceive until the Soul be assisted by a Divine Light And the Divine Being being so far transcendent in its perfections to all the perfections that are found in the greatest and wisest of the Sons of Men it is yet harder to conceive of it aright and not to blaspheme it in our thoughts We are Creatures that are Limited by Time Circumscribed by Air and Certain Measures and it is very hard to us to conceive that there should be a Being without these boundaries The Immensity Omnipotence Omniscience Infiniteness of any Being are things transcending the reach of our Conceptions and tho we can by Reason argue our selves sometimes into an appearing necessity of these Assertions yet we can hardly give credit to the Eyes of our Minds they are perfections beyond our grasp Hence the Great Wits of the World are generally Atheistical and it seems almost necessary that men should be fools that they might be wise Hence is the Socinians denial of the Trinity and others denial of Gods Omniscience c. This gives the Devil a great advantage putting the Soul upon reflections How can these things be Luther saith Non amo hos Curistas Quaeristas he might have said Quomodistas too Audi Verbum Dei tace I do not love these Inquirers in Divine things Why so or Wherefore or How are those things Hear the Word of God and hold thy peace 3. A Third Argument that Satan ordinarily useth in these Temptations is from the seeming disorders and confusions which the Wisdom of Divine Providence permits in the World Were there a God saith the Devil and were he such a God as thou fanciest would he suffer his Enemies so to prosper and his Servants to be so trampled upon This is an Argument which our own feeble Reason in compliance with our Lusts doth often trouble us with even David Jeremy and Habakkuk were molested with it As we are naturally prone to measure the Almighty's Power by the strength of our created Arms and his Omniscience by the Fathom of our pitiful Comprehensions and his Eternity by the Span of our own Duration so we are as prone to determine concerning his Wisdom by our Policies We cannot see to the bottom of his depths nor look up to the top of his heights but judge of the Infinite Wise God as if we were to determine concerning a shallow Politician amongst men so that whether the Argument be conclusive or no which doubtless it is not yet it is good enough for the Devil to trouble us with to tell us That if indeed there were a God and such a God as we have heard of Abel should not have perished by the hands of a bloody Cain nor the Israelites been oppressed by such a one as Pharaoh nor Job put to scrape himself with a pot-sheard The wicked should not walk on every side nor the vilest men be exalted It should not happen to the righteous after the manner of the wicked nor yet to the wicked according to the desert of the righteous nothing but blind Fortune could shut its Eyes and wink at such disorders These now are the greatest advantages which I can fancy the Devil to have upon any Soul to induce it to think there is no God or at least no such God as the Scripture speaks of and we ordinarily preach to you and persons solicited to such a belief will find some such thoughts as these ordinarily either praevious to or concomitant with the other But as I said before in such cases as I am speaking to he seldom useth much argument little hopeing to work over the Soul into such a belief onely
the Picture of a man if it hath no similitude of the man is but a Teacher of a lie and doth but help our thoughts with false notions and conceptions And what Limner ever saw the Lord in his Humane Shape to draw a representation of him What need any Pictures of Christ when every man we see is as true a representation of him as any Limner can make who never saw him in the flesh nor a true Copy to draw him by I am apt to believe that this was one Reason of Gods so severe prohibition of Images and the Likeness of any thing to represent God because he knew that those things would be of this pernicious use to give us false notions and Idea's of God for you shall observe when you have seen the pretended Picture or resemblance of a Man you will fancy him according to that Representation whether the Picture be any thing like the Person for whom it is made yea or no. 3. To which I might add That admitting a Picture of a Man or a Friend be not like the Person and give our Fancies a false Notion of him yet in this there is no Sin no Defilement no Guilt upon the Soul by it but to Conceive amiss of God is a thing quite of another Nature and of further danger to the Soul This hath made me sometimes wonder that Luther tho he abhorred Images and shewed as great a detestation of them as any other as they are used in Popery as they are means or objects of Adoration yet allowed the use and standing of them in Churches Certainly it is a thing of very dangerous consequence whether in Churches or our own private Houses for we shall find a great proneness in us to form out Notions of God according to such representations and if those representations be lies and false such will our Notions be and if this be not a fair way to fill the Soul with Atheistical and Blasphemous Thoughts concerning God and Christ I do not know what is 2. Secondly Take heed of taking your Notions of God from Reason Reason is a power within us by which we make Conclusions from some Principles Now these Principles are either Connatural to us and bred in and with us or such as we have from Revelation Reason working upon Connate Natural Principles will much convince us that there is a God and shew us also something what manner of Being God must be Nature will tell us that nothing is the cause of it self and will lead us to a Primum Mobile a first Being a first Cause a first Mover and will teach us That whosoever is the Cause of any Excellency or Perfection in another by his Communication of it if he loseth nothing by that Communication must needs have that Perfection and Excellency in a more Eminent Degree in himself But alas the Divine Being is Infinitely above the Fathom and Comprehension of Humane Reason concluding only from Connate and Natural Principles There is an Excellent use of Reason to give us the true Notion of God That is by setting it on Work to conclude from Principles of Revelation First firmly Believing whatever is revealed in Holy Writ then using our Reason both to compare Scripture with Scripture to find out the true Revelation the true sense and meaning of Holy Writ and to shew us that what the Scripture revealeth concerning God is but what Reason will allow may be 3. But the Surest Way for Persons to come to a true Notion of God is to attend to what the Scripture saith to Believe concerning God whatsoever we find there No man hath seen God at any time no Reason is able to Comprehend an Infinite Being and the Perfections of it but the Son of God and the Holy Spirit of God They have Revealed God and thence we must take those Measures of the Knowledg of God which we are capable of till we come to see him as he is and to know him as we are known Let it be therefore the Care of every Christian from those Sacred Writings to posess himself of due Notions and just Apprehensions of the Divine Being A Christian shall find these three Eminent Advantages of this Knowledge according to the Measure we are Capable of 1. There is no such Director of our Internal and External Homage to God as a just Notion of the Divine Being According to our Apprehensions of his Majesty Power Greatness and Justice so shall we Adore Revere and Fear him According to our Apprehensions of his Goodness and Mercy so we shall Love him Breath after him and Delight in him According to our Apprehensions of his Truth and Fidelity so shall we Confide and Trust in him If we truly Apprehend him as a Spirit we shall Conclude he must be Worshipped with our Spirits and that all Noises and Exteriour pretended Homages if not expresly commanded by him are indeed no Homage to him but some foolish Acts of Voluntary Humility and that all Lip Labour all Bodily Homage seperated from the Internal Homage Attention and Intention of the Soul and its Stooping before him are of no avail being no preportionable Homage to a Spiritual Being in the Eye of Reason nor required by him at all 2. Secondly There is no such Antidote as this against the Pâ—â—sâ—â— of Erroneous Doctrines and Opinions We have abroad many Erroneous Doctrines relating to the great Truths of God if they be searched to the bottom you will find them springing up out of a false Apprehension and Conception of the Nature of God It were easie to shew you how a due Knowledg and Conception of God will fortify the Soul against many Errors But 3. Lastly There is no such Weapon to repel these Fiery Darts of which I am speaking A Soul is not soon dispossest of such Notions of God as it is once well rooted in and especially when it is rooted in them upon the Authority the Infallible Authority of a Divine Revelation It is good therefore for Christians before any such Temptations come upon them to be well Instructed concerning the Nature and Attributes of God and to entertain no Notions but such as shall be confirmed unto him from Scriptures nor is any thing of more Advantage to a Soul in an hour of such great Temptations than to Read and have Read to him Discourses of this nature such especialy as are most Scriptural and indeavour to Establish the Faith of Christians not in or by the wisdom of men but the Power of God Let this be a Second Direction 3. Thirdly Let no Soul under these Temptations forbear Reading the Scriptures and waiting upon God in the hearing of his Word I have often observed and lamented the great Conquest which the Devil ordinarily getteth over Souls under this as well as other great Temptations in perswading them to forbear Reading and Hearing the Word of God Luther tells us That it is the Devils great Art Ut nos abducat ab oratione et verbo
I do not know any Soul that is more exposed to Temptations to Sin nor oftner falleth into them nor that is more exposed to Temptations for Sin than the Proud Soul Pride is a corruption that swelleth a man in the opinion of a mans own merit worth and excellency and consequently breedeth in him an impatience of any thing that should lessen his estimation in the sight of others Ahithophel was a proud Man and not able to bear his disgrace at Court but chuseth rather to hang himself Whensoever any present shame or fear of future shame any degradation or loss of honour and repute in the World gives a rise to such motions as these in our hearts to destroy our selves or gives the Devil any advantage to enforce such impressions upon us Pride is the bottom of it It is therefore highly advisable for Christians To be cloathed with Humility to put on Humbleness of Mind as the Apostle exhorteth An humble Soul is hardly taken in this Snare of the Devil Two or three things will much contribute to this humbleness of Mind 1 The consideration of what we are what we brought with us into the World and from whom we had it 2. The Consideration of what we deserve 3. The Consideration how little a thing it is to be great in the World I say 1. The Consideration of what we are what we brought with us into the world and from whom we had our all that we have Lord what is Man that he should be lifted up He is made up of two essential parts The Soul and the Body Our Philosophy teacheth us That all reasonable Souls are equal nor indeed is there any pretence in reason for any inequality originally in them And are not our Bodies so also are they not all Dust and such as must return to Dust Are they not all made of Clay Have some Bodies a more beautiful colour more symmetrical and proportionable parts than others Do some Souls discover more excellent Parts and Endowments through the better Constitution and Complexion of Bodies Have some of us more Credit and Reputation in the World more Riches and a greater portion of this Worlds Goods than others Is any thing of this from our selves Have we then built our own Bodies Have we given them their Beauty or Symmetry Have we so much as made one Hair of our Heads White or Black Or added so much as one Cubit to our Stature in the World in respect of Honour Riches and Reputation Did we bring any of these things into the World with us Can we carry them out of the World with us If we have received them why do we glory why are we proud of them as if we had not received them Let others honour and admire us for them we have no reason to admire our selves nor to think highly of our selves let us look to the Rock from which we were hewen and to the hole of the Pit out of which we were digged 2. But then Secondly let us consider what we have deserved The things upon which we value our selves as thinking they make us to stand upon the higher ground were neither hereditary to us nor have they been purchased by us by any Merit of him who hath been our Benefactor as to them The Apostle putteth them together Proud knowing nothing 1 Tim. 6. 4. and truly so it is the Man or Woman that is proud is one that knoweth nothing Knoweth nothing How can that be when ordinarily a Mans Knowledge is that which puffeth him up it being indeed of any common and indistinguishing mercy the noblest thing wherein a Man or Woman can differ from another the Apostle in another place expoundeth this when he telleth us That he who thinketh that he knoweth any thing knoweth nothing yet as he ought to know it 1 Cor. 8. 2. But this is certainly true that the Proud Man or Woman knoweth nothing in things that are Spiritual Or if he or she have some Notions of Spiritual Things they know nothing of them as they ought to know them they have not digested that knowledge by any serious Meditations they do not believe it Is it possible that any one should be lifted up in an Opinion of himself above others who looks to the Rock from which he is hewed and to the hole of the pit out of which he is digged that he is the same Clay the same Dust with another though it hath pleased the Potter to order him to be a Vessel of more External Honour and his Neighbour a Vessel of more Dishonour in the World Or that any one should exalt himself above what is the Will of God concerning him thinking that God doth not deal by him as he hath deserved who knoweth That he was a Child of wrath by Nature That he hath made himself much more so by his actual Disobediences That he is punished seven times less than he hath deserved 3. Then consider How little a thing it is to be great in the World It signifieth nothing as to our better part but mischief for the most part The Soul of Man is not bettered by Riches or Honour or any of those good things which affect us as to our outward Man It signifieth nothing as to the Eternal State either of Soul or Body and as to the outward Man in this Life which alone hath any concern in these things They are so incertain we are set in such slippery places while we stand upon these Mountains of Ice and Glass that no considerate Soul can justly value himself upon them but pray O pray for an humble low Spirit There is indeed a natural lowness and demission of Mind and that is a great happiness where God doth give it unto any A naturally high and haughty Spirit is exposed to greater Temptations than another that is naturally of a low and mean Spirit as the tall Cedar and Oak is more exposed to boisterous Winds than the poor Shrub There is also a Moral Humility a lowness of Mind and Spirit caused from Education and the due Digestion of Moral Principles and this also doth something But there is also an Habit of Humility into which the Soul is wrought by the Holy Spirit of God making the Word of God to take hold of the Heart when the Will of God is that which maketh the Heart to stoop and brings it to a submission to its portion This is of all other the more excellent the most Divine the most Effectual Now there is nothing more effectual to arm a Soul against this Temptation than this lowliness of Mind nothing more exposing the Soul to this Temptation than that habit which is contrary to it Pride and height of Spirit is the great Mother of Discontent when it ceaseth to be with us as it formerly was Hence it is that Men and Women conclude they had better not be than be poor and in misery it is better for them to put an end to their own days than
not continuing they are as quickly down So it is with these Men a little thing raiseth their hopes and a little thing again sinketh them Thus it is in the great business of Hope as to the Pardon of Sin and obtaining Eternal Salvation Some Persons build up Hopes upon very light and unjustifiable Grounds their Hope is indeed but a Presumption like the Grass that groweth upon the House Tops which a little Heat of the Sun killeth But other Souls build up their Hopes upon more sure and wary Foundations which are not so soon shaked We use to say that we are certain of nothing more than what we have sometimes been uncertain of We are commanded to work out our Salvation with fear and trembling and to rejoyce with trembling Those Souls that have gained their Hope by the Conquest of many Doubts and Fears and Jealousies do not easily lose it whereas those who have hatched it up with more ease seldom keep it in an hour of Temptation 5. I know not what more to advise besides Frequent Self-Examination closâ— walking with God and diligent and constant Prayer Let me inlarge a little upon these I say First Frequent Self-Examination It is the Apostles Precepts Examine your selves prove your selves whether you be in the Faith or no 2 Cor. 13. 5. Whether we live by Hope or Sight I mean Assurance this is highly necessary for that Soul that would maintain the one or the other Two things I would have Christians much Examine themselves upon 1. The Grounds and Reasons of their Hope 2. The Abatements and Discouragements of them 1. As to the Grounds of their Hope which if good must always be bottomed in some Piece of Divine Revelation for Pardon of Sin and Eternal Life being both of them the free Gift of God it is unreasonable to hope for either but upon the Revelation of the will of him in whose Gift they are In examining therefore the Truth and Ground of your Hope trust to nothing but some portions of the Word of God which though it doth not tell you by name whose Sins are pardoned and whose are not who shall be saved and who shall perish it doth tell you what must be wrought in the Hearts of those whose Sins are Pardoned and how they must live that shall ever see the Face of God in Heaven there 's no trusting to your Interest in God as he that made you nor yet to Christ dying for all Men no nor yet to any Merits or Works of your own God hath no where said that he will save all those whom he hath Created nor all those who believe Christ died for all Men no nor yet all those that do some things that are as to the Matter of them good and such as if Men do not they cannot see God I shall not here run into particulars but in the general I shall tell you that there is nothing but the Revelation of the Will of God in his Word and the experimental finding that God hath wrought those things in your Souls which he in his Word hath made necessary in order to obtaining Pardon and Eternal Salvation that is in this Case to be trusted to Often therefore examine your selves upon these Points 1. What God in his Word hath made necessary to the obtaining of Pardon and Salvation 2. The Work of God upon your Hearts Creating and Working and Maintaining these Habits and Exercises in your Souls Nay do not onely this but examine your selves also about the holding or abating of your Hopes the Increase or Decrease and Discouragements of them in your Souls A faint decaying weakening Hope if not lookt to will grow more and more faint and weak every day than other till it putrisieth into Despair Now the force of this lies here The decays and abatements of our Hope are caused either from some Relapses into Sin or from some eminent with-drawings of the Holy Spirit of God which uphold and maintaineth it in a Soul And a daily examination or frequent examination of our selves how it is with us as to our Spiritual hope will put the Soul both upon frequent Acts of Repentance as it discerneth that its hope is abated by the prevailings of its Lusts and also upon frequent Prayers begging the revivings and upholdings of it from the Spirit of God 2. Live in close Communion with God I propounded to you before the avoiding of Sin all Sin but some especially to prevent Temptations to Despair But this is something more we are at first begotten to a lively Hope by the Word upon fervent Prayer c. and this Hope is maintained in the Soul by the same means by which it is first begotten and bred in the Soul I told you before that we must find the ground and bottom of our Hope in the Word of God Now Preaching where it is done sincerely and faithfully is nothing else but an Explication and Application of the Word of God an Interpretation of the Word to our Souls and a whetting of it upon our Souls and therefore in reason a consciencious Attendance upon it must necessarily be a means to confirm and strengthen our Hopes and to antidote Despair Nor certainly can often Communion in the Lords Supper be useless but contrariwise of very great use for the Lord in that Ordinance having added a Sign to his Word for the confirmation of our Faith it must needs be a proper means to strengthen and increase our Hope In short All Communion with God whether it be more Internal by Meditation and the secret Exercises of the Power of our Souls upon God or more External in such Duties as God hath prescribed us to perform an Homage to him by must be of great use to our Souls in this case For the more Freedom and Acquaintance we have with God the more we be with him the truer and more just Apprehensions we shall have of him and the more we shall understand the loving Kindness of God Now all Despair floweth from unjust and unkind Apprehensions and Impressions of God and from a too great an estrangement from him It is true those that know the Lords Name will trust in him and hope in his Mercy But above all be much in Prayer that obtaineth all Grace all Mercy from God the beginnings of it the growth and encrease of it c. But I shall add no more upon this Subject directing you to what I judge most proper to prevent in the Soul Fits or more settled Habits of Despair and certainly it is most advisable to keep Satan at a distance and more easie to oppose the first Assaults or avoid giving him advantages to it than to grapple with it CHAP. IV. What Despairing Souls should do They ought to consult the Physician if no Bodily Distemper gives a rise to such dark Thoughts What Business they have with God No Argument sufficient to warrant Despair Sometimes none pleaded The usual Arguments pleaded From our many Sins The greatness
Ministers or knowing and experienced Christians who are able to speak a word in season for the Relief of Souls that are weary and heavy laden with the sense of their Sins 3. A third Work to be done for the Relief of Souls under this fore Temptation is with the Persons themselves that are Tempted and that is to perswade them or for such poor Souls to perswade themselves of the unreasonableness of those conclusions which they make against themselves Now upon this suffer me to inlarge a little in an endeavour to demonstrate the little force that can be in any Argument that such a Soul can bring against it self in this Case and in shew-you the exceeding sinfulness of this Sining of Despair in the first place let me desire such a Soul to Consider 1. That there is no Argument sufficient to warrant it to cast away all Hope in God as to the pardon of its Sin and the obtaining Eternal Life and Salvation through Christ The one of these dependeth upon the other For if there be no Argument sufficient to convince such a Soul that its Sins shall never be forgiven there can be no Argument sufficient to convince it that it shall certainly be Damned or that it is a Reprobate for Psal 32. 1. Blessed is he whose Iniquities are forgiven and whose Sins are covered and to whom the Lord imputeth not Transgression A Pardoned Sinner cannot Perish that is certain If therefore no Reason can be brought sufficient to prove that God will never Pardon me none can be brought sufficient for me to conclude from it That God will not Save me 1. Sometimes Souls under these Circumstances will plead no Argument at all onely they have such a fixed Impression and Perswasion upon their Hearts they know it they are sure of it c. and this is all you can get from it But as the Apostle saith in another Case Gal 5. 8. This perswasion cometh not from him that calleth you Impressions upon our Spirits are no Oracles nor must be taken for Arguments Impressions or Perswasions are either from the Holy Spirit of God or Perswasions hatcht up in our Souls by their own Powers or they are from the Evil Spirit Impressions indeed from the Spirit of God cannot deceive they are infallible but so are not these Can think you this Perswasion be from him that every where in his Word calleth upon Men to Sinners to all sorts and degrees of Sinners to Repent and Beleeve to wash themselves and make themselves Clean telling them that if their Sins were as Scarlet they shall be as Snow if as Crimson they shall be as white as Wooll that he will have Mercy upon them and abundantly Pardon them Jsaiah 55. 6 7. Can he that calleth Sinners all Sinners that are weary and heavy laden to come unto him Promising them Rest for their Souls I say can they possibly think that he hath perswaded them that they shall never obtain Pardon It must therefore remain that these Perswasions in whatsoever Souls they are found must either be bred in the Soul from its own Corruption or brought into the Soul by Satan Let them be from which of these two Causes they will they are very far from being certain and infallible The Heart of Man is deceitful above all things and the Devil was a Liar from the Beginning Time was it is possible when the Devil drove a quite contrary Design and sang a quite other Song to incourage the Soul in a course of Sin suggesting to it that Pardon was an easie thing and might be obtained without difficulty however he hath changed his Note now he is pursuing but the same Design that is the Ruin of the Soul though it be by a quite contrary Method But it is not always that a Soul under this Temptation talketh at this irrational rate ordinarily it hath something to say though nothing sufficient to build such a Conclusion upon and as I hinted to you before all that the Devil or a Man 's own Heart can say in the case is either 1. That our Sins are too many to be forgiven Or 2. That they have been aggravated with some circumstances to that degree that they cannot be forgiven Or 3. That the time is past we have gone on in them too long to be forgiven Or 4. That we have committed some particular Sins of too deep a dy to be washed out If we can but drive out the Devil from these Refuges we shall leave him nothing to say to a Soul to advantage this Temptation 1. As to the First That our Sins are too many to be forgiven This Suggestion either hath no bottom at all or if it hath any it must be this That the Promises of Grace and the Forgiveness of Sins are limited to a certain number of Sins for if they be not upon what colourable pretence doth the Devil endeavour to baffle the Hope of any Soul by whispering to it That its Sins are too many to be forgiven if God hath no where said he will not pardon a multitude of Sins to what purpose or upon what pretence shall a Soul Despair because of the multitude of its Iniquities But where in the whole Book of God shall a troubled Soul find any line to this purpose A Souls hope for Pardon dependeth upon the Word of God and in reason must not the Limitations if any be of that hope be found in the Word of God too or are they not in all reason to be rejected as the Fictions of our own Hearts or Figments of our grand Adversary the Devil Where the Word of God limiteth not the Will of God upon what grounds do we limit it Methinks in this case the whole Trinity speaketh unto us in the Language that St. Paul spake to the Corinthians in another Cause 2 Cor. 6. 11 12. Oye Corinthians saith he our Mouth is opened unto you our Heart is inlarged You are not straitned in us you are straitned in your own Bowels Some thinks the Holy Trinity speaketh to us in the whole tenor of the Sacred Writing O you troubled Sinners you Despairing Souls our Mouth is opened to you to call those that have abundantly sinned to our abounding Mercies Our Heart is enlarged you are not straitned in me saith the Father of Mercies I have infinite Mercies Mercies as the Sands which is on the Sea-shore You are not straitned in me saith the Son I have an infinite Value and Vertue in my Blood it is sufficient in it self for the Expiation of the Sins of the whole World and every individual Man and Woman in the World You are not straitned in me saith the Holy Spirit I after a multitude of Sinnings stand yet at the door of your Hearts and knock and cry if any Man will open he shall come in and sâ—p with me yea let them do what in them lieth I am ready to add my Efficacy to give Faith and to give Repentance and this after a multitude
it pleaseth not God to renew them by Repentance if thou findest an heart to Repent to bleed for Sin and turn from it there is no Reason for thee to Despair or to conclude it is too late for thee It is a true saying That True Repentance is never too late for it always hath the Promise of Pardon and Forgiveness annext 4. Fourthly as to that Text Heb. 10. 26. If we sin wilfully after we have received the Knowledge of the Truth there remaineth no more Sacrifice for Sins It is not to be understood strictly as the words seem to sound as if it concerned all Persons that sin against their Light and Knowledge but onely of some degrees of wilful sinning for all the Sons and Daughters of Men would be in a sad state if there were no Sacrifice for sin remaining for any that after the receiving and owning of the Truth did in any degrees knowingly and wilfully sin against God But this also appeareth by the Conâ—ext and the Text Heb. 6. to which this is apparently paralel 1. It speaketh of Adversaries v. 27. 2. Of such as trod under foot the Son of God and counted the Blood of the Covenant with which he was sanctified an unholy thing It is apparent he spake of Christians that made a total open Defection from the Doctrine of the Gospel to Judaism This is that which v. 26. He called the forsaking the assembling themselves together forsaking the Communion of all Christians and a malicious contempt and despising of Christ and of his Blood counting it an unholy thing The Truth which he here speaketh of is undoubtedly the Truth which he had before opened in this Epistle wherein he had enlarged in a Discourse to prove that Christ was truly God and truly Man and the true Messias shadowed out by the Jewish High Priest Now saith he if a man sin wilfully that is having owned and acknowledged and professed this Truth afterwards reject it deny it apostatise from the profession of it leaving the Assemblies of Christians shall joyn himself to the Assemblies of those who are the Adversaries of Christ and continue and maliciously go on in that apostacy and defection What ever Remedy he may dream of finding in the Jewish Sacrifices he will indeed find that there is none of their Sacrifices will do him good nor will Christ expiate for him so there will be no Sacrifice for his Sin This I take to be much of the sense and import of that Text according to which it will not much concern one in thy Circumstances 4. Temptation But will some Soul say There is a Sin that shall never be forgiven our Saviour hath told us so Math. 12. 31. Mar. 3. 28. Saint John calls it a Sin unto death The Apostle admiting those two Texts Heb. 6. 6 7. and Heb. 10. 26 27 28. be to be restrained to that saith of it that those who are guilty of it cannot be renewed by Repentance and that there remaineth no more Sacrifice for it I have committed that Sin and therefore I know there is no hope for me I have nothing to do but to look for that fiery Indignation which is to devour the Adversaries Thus speaks the Tempter Thus after him doth the poor Soul speak that is Tempted To which I Answer 1. It is very unreasonable for thee to conclude that thou hast sinned the Sin against the Holy Ghost the unpardonable Sin till thou canst tell what the Sin against the Holy Ghost is if thou canst not tell what it is how canst thou tell that thou hast committed it Now it is not like that thou shouldest be able to determine a Question which hath exercised so long the greatest Divines and yet remains not determined by them at least not agreed in by any considerable consent Some make it a Sin of which we are not now capable the dâ—nial of the Divine Nature of Christ after they had seen his miraculous Operations which God alone could do and Reviling Reproaching and Persecuting him notwithstanding all they had seen in him or heard from him And it is plain this is that which Christ in those Texts of the Gospel doth primarily and immediately speak of But those Texts in the Epistle to the Hebrews cannot be thus interpreted yet what this specifical sin is is not agreed amongst the best Divines 2. Secondly Many of those from whom we hear these complaints apparently have not Light enough I mean not knowledge enough to be under the guilt of this Sin for that is apparent from Heb. 6. that whatever this sin be it must be the sin of knowing enlightened Persons such as have been once enlightened as have tasted of the Heavenly Gift So that ignorant Persons cannot be under this Guilt they must be knowing Persons and such as have made a Profession 3. Thirdly It is also thus far agreed That there must be a Total and Final Falling away from the Profession of Faith which Men have made and this must â—e conjoyned with Malice expressed in Words or Deeds or both such as may â—e interpreted a doing despight to the â—pirit of Grace a trampling under-foot the â—lood of the Covenant an accounting it an unholy thing a Crucifying Christ a-fresh 4. Fourthly There must be a Perseverance in this Apostacy and Blasphemy to the end without Repentance or it cannot be this Sin for the Apostle saith of such as commit this Sin that it is impossible they should be renewed again by Repentance and Christ saith That it shall never be forgiven Now it is certain any Sin that is repented of may and shall be forgiven I must confess when I consider what woful Apostacies some in the days wherein we live have made from the Doctrine of Godliness and what Blasphemies come from their Tongues and Pens against the Operations of the Spirit imputing that to Melancholick Fancies and Dreams and to Impressions from the Devil which are from the Holy Spirit of God and its Impressions Teachings and Operations and when I also consider with what an heat and passion of Madness many are carried out iâ— Persecuting the Servants of God and thâ—â— in an age so ferrtile of means that they either have known do know or may know other things My Heart akes and trembleth for many poor Souls and I cannot but fear many more than we are aware of are under this tremenduoâ— Guilt nor know I how they can evince the contrary but by a timely sense of their Sins Repentance and Sorrow of Heart for them and taking a new course but yet I say final Impenitency must go to make up this Sin which unless thou findest thou hast no Reason as to it peremptorily to conclude against thy self The Evidence of this truth often puts the Tempter to his last shift and we hear often the poor Tempted Soul saying thus 5. Temptation Ah! This this is my case I know I have not so sinned but if I could Repent if I could Believe in Christ I might
the Person that hath received it So that all the Question can be Whether God hath not commissionated Mininisters to do it in his Name and will not ratifie what they do 2. Secondly It is so great a Prerogative of God so great a piece of his Glory that it is a verry unreasonable thing for any to think that God should trust it out of his hands Christ indeed who thought it no Robbery to be Equal with the Father and who had all Power in Heaven and Earth committed to him had Authority on Earth to forgive Sins but no Creature had ever such a power It is a piece of the Lords Name I even I am he that blotteth out Transgressions for my Names sake It is his Glory which he will not give unto another 3. Thirdly It cannot be imagined but that our Lord knew well enough That if a Power of Forgiving Sins should be intrusted to every Minister many Mens Sins would be remitted expresly contrary to the whole Tenour of the Gospel They know not who Believe nor who truly Repent they can judge but according to the outward appearance Now Thousands may appear to us true Believers and truly Penitent that are not so and so consequently many Unbelievers many Hypocrites and hard hearted Sinners should have their Sins remitted Besides Ministers are no better then Elijah Men subject to like passions with other Men and out of Passion or Prejudice might refuse to Remit their Sins who did truly Believe and truly Repent and can any Man think that our Lord should commit such a power to those who are so Fallible who are no competent Judges of Persons whom God indeed will Pardon but might through Ignorance or through Passion and Corruption pronounce a Forgiveness of Sin or a not Forgiveness directly contrary to the Will of God Or will any be so mad as to think that every Minister is Infallible Or that God will in Heaven confirm what they do upon Earth directly contrary to the Will of God The Papists indeed contend the Pope is Infallible but is every Priest so too Or can they think that God will confirm his Errours contrary to his own Revealed Will as to those Terms upon which alone he will forgive the Sins of any 4. It must therefore be understood onely of a Declarative Forgiveness Whose Sins soever you shall according to my Will declare Remitted they shall be Remitted and whose Sins soever you shall according to my Revealed Will declare not to be Forgiven they shall not be Forgiven Now this Declaration may be either General or Particular Generally every Minister that Preacheth the Gospel Declareth That he who confesseth his Sins and forsaketh them shall have Mercy That he who Believeth shall be Saved more particularly If any Christian in any distress shall ask the Judgment of any Minister having declared the state of his Soul to him so as to give him a probable Hope that he heartily hath repented and doth truly believe the Minister may Declare If these things be true which thou hast told me if indeed thou truly repentest and truly believest in the Lord Jesus Christ God hath Forgiven thine Iniquities But the truth of the latter dependeth on the truth of the former and it is impossible that any Minister should have any other Power to Forgive any ones Sins or Authority to declare them to be Forgiven for he must not pronounce contrary to the Scripture and therefore our Liturgy says no more Then that God hath given Power and Authority to his Ministers to declare Remission of Sins to those that truly repent and believe his Holy Gospel 5. The Apostles had I cannot say any further Authority but a further Advantage for this than ordinary Ministers having a more extraordinary Revelation a more extraordinary ability to dicsern Spirits Without doubt the Apostles themselves were not authorized by Christ to declare to any Impenitent any Unbelieving Soul that his or her Sins were forgiven for this had been for our Lord to have contradicted himself Indeed the Apostles might and did see further into Men than any can now do by reason of the extraordinary Gift of the Holy Ghost and therefore it immediately is said before He breathed upon them and said Receive the Holy Ghost I know none now to whom Christ so breatheth upon and to whom he saith Receive the Holy Ghost yet as the Hebrew Docters say Spiritus Sanctus non semper tangit corda Prophetarum The Spirit of God did not always touch the the Hearts of the Prophets the Prophets could not always Prophecy but onely when the Spirit of Prophecy came upon them So though the Apostles could sometimes by vertue of that extraordinary Gift of discerning Spirits discern Spirits yet I do not think they could allways for if they could the Apostles would never have Baptized Simon Magnus whom he by and by told That he was in the gall of bitterness and bands of iniquity 6. This being all can be affirmed of any Ministers with any Sense or Modesty the Papists in the Council of Trent had no ground to Curse all those that held That the Words of Christ Whose Sins you remitt are remitted are to be understood of an Authority to Preach the Gospel or that the Priests Absolution is not a Judicial but a Ministerial Act. Yet this new Doctrine passed not those that were assembled in that Popish Council without Contradiction Concil Trid. Sess 14. cap. 3. cap. 9. The Franciscan Divines told them That it was the Opinion of Hierom and P. Lombard and Bonaventure and almost all the School-Men That the Absolution in the Sacrament of Penance as they called it is but a Declaration that his Sins are remitted and Pelargus told them That that Text Whose Sins you remit are remitted by the Ancients is not as to their Sense limited to the Sacrament of Penance nay perhaps not by any one of them so understood Because this Doctrine of the Priests or Ministers Absolution savours much of the Popish Doctrine I will a little shew you what their Doctrine is in the Case 1. They hold that Original Sin is washed away in Baptism then Children are regenerated and justified 2. But in regard that after Baptisme Men sin many times a day they have therefore devised a Sacrament of Penance as they call it The matter of which they make to be Contrition Confession and Satisfaction the Minister of it to be a Priest good or bad for they determine that a Priest guilty of Mortal Sin may administer this Sacrament the vertue of which they say doth not depend upon the quality of the Priest but the Character of his Ordination Contrition indeed they make an hearty sorrow for Sin Confession they say is not onely necessary in private to God but in the Ears of the Priest for say they how can he absolve and remit Sins if he doth not know them and that in their Circumstances So that their Doctrine of the necessity of Auricular Confession