Sermons Volume 2, Sermon 4 (1 of 2)

Sermons Volume 2 · Sermon 4 (1 of 2)

p. 151The Nature, Danger, Aggravations, and Cure of Preſumptuous Sinning, &c. ON

PSAL. XIX. v. 13.

Keep back thy Servant alſo from Preſumptuous Sins; let them not have dominion over me.

HAving in my former Subject treated of Abſtinence from thoſe Things that have in them the Appearance of Evil, I ſhall now from the Words read to you, ſpeak ſomething alſo of thoſe things that are apparently evil; that, as you have already in part ſeen what Chriſtian Prudence and Circumſpection is required that your Converſations be not offenſive; ſo here you may alſo ſee what Fervency of p. 152Prayer, what Meaſure of Grace is requiſite that they be not groſly wicked.

In the Verſe immediately before the Text, the Pſalmiſt prays that God would cleanſe him from his ſecret Faults; that is, from Sins of Ignorance, whereof he knew himſelf to be guilty in the general, though in particular he knew not what they were; now in this Verſe, he prays, that God would keep him from Sins of Preſumption. The Connexion of theſe two Requeſts is ſomewhat remarkable, and may afford us this pertinent and profitable Obſervation.

Doctr. That Sin is of a growing and advancing Nature.

From Weakneſs to Wilfulneſs; from Ignorance to Preſumption, is its ordinary courſe and progreſs. The Cloud that Elijah's Man ſaw, was at firſt no bigger than a hand's breadth, and it threatned no ſuch thing as a general Tempeſt; but yet at laſt it overſpread the face of the whole Heavens: Why, ſo truly a Sin that at firſt ariſeth in the Soul, but as a ſmall Miſt, and is ſcarce diſcernable; yet p. 153if it be not ſcattered by the breath of Prayer, it will at length overſpread the whole Life, and become moſt tempeſtuous and raging; and therefore David, as one experienced in the deceitfulneſs of Sin, doth thus digeſt and methodize his Prayer; Firſt, againſt ſecret and leſſer Sins; and then againſt the more groſs and notorious; as knowing the one proceeds and iſſues from the other: Lord, cleanſe me from my ſecret faults; and this will be a moſt effectual means to preſerve and keep thy Servant from Preſumptuous Sins: and this Obſervation may be gathered from the connexion of the two Requeſts: But I ſhall not inſiſt on that.

The Words are a moſt ſincere and affectionate Prayer; and in them are obſervable,

First, The Perſon that makes it; and that is not a vile, notorious Sinner, one that uſed to be overcome by preſumptuous Sins; but David, a Man after God's own heart, eminent for Holineſs and Piety; Keep back thy Servant, ſays he, from preſumptuous Sins.

p. 154Secondly, The Requeſt and Petition it ſelf; and that is, that God would keep him, not from Sins of common Frailty, and daily Infirmity, ſuch as no Man's Holineſs can exempt him from; but from Sins of Preſumption; from daring and ranting Sins, ſuch as one would think, that no Man that hath the leaſt Holineſs in him, could ever commit, Keep back thy Servant from preſumptuous Sins. In this Petition two Things are evidently implied.

Firſt, That ſtrong propenſion that there is in the beſt to the worſt Sins. Were it not ſo, what need David pray for reſtraining-Grace? Keep back thy Servant. Lord, my Corruptions hurry me with all violence into the greateſt Sins; they perſwade, they force, they drag, they draw, they thruſt forward, and now, now I am going and yielding; but, Lord, with-hold me, put a curb and check upon theſe violent and head ſtrong Corruptions of mine; keep back, keep me back from preſumptuous Sins.

Secondly, It implies that utter impotency that the beſt lie under to preſerve p. 155themſelves from the fouleſt ſins, without the ſpecial aid and aſſiſtance of divine Grace. My Heart it is not in my own hands; my Ways are not at my own diſpoſe; I cannot ſtand longer than thou upholdeſt me; I cannot walk longer than thou leadeſt me; if thou withdraweſt thine everlaſting Arms from under me, I ſhall ſtumble, and fall, and tumble headlong into fearful Precipices, into vile Impieties, into Hell and Perdition it ſelf; and therefore, Lord, do thou keep me; do thou by thy Omnipotency ſupply my Impotency; by thy Power keep me from what mine own Weakneſs will certainly betray me unto; Keep back thy Servant from preſumptuous Sins. Theſe two Things are implied and couched in the Petition it ſelf.

Thirdly, In the Text we have the Reaſon alſo why David prays ſo earneſtly againſt preſumptuous Sins: Which Reaſon carries in it the Form of a diſtinct Petition by it ſelf; Keep back thy Servant from preſumptuous Sins; let them not have dominion over me; but yet it may be well underſtood as a Reaſon of the foregoing Requeſt; therefore, Lord, p. 156keep me from preſumptuous Sins; leſt by falling into the commiſſion of them, I fall alſo under the power of them; leſt by prevailing upon me, they get dominion and ſovereignty over me. And in this Reaſon alſo we have a hint of the incroaching nature of Sin ſtill, from the allowance of little and ſecret Sins, it proceeds to the commiſſion of groſs and preſumptuous Sins; and from the commiſſion of theſe, it proceeds to dominion over him; and therefore if we would not be Slaves to our Luſts, and Vaſſals to the Devil, we had need all of us to pray with David, Lord, keep us from ſecret Sins, leſt they break out into open and preſumptuous Sins; and, Lord, keep us from preſumptuous Sins, leſt they get dominion over us.

Now, from the Words thus divided and opened, ſeveral uſeful Obſervations may be raiſed.

As, Firſt, From the Petition it ſelf, we may obſerve theſe Two Doctrinal Points.

p. 157Firſt, That in the very beſt Chriſtians there is great proneneſs and inclination to the very worſt Sins. David himſelf prays for reſtraining Grace to keep him from preſumptuous Sins.

Secondly, Obſerve, It is not our own Doct. 2 Power, but only Divine Grace that can preſerve us from the moſt horrid and vileſt Sins. Thoſe Sins that we now abhor the very thoughts of, yet were we but left to our ſelves, and were but Divine Grace abſtracted from us, even thoſe Sins we ſhould commit with all greedineſs.

And then from the Perſon who makes this Prayer and Requeſt unto God, obſerve,

Thirdly, That, Becauſe the ſtrongeſt Doct. 3 Chriſtians are too weak of themſelves to reſiſt the greateſt Sins, therefore they ought continually to implore the aid and aſſiſtance of Divine Grace. David, though a ſtrong and mighty Saint, yet durſt not truſt himſelf alone to grapple with a Corruption or a Temptation; and therefore in the ſenſe of his own Weakneſs, p. 158he prays the Lord to keep him; Keep thou thy Servant.

And then, Laſtly, from the Reaſon, Keep me from preſumptuous Sins, leſt they get dominion over me; or, let them not get dominion over me: Obſerve,

Doct. 4 That, The frequent Commiſſion of preſumptuous and daring Sins, will ſubject the Soul to the reigning Power and Dominion of Sin.

But I ſhall not handle each of theſe by themſelves; but give you the Sum and Subſtance of them all in one, and ſo proſecute that: which is this.

Doct. That, The beſt Security the beſt of God's Children have from the Commiſſion and from the Dominion of preſumptuous Sins, is only their own ſervent Prayers, and God's Almighty Grace.

In the Proſecution of this Doctrine, I ſhall endeavour to ſhew you, when it is that a Man is guilty of preſumptuous Sins, and wherein the Nature of ſuch Sins conſiſts.

p. 159Firſt, Then a Sin is preſumptuous, when it is committed againſt the powerful Dictates of a Man's own Conſcience, and against the clear Convictions of the Holy Ghoſt. When Conſcience is awakened in Conviction, and rings aloud in Men's Ears, the ways thou liveſt in are groſly ſinful, the end of them is Hell and Death; thou wadeſt through the deareſt Blood of thine own Soul if thou goeſt on; ſeeſt thou not how Guilt diſmally ſtares thee in the Face? Seeſt thou not how the Mouth of Hell belches out Fire, and Flames, and Brimſtone againſt thee? ſtop therefore, I here, as God's Officer, arreſt thee. If now, when Conſcience thus calls, and cries, and threatens, Men will yet venture on, this is moſt bold and daring Preſumption: To diſobey the Arreſt but of the King's Officer, is a moſt preſumptuous Crime; how much more therefore to diſobey the Arreſt of Conſcience, which is the chief and ſupreme Officer of God, and who commands in the name, yea, in the ſtead of God, as it were, in the Soul; and yet truly, who among us is not in ſome kind or other guilty of this Preſumption? Why, Sirs, if God ſhould now come down p. 160in terrible Majeſty in the midſt of us, and if he ſhould ask every man's Conſcience here, one by one, Conſcience, wert thou ever reſiſted? wert thou ever oppoſed in executing thine Office to this and to that Soul? Why, where ſits the Perſon whoſe Conſcience muſt not anſwer, Yes, Lord, I accuſe him, I teſtifie to his very face, I have often warned and admoniſhed him, O do not venture upon this or that Action; there's Sin, there's Guilt lies under it; there's Wrath and Vengeance that will follow it; Oh pity, oh ſpare thine own Soul; this Sin will everlastingly ruine thee if thou committest it: And what didſt thou commit it notwithſtanding all this? Yes, Lord, while I was laying before him all the arguments that the thoughts of Heaven and Hell, of thy Glory and his own Happineſs, could adminiſter, yet ſo preſumptuous was he, as to fall upon me thine Officer; and theſe Stabs, theſe Gaſhes and Wounds I received while I was admoniſhing him, and warning him in thy Name. O Sirs, a thouſand times better were it for us that we never had Conſciences, better that our Conſciences were utterly ſeared, and become inſenſible; better that they were ſtruck for ever p. 161dumb, and ſhould never open their Mouths more to reprove or to rebuke us; better that we never had had the leaſt glimmering of Light to diſtinguiſh betwixt our Duty, and what is Sin, than thus deſperately to out-face and ſtifle our convictions, and to offer violence to our Conſciences, and preſumptuouſly to ruſh into the commiſſion of Sin in deſpight of all theſe; better men had no Conſciences at all, or that they were given up to a ſeared and a reprobate Senſe; than to ſin thus in deſpight of their Conſciences. What ſays our Saviour, Luke 12.47. That Servant that knew his Lord's Will, and did it not, he ſhall be beaten with many ſtripes.

There are two Things wherein it appears that all Sins againſt Conſcience,Two Aggravations of ſinning againſt Conſcience. and againſt Convictions, are preſumptuous Sins.

Firſt,1. It is a Contempt of the Authority of God. Becauſe in all ſuch Sins there is a moſt horrid Contempt of the Authority & Sovereignty of the great God: And what higher Preſumption can there be, than for vile Worms to ſet at nought the Authority of that God at whoſe Frown Heaven, p. 162and Hell, and Earth tremble. The Voice of Conſcience rightly informed by the Scripture, it is the Voice of God himſelf; it is God ſpeaking in a man's Bowels, and whiſpering to a man's very Heart. As Moſes was the Interpreter betwixt God and the Iſraelites, ſo Conſcience is the Interpreter betwixt God and us. Why now, would it not have been, think you, a moſt deſperate Preſumption, and a moſt daring Affront againſt the Majeſty and Sovereignty of God, if while he was with his own voice pronouncing the Ten Commandments with Thundering, and Lightening, and Earth-quake from Mount Sinai, at the ſame time the Iſraelites to have been notoriouſly breaking and ſinning againſt every one of thoſe Commandments, as he ſpake them. Truly, though now God delivers his Will and Commands to us, not immediately by his own mouth, as then he did, but by Conſcience his Interpreter, yet while we know that Conſcience ſpeaks to us in the Name of God, it is as much fearful Preſumption for us to ſlight the voice of Conſcience, as if we ſhould ſlight the voice of God himſelf ſpeaking from heaven immediately to us. And that's the first Thing.

p. 163Secondly,2. Is is an evident argument that we ſtand in no awe of Hell and Damnation. By ſinning againſt our Conſciences, and againſt our Convictions, we make it very evident that we ſtand in no awe or dread of any ſuch thing as Hell and eternal Damnation is, and is not that Boldneſs? Is not that Preſumption? You ſcorn poſſibly to be ſuch puling, whimpering Sinners as to be affrighted with ſuch Bug-bears as everlaſting Torments, and everlaſting Wrath and Vengeance is; you know the Wages of Sin is Death, and that the Ways you take, lead down to the Chambers of Deſtruction; and yet though God and Devil ſtand in the way you will through: Are not theſe, think you, bold and preſumptuous Sinners, that will go on in Sin, though Hell-Fire flaſhes in their Faces, who, though God ſhould cleave the Ground upon which they walk, and through that Chink ſhould give them a view of Hell; though they ſhould ſee the Damned tumbling up and down in thoſe Torments, and hear their Yellings and Shriekings, and Roarings; yea, though God ſhould point them out a place in Hell, and tell them, Look, Sinner, yonder is a Place kept void, and heated from the beginning of the World for thee; p. 164yet are there ſome ſuch bold and daring Wretches, that they would out-brave all this, and they would ſin in deſpight either of Heaven or Hell; yea, and which is a moſt ſad and dreadful conſideration, ſome there are whoſe Conſciences are already brim-full of extreme horrour and anguiſh, and yet they will venture upon thoſe Sins that have cauſed that horrour, and are not ſuch preſumptuous Sinners, they give their Conſciences wound upon wound, and though ſometimes they roar bitterly, yet they will ſin outragiouſly, even then when they roar and ſmart for Sin: So that this is a clear evidence of a preſumptuous Sin, when a Sin is committed againſt a Man's own Conſcience, againſt Knowledge, & againſt Conviction; this makes a Sin to be a preſumptuous Sin, when Conſcience cries out Murder, Murder, Soul-Murder; when it beſeeches with Tears of Blood that they draw from it, to deſiſt from their Sins, and yet is not heard nor regarded; this is preſumptuous ſinning, ſinning with a high hand, and with a brazen Forehead.

p. 165Secondly,To ſin upon long deliberation, is to ſin preſumptuouſly. Then a Man ſins preſumptuouſly, when he ſins upon long deliberation and forecast, plotting and contriving with himſelf how he may accompliſh his Sin. Some Sins are committed merely through a ſudden Surprize; a Temptation comes upon the Soul unawares and finds it unprovided to make any reſiſtance, and ſo it prevails? So it was with the Apoſtle St. Peter, his Apoſtacy and Perjury was indeed very dreadful; yet he was overcome by a ſudden Surprize; he had no foregoing Thoughts and Purpoſes to deny his Maſter; yea, his Reſolution was to own and confeſs him to the very Death; and therefore though his Sins were foul Sins, yet they cannot be called preſumptuous Sins, but rather Sins of weakneſs and infirmity. And ſo there are divers Chriſtians that are overtaken with Faults againſt their Reſolutions and Prayers, yea, and contrary to their own Expectations; now the Sins of ſuch perſons are not preſumptuous Sins; but then a Sin becomes preſumptuous, when it is committed after long deliberation, premeditation and Fore-caſt. There is a twofold Deliberation that makes a Sin preſumptuous.

p. 166Firſt, When a Man ſins after he hath deliberated with himſelf, whether he ſhall ſin or not. When upon debating the Caſe at length after much pondering and conſideration, he conſents to Sin; And thus though St. Peter denied his Maſter upon a Surprizal, yet Judas betray'd him upon deliberation. Now this is moſt deſperate high Preſumption to ſin when a man ponders and conſiders with himſelf, and weighs the Reaſons on both ſides, whether he ſhall ſin or not; and yet truly of ſuch preſumptuous Sins as theſe are, we may all of us be found guilty. Why, ask but your ſelves, Did you never commit a Sin after you had weighed in your deliberate Thoughts all Circumſtances, putting in the beneficial Conſequences, the Pleaſure, Profit and Credit of Sin in the one Balance, and the dangerous and deſtructive Conſequences, that Wrath and Hell that is due to Sin, in the other Balance? who of us all can acquit himſelf from being guilty of ſinning after ſuch Compariſons as theſe are have been made, after the due weighing both of Sin and our Duty; and yet have we not choſen the Sin before our Duty? Truly to ſin after p. 167ſuch deliberate Compariſons as theſe are, …s a provoking and a preſumptuous Sin.

Secondly, When Men do deliberate and contrive how they may ſin to the greateſt advantage, how they may make the moſt of their Iniquities; when they plot and contrive with themſelves how they may ſqueeze and draw out the very utmoſt of all that Pleaſure and Sweet that they imagine Sin carries with it; this makes that Sin a preſumptuous Sin. Thus thoſe Drunkards contrived to prolong their Sin, Iſaiah 56. v. 12. Come, ſay they, we will fetch Wine, and fill our ſelves with ſtrong Drink, and to morrow ſhall be as this day, and much more abundant. Here they forecaſted to make as great advantage as they could of their Drunkenneſs, and to get as much pleaſure out of it as they could. This now is moſt preſumptuous Sinning. Thus the Prophet Jeremy alſo ſpeaks of thoſe that were wiſe to do evil, Jer. 4.22. That could improve Sin to the very utmoſt, that could get more out of a Sin by their Husbanding of it, than another could that had not that Skill and Myſtery; p. 168theſe are wiſe to do evil; and ſuch are preſumptuous Sins; when men ſtretch and ſtrain their Wits brim-full of ſinf… Devices, either ſo as they may reap moſ… from them, or ſo as they may keep their Wickedneſs ſecret from the obſervation and notice of men, then they ſin preſumptuouſly. Do not therefore flatte… your ſelves, that though indeed you are Sinners, as who indeed is not? yet, you ſin only through weakneſs and infirmity: Why, ask your own Conſciences Did you never ſin, or, do you not uſe to ſin upon premeditation and fore-caſt? When you have conceived Sin in your own hearts, do you not nurſe it and nouriſh it there, till you find ſome fit opportunity to commit it, plotting to lay hold on ſome fit occaſion to act ſome wicked imagination that you have hatched in your own Heart? If ſo, this is clear, your ſinning is not out of weakneſs, but from ſtubbornneſs and wilfulneſs.

The more calm and quiet the Affections are, the more preſumptuous is that Sin.Thirdly, The more quiet & calm your Affections are when you ſin, the more free you are from the hurryings & perturbations of Paſſions when you ſin, the more preſumptuous p. 169are your Sins. Indeed it is no ſufficient excuſe that you ſin in a Paſſion, no more than it is for a Murtherer to ſay he was drunk when he did it; but yet this takes off ſomething from the preſumption in ſinning. Then a man is a …old and arrogant Sinner, when he can ſin calmly, and bid defiance to God and Heaven in cold Blood. Now St. Peter's Denial of Chriſt, it was from the exceſſive Paſſion of Fear that then ſurprized him, and ſcattered his Graces; but when that Paſſion was over, he recruited again; but now Judas had no Paſſion; but the wickedneſs of his own heart wrought quietly and calmly in him to the betraying of his Maſter. When the winds rage violently, no wonder if ſometimes the talleſt Cedars are overthrown by them; but thoſe Trees that fall of their own accord, when the Air is ſtill and calm, it is a certain ſign they were rotten: So it is in this Caſe; when the Tempeſt of Paſſion rageth, be it Fear, or any other Paſſion and Perturbation of the Mind, no wonder if ſometimes the talleſt and the ſtrongeſt Chriſtians fall, are caſt down, and overwhelmed by it; but if men fall into Sin when their intellectuals p. 170are clear, and when their Reaſon is calm and undiſturbed, truly this is a certain ſign theſe Men are rotten, and theſe preſumptuous ſins have gotten dominion over them, for they fall like rotten Trees of their own accord without any Tempeſt of Paſſion to ſti… them.

We may know whether we ſin preſumptuouſly by our Temptations, and how.Fourthly, When at any time you commit a Sin, conſider what the Temptations are that aſſault you, and how you behave your ſelves under thoſe Temptations; for from thence you may conjecture whether your Sins be preſumptuous or not. Temptations as they are ſtrong Inducements unto Sin, ſo ſometimes they are great mitigations of Sin; the more violently the Soul is bated and wearied with Temptations, the leſs preſumption is it guilty of if at length it yields; this God doth judge to be weakneſs not wilfulneſs, he knows our Frame that we are but Duſt and Aſhes, that we are no match for Principalities and Powers; and thoſe mighty Enemies that we are to combat with, we can no more ſtand before them than ſo much looſe Duſt before a fierce and rapid p. 171Whirlwind; yea, were there no Devil …o tempt, yet the Corruptions of our …wn Hearts are much too hard for us; …ut when both our own Luſts and the Devil ſhall conſpire together, the one …o betray us with all its Deceitfulneſs, …nd the other to force us with all its Power; who then can ſtand if God at ſuch a time as this is withdraw his Grace …nd Spirit, as ſometimes he doth from the beſt of his Servants, where is the Chriſtian that ever coped with theſe Temptations, and was not vanquiſhed and captivated by them? It is true when God aſſiſts him the weakeſt Chriſtian proves victorious over the ſtrongeſt Temptations: A Dwarf may beat a Giant when he is manacled that he cannot ſtir or reſiſt; God ſees that Satan …is an over-match for us, and therefore he ties his hands before he ſets us out to the Conflict, and what wonder is it if we then conquer, when God hath trodden Satan under us, no wonder if as weak as we are we can then trample upon him too; but that all our Succeſs may appear to be not from our own ſtrength but from God's Might, he leaves us ſometimes to Satan, and lets looſe Satan p. 172upon us in all his rage, he leads u… into Temptation, and he leaves u… under Temptation; and when we are buffetted we then yield and fall, and th… Devil ſhamefully triumphs over us: l… this Caſe which is one of the ſadde… that a Chriſtian can be in, though th… Sin be very foul and heinous; yet th… ſame Power of Temptation that make us ſin heinouſly, keeps us from ſinning preſumptuouſly. Preſumptuous Sins are not to be meaſured by the bulk and uglineſs of the Action, but by the forward and headlong Conſent of the Will unto it; and therefore a groſs Sin may ſometimes be but a Sin of Infirmity, whe… yet a Sin of a leſs Nature is deſperately daring and preſumptuous. In the La… if a Perſon that was raviſhed ſtruggle… and cried out aloud for help the Crim… was not imputed to her: So if the Sou… be forcibly raviſhed by Temptations though it ſtruggle and ſtrive againſt them, though it call upon its God, crying aloud, Help Lord, though it cal… up its Graces, Ariſe, help, this Si… ſhall not be imputed to it as a preſumptuous Sin. How then ſhall we judge by our Temptations whether the Sin… p. 173…e commit are preſumptuous or not?

I anſwer you may judge of it by theſe …llowing Particulars.

Firſt,If we ſin when we are not beſieged with violent Temptations, then we ſin preſumptuouſly. If we commit Sin when we are …t beſieged and diſturbed by violent and …vincible Temptations, this is too too cer…in a Sign that then we ſin preſumptu…ſly. This plainly ſhews a Will ſtrong… fixed and reſolved to Sin: When Men …ill ſurrender and yield up their Souls … the Devil, even before he ſummons …em, and when they will conſent to … upon every ſmall and trivial temptation, as ſoon as they have but a hint and …impſe of ſome ſinful Object paſſing be…re them, though it offer them no Vio…nce, though it preſent nothing to …em of ſo much Pleaſure, and Profit, …d Credit in it, but that a generous Chriſtian might eaſily diſdain, if yet …ey run out after it, and will ſin mere… becauſe they will, theſe are moſt de…erate ſinners that are impatient to …it the leiſure of a lingring and lazy …emptation, they know the Devil hath …uch work to do in the World, many thouſands to tempt, deceive, and draw p. 174to Perdition, and therefore they will no… trouble him, and for his eaſe they wi… ſin without a Temptation, and rui… their own Souls without any help o… any other Devil than what their ow… Hearts prove to them. As thoſe are th… beſt and moſt ſtayed Chriſtians that a… conſtant in the performance of Holy Duties, even then when they have n… ſtrong impulſes and motions from th… Holy-Ghoſt unto Duty: So truly tho… are the worſt and moſt ſtubborn Sinne… that even then commit ſin with greed… neſs, when they have no violent imp… ſes and temptations from the Devil … hurry them into ſin. Now there a… Two things whereby it plainly appear… that then a ſin is preſumptuous when … is committed without ſtrong and viole… Temptations to it.

Firſt, Hereby we do evidently decl… a fearful Contempt of the great Go… we never more vilifie and diſpara… God, than when we do that for n… thing which we know his Soul hat… Should the Devil, when he Temp… you, take you as he took Chriſt, a… ſhew you the Kingdoms of the Wor… p. 175and the Glory of them all, and promiſe to beſtow all theſe upon you; why, yet when God ſhews you the infinite Glory of the Kingdom of another World, you can plead no Natural Reaſon why you ſhould conſent to Sin, God infinitely out-bidding the Devil, even then when the Devil bids higheſt; but when you will preferr a Sin that bids nothing, a barren, fruitleſs, and unprofitable Luſt, before the Holy Will of the great God, and the ſure Promiſes of Eternal Glory, what Reaſon or Pretence can you ſhew why you ſhould ſin, unleſs it be, becauſe you are reſolved rather to deſpight and affront God, than to advantage your own Souls. And this was the great aggravation of Judas's Sin, and that which made it ſo exceeding preſumptuous: What … poor Temptation was Thirty Pieces of Silver, to enduce him to the Vileſt Wickedneſs that ever was committed ſince the World ſtood? It was no more …han the ordinary Value and Rate of a Slave, as you may ſee in Exod. 31.32. …mounting much to about Thirty Se…en Shillings Six Pence; and yet ſo far …id he undervalue Chriſt, as that for …his ſmall Price he ſells the Lord of Life p. 176and Glory, and this God himſelf takes notice of as a great Indignity done unto him,Zach. 11.13.Zech 11:13 Zach. 11.13. A goodly Price, ſays God by the Prophet there, was I prized at of them. I know that at the very hearing of this, your Hearts riſe up in deteſtation of the Curſed Covetouſneſs of Judas, that ever he ſhould ſuffer himſelf to be Tempted by ſo baſe a Reward as a few Shillings were, to betray him to Death who was infinitely more worth than Heaven and Earth: Why, the Caſe is yours; nay wonder not at it, he betrayed him for Thirty Pieces of Silver, and you Daily Crucifie him, and put him to open ſhame; you wound and pierce him to the very Heart for much leſs than that is; look back upon your paſt Life, can you not recall to Mind, that you have been prevailed upon to commit many a ſin by ſuch poor and inconſiderable things as ſcarce bear the ſhew, or face, or appearance of a Temptation; have you not dealt very injuriouſly with God and Chriſt, and ſet them at nought for a little gain, for ſome vaniſhing delight, for compliance ſake, for the fickle favour of Men; yea very Feathers, and p. 177empty Nothings, have weighed down the Scales with you againſt God. The Devil's firſt and greateſt ſin was Pride, and Contempt of God, and how much is he pleaſed and humoured to ſee the ſame Contempt of God rivetted in the Hearts of Men, and to ſee him ſo much ſlighted in the World, that he can ſcarce bid low enough when he Tempts, but whatever he offers is greedily ſnatch'd at, and preferred before God and Heaven, though it be but a very Toy and Trifle. This certainly muſt needs be a very heinous Contempt of the great Majeſty of Heaven, and muſt needs argue moſt deſperate boldneſs, and preſumptuous ſinning.

Secondly, When Men ſin upon ſmall or no temptations, they declare plainly a wretched neglect of their precious Souls, and therefore they ſin preſumptuouſly. I have Read of a Soldier who being with Two others for ſome Crime Condemned, drew Lots for his Life, and having drawn one Lot that ſaved and pardon'd him, ſeeing one of his Companions come ſhivering and quaking to draw, told him, that for Two Shillings, or thereabouts, p. 178he would take his Lot, whatever it was. He drew again, and again it proved ſucceſsful to him; why, however it was a moſt daring preſumption, that after ſo narrow an eſcape, he ſhould again hazard his Life, and ſet it to Sail for ſo ſmall a Price as that was: Why truly the like Preſumption we our ſelves are guilty of, we purchaſe Toys and Trifles with the dreadful hazards of our Souls; thoſe Souls that are infinitely more worth than Ten Thouſand Worlds: We make common Barter and Exchange for every baſe Luſt; and, as Prodigals, pay very dear for very Toys, only to ſatisfie their Fancies; ſo do we lay down our precious Souls at Stake for thoſe Luſts that uſually have nothing in them beſides the ſatisfaction of the Humours and Fancies of our own Wills in Sin. Would you not Cenſure that Man to be moſt deſperately fool hardy, that ſhould venture to dive into the bottom of the Sea, only to take up Pebbles and Gravel? Why, how great deal of Folly and Preſumption then are they guilty of, who dive even to the bottom of Hell, only to get Straws and Feathers, and ſuch impertinent Vanities and inconſiderable p. 179Nothings, that certainly Men would never hazard their immortal Souls for, unleſs they thought they did themſelves a Courteſie to be Damned? How many are there that would not ſuffer no not ſo much as a Hair of their Head to betwitched off to gain that for which they will not ſtick to Lye and Swear, Sins that Murder their Souls? They are ſo Fooliſh, that the Lord complains in Iſa. 52.3. They ſell themſelves for Nought; either they ſtay not till the Devil comes to cheapen them, but Sin before-hand, or elſe they readily take any Price that he offers for them, any Vile Trifle is looked upon as a great Purchaſe, if they can procure it at ſo low a Price as Hell and Damnation is; why, what is it that makes the Swearer open his Throat as wide as Hell againſt Heaven and God himſelf, but only that he fanſies that a big, full-Mouth'd Oath makes his Speech more graceful and ſtately? And what is it that makes the Company-keeper run into all Exceſs with Riot, and to drown himſelf in all Senſuality, but only that he may comply with his Debauched Companions, and not diſguſt them by any ſingularity and reſervedneſs? And p. 180can theſe things be called Temptations? Are theſe things matters of ſuch weight, as deſerve to be put in the Balance againſt the Soul's Eternal Happineſs and Glory? Is it poſſible that Men that have Noble and Immortal Souls in them, ſhould ever ſo far debaſe them, as to bring them into competition with, nay to make them to be the Price of ſuch Vile Nothings as theſe are? And yet tell theſe Men that they hereby rouze up God's Wrath againſt them that burns to the loweſt Hell; tell them that they deſtroy their precious Souls; tell them that they get nothing by ſuch ſins as theſe are, unleſs they reckon Damnation for Gain: Why, yet let God frown, and Hell triumph, and their Souls periſh, they will on, and will not raiſe the Rate of ſinning, nor put the Devil to more charges, and ſo they are Damned for nothing. Is not this moſt deſperate boldneſs and preſumption? And therefore do not lay the blame of your ſins upon the violence of Temptation, or upon the reſtleſs importunities of the Devil; when God ſhall at the laſt Day call, Sinner ſtand forth, what's the reaſon you committed ſuch and ſuch Sins p. 181that had nothing in them to commend them, That left nothing after them but Shame without, and Terrours within? will you then plead as now uſually you do, that Temptations were too hard for you, and the Devil too ſtrong for you to reſiſt? No, no it will then be made apparent, that the Devil was falſly charged with multitudes of Sins that he never knew of till they were committed: And therefore when Men ſin upon ſlight Temptations, it is not from the power of Temptations, it is not from the importunity of the Devil that they ſin, but only from a preſumptuous reſolution, that they will ſin whatever it coſt them, and that's the firſt Trial.

Secondly,When Men run themſelves knowingly into Temptations, and occaſions of Sin, if they are overcome by them, they then ſin preſumptuouſly. When a Man wilfully and knowingly runs himſelf into Temptations, and upon occaſions of Sin, if he be overcome by theſe Temptations, he ſins preſumptuouſly notwithſtanding. In this Caſe, though the Temptation be violent and irreſiſtible, yea, though when we are intangled by it, we ſtrive and ſtruggle to our very utmoſt, yet this doth not mitigate but rather aggravate our Sin, becauſe it was merely thorough our p. 182own preſumption that we brought our ſelves under the power of ſuch a prevalent Temptation, from which Chriſtian Fear and Caution might eaſily have preſerved us. If a Man that is wholly Ignorant of the Art of Swimming, ſhall plunge himſelf into a deep River, tho' he ſtruggle hard for Life afterwards, yet if he ſinks and is drowned, he periſhes only through his own preſumption. That Man deſerves to be blown up that will make Gun-Powder in a Smith's Shop when the Sparks fly thick about him: Truly, occaſions of ſinning are the Devil's Forge, where he is continually heating and hammering out his Fiery Darts. Why, now for you that know your ſelves to be as catching as Powder, or Tinder, wilfully to run your ſelves into this Forge where his Fiery Darts glow, and ſparkle, and fly about you, what is this but moſt deſperate boldneſs and preſumption? What ſays the Wiſe Man, Proverbs 26.27. Can a Man take Fire into his Boſom, and his Cloths not be burnt? Can a Man run himſelf upon ſuch occaſions of ſin, and not run alſo into the commiſſion of ſin? As the Motion of a Stone, when it falls downward, p. 183is ſtill the ſwifter the nearer it comes to its Center; ſo when you are running your ſelves into the occaſions of ſin, the more willingly you go to ſin, the nearer you come to it, there's no ſtop nor ſtay: When you put your ſelves upon theſe Occaſions and Temptations, you put your ſelves out of the protection of God's Grace, and you ſtand wholly at the Devil's Courteſie; and if you are overcome, blame nothing but your own venturouſneſs and preſumption. Conſider this therefore, haſt thou not had frequent experience of many ſad Foils that the Devil hath given thee by thy raſh venturing upon Occaſions and Temptations to ſin? haſt thou not found ſuch and ſuch Company, ſuch and ſuch Employments, and other like Circumſtances, always prove Snares to thee? never plead theſe Temptations were too ſtrong for thee to reſiſt? What, canſt thou not reſiſt them? Why, couldſt thou not have avoided them? And believe it, If the experience of thine own Weakneſs doth not make thee careful for the future to ſhun ſuch Snares and Intanglements as theſe are, thy ſins will be judged by God at the laſt Day to be p. 184wilful and preſumptuous Sins; for they are ſo, if not in themſelves conſidered, yet at leaſt in their Cauſe; for you preſumptuouſly run into thoſe Occaſions and Temptations, whereby, in all likelihood, you will be overcome; and this is to ſin preſumptuouſly.

If when we are tempted, we yield, without vigorous reſiſtance, we then ſin preſumptuouſly.Thirdly, Suppoſe that we are ſtrongly tempted without the betraying of our ſelves to the Temptation: Why then conſider, If you commit the Sin to which you are tempted, without vigorous and reſolute reſiſtance; if you do, this is a certain ſign you ſin preſumptuouſly. Let the Temptation be never ſo ſtrong and irreſiſtible, yet if you yield to it without oppoſition and reſiſtance made againſt it to your utmoſt, you then ſin preſumptuouſly. A Child of God, when he acts like himſelf, falls fighting; the Devil gets not a foot of ground upon him, but by main force and ſtrength; though Principalities and Powers, though the Rulers of the Darkneſs of this World, and ſpiritual Wickedneſſes in high Places, ſet themſelves all in array againſt him; why, yet he encounters them all, and wreſtles with them all; and though ſometimes, through p. 185weakneſs he is overcome, yet he never baſely yields; he fights ſtanding, and he fights falling, and he fights riſing; and therefore when he ſins, it is through Weakneſs, and not through Preſumption; but now others, though they are very bold, and preſumptuous againſt God, yet they are very Cowards againſt their Luſts, and againſt the Temptations of the Devil; when a Temptation aſſaults them, they dare not preſume to oppoſe that; but they dare preſume to offend and provoke God himſelf; that they dare do: Believe it, Sirs, you muſt be bold and reſolute, either againſt the Devil, or againſt the great God; one of theſe you muſt grapple with; chuſe which you think you may beſt oppoſe, and ſooneſt conquer; the Devil ſtands before you armed with his fiery darts; God follows you, armed with everlaſting vengeance. If you will not engage againſt Satan, and reſolutely oppoſe him and all his force, what do you elſe but turn upon God, and challenge him to the Combat, and make him your Enemy, that is able to deſtroy both Soul and Body in Hell-fire for ever? Why, what a moſt daring preſumption p. 186is this, that ever we ſhould baſely ſurrender up our ſelves to the Devil without ſtriking one ſtroke in our own defence, and yet at the ſame time, we ſhould dare to provoke that God that can with one look and frown ſink us into the loweſt Hell? And thus, in theſe Three Particulars we ſee when a Sin is preſumptuous in reſpect of Temptations, when it is committed without Temptations, when we run into Temptations and Occaſions of Sin, and when we make no vigorous oppoſition againſt them.

To ſin under eminent judgments and afflictions, is to ſin preſumptuouſly.In the Fifth Place, another Trial is this; When Men will dare to ſin under eminent and remarkable Judgments and Afflictions that God brings upon them, then they ſin preſumptuouſly. What is this elſe, but when God ſtands viſibly in your way, yet you will deſperately run upon the thick Boſſes of his Buckler? he hedges up your way with thorns, and yet you will break through, though it be to the tearing of your Fleſh; he ſtrikes at you by his Judgments, and oh the Madneſs and Preſumption of vile Duſt and Aſhes, that they dare to ſtrike at God again by their Sins! what is this p. 187elſe but even to dare God to do his worſt? When God treads upon us, ſhould ſuch vile Worms as we are, turn the Tail, and threaten to take revenge upon the Almighty? This is Preſumption and Boldneſs, that God takes ſpecial notice of. In 2 Chron. 28, and 22. Ahaz was brought very low, ſays the Text; and yet, in the time of his diſtreſs he treſpaſſed yet more againſt the Lord; This is that Ahaz: God ſets a Mark and Brand upon him, that he may be known to all poſterity for a moſt daring Sinner, that when God had brought him ſo low, when ſo many Enemies waged War againſt him, and diſtreſſed him; yet even then he provoked a greater Enemy than them all, and challengeth God againſt him. This is that King Ahaz. Truly may it not be ſaid of many among us, This, and this is that perſon, who, when God afflicted them, inſtead of humbling themſelves under the mighty hand of God, grew enraged at their Sufferings, and ſinned yet more and more againſt him. Oh, it is dreadful, when thoſe puniſhments that ſhould break and melt us, prove only to harden our hearts, and to exaſperate and embitter our Spirits againſt p. 188God. What can reform us when we offend under the very ſmart of the Rod? Hereby therefore judge of your Sins, if ſo be God be gone out againſt you, if he hath laid his hand heavy upon you, and yet you regard it not, but ſtill perſevere in your old Sins, and ſtill add new iniquities to them; if, inſtead of humility and brokenneſs of heart, your hearts riſe up againſt God, and you are ready to ſay with that wicked King, This Evil is of the Lord, why ſhould I wait upon the Lord any longer? conclude upon it, you are thoſe deſperate preſumptuous Sinners that ſcorn to ſhrink for whatever God can lay upon them.

To encourage our ſelves with hopes of Mercy, while we live impenitently in Sin, is to ſin preſumptuouſly.Sixthly, and laſtly, When we can encourage our ſelves with hopes of Mercy, though we live in Sin impenitently; this is to ſin preſumptuouſly. You that know your ſelves to be Sinners, what is it that makes you to bear up with ſo much peace and confidence? why, do you not every moment fear leſt Hell ſhould open its mouth, and ſwallow you up, leſt God ſhould ſuddenly ſtrike you dead by ſome remarkable Judgment, leſt the Devil ſhould fetch you away alive to Torments? p. 189Why do you not fear this, ſince you know your ſelves to be Sinners? Why, truly you ſtill hope for Mercy; and it is only from this very preſumption that men cry Peace, Peace to themſelves, when yet God is at enmity with them; they flatter themſelves that it ſhall be well with them in the latter end, though God ſwears he will not ſpare them; but his Wrath and Jealouſie ſhall ſmoke againſt them. In Deut. 29.19, 20. ſays God there, If any Man ſhall encourage himſelf when he goes on preſumptuouſly in the way of his own heart, adding Drunkenneſs unto Thirſt, I will not ſpare him, ſays God; but my Wrath and my Jealouſie ſhall ſmoke againſt him, and all the Curſes that are written in this Book, ſhall fall upon him. Were but Sinners truly apprehenſive of their wretched Eſtate, how they ſtand liable every moment to the ſtroke of Divine Juſtice, how that there is nothing that interpoſeth betwixt them and Hell, but only God's temporary forbearance of them, truly it were impoſſible, utterly impoſſible to keep them from running up and down the Streets like diſtracted Perſons and Mad-Men, crying out with horrour of p. 190Soul, O I am damned, I am damned; but their Preſumption ſtupifies them, and they are lull'd aſleep by the Devil; and though they live in Sin, yet they ſtill dream of Salvation; and thus their Preſumption flatters them, till at length this Preſumption ends then where their Damnation begins, and never before.

And thus I have in ſix Particulars ſhewed you what it is that makes a Sin to be preſumptuous; which is that which David in the Text prays to God to keep him from; and I doubt not but theſe Particulars have repreſented to you ſo much Guilt and Uglineſs in preſumptuous Sins, as that you alſo pray with him, Lord, keep us alſo from preſumptuous Sins.

Aggravations of preſumptuous ſinning.Now, though poſſibly it may ſeem altogether needleſs to die ſcarlet redder, yet that your Prayers againſt them may be more importunate, and your endeavours unwearied, I ſhall in the next place by ſome aggravating conſiderations ingrain theſe ſcarlet crimſon ſins, and ſtrive to make them appear as they are in themſelves out of meaſure ſinful.

p. 191Conſider therefore in the firſt place,Preſumptuous Sins harden the heart with reſolutions to perſevere in them without Repentance. that the commiſſion of preſumptuous Sins doth exceedingly harden and ſteel the heart, with reſolutions to perſevere in them without repentance, and what can be more dreadful than this is; reſolvedneſs to ſin is a diſpoſition likeſt to that of the Devil, and it is a puniſhment next to that of Hell; a Man that is confirmed in wickedneſs, is not many removes off from a Devil in his nature, and from a damned Perſon in his State; there is a fatal conſequence betwixt Man's reſolving to continue in ſin to the end, and God's reſolving to puniſh him with thoſe torments that ſhall have no end. God hath two Seals, the one of the Spirit of Adoption, whereby he ſeals up Believers to the day of Redemption, and the other of Obduration, whereby he ſeals up the Impenitent to the Day of Deſtruction, he ſeals them up under ſin, and ſets them aſide for Wrath; hence the Apoſtle in Romans 2.5. ſpeaks of a hard and impenitent heart, treaſuring up wrath unto it ſelf againſt the day of wrath: Now preſumptuous Sins have a two fold malign influence, thus to harden and make Men reſolute in wickedneſs; p. 192for either they make them ſecure under ſin, or elſe quite contrary deſperate for ſin, and both theſe ſtrongly conduce to the hard'ning of the heart.

Preſumptuous Sins make Men reſolute under the threatnings of God.Firſt, The commiſſion of preſumptuous Sins oftentimes makes a Sinner reſolute and ſecure under the blackeſt guilt the Soul can contract, and the fearfulleſt threatnings God can denounce: Security under guilt ariſes from impunity; Sinners have read and heard terrible things againſt themſelves, that God will wound the hairy ſcalp of ſuch as go on ſtill in their iniquities, that he will deſtroy the incorrigible ſuddenly, and that without remedy; but yet none of all this is executed, their Heads, inſtead of being wounded, are crowned with Bleſſings; and this ſpeedy deſtruction ſtill loyters; they neither feel terrors within, nor meet with troubles without; and therefore as Solomon obſerves, becauſe they go unpuniſhed they grow ſecure, in Eccleſiaſt.Eccleſ. 8.15. verſ.Eccl 8:15 8.15. Becauſe ſentence againſt an evil work is not ſpeedily executed, therefore the hearts of the Sons of Men are fully ſet in them to do evil. Carnal reaſon meaſures God's way of taking p. 193vengeance by its own; it is the cuſtom of Men if they can to revenge while an injury is warm; delay and forbearance uſually cools them into forgiveneſs; and hence preſumptuous Sinners argue, That certainly were there any truth in God's threatnings, were there any thing to be feared beſides the huge noiſe that they make, they ſhould then have been exemplarily plagued, when they committed ſuch and ſuch a daring ſin while the provocation was freſh; and from this it is, that the worſt of Sinners, after the commiſſion of ſome vile and crying ſins, are for a while troubled with a trembling and tormenting Conſcience, that the threatnings that are denounced ſhould fall upon them by ſome viſible appearance, and ſome ſignal hand of God againſt them; but when they ſee no ſuch thing come of it, but their condition is proſperous, and all their ways Sun-ſhine; how doth this work with them? why truly, inſtead of admiring God's patience and long ſuffering, they deſpiſe his wrath, and ſcoff at thoſe threatnings that before they dreaded, and think none of them true, becauſe none p. 194of them felt. We read of ſuch bold Sinners, as theſe are in 2. S. Peter the 3. and 4. Where is the promiſe of his coming, do not all things continue as they were. So theſe preſumptuous Sinners ſay in their hearts, where is the threatning of his coming againſt us; do not all things continue with us as they were; though Preachers roar out whole Pulpits full of Hell and Damnation, and ſinge our Ears continually with Fire and Brimſtone, making fearful clamours of Death, Hell, and Damnation, and everlaſting Torments; yet all things are with us as they were: Is not the Sun's light as chearing, the Aires breath as refreſhing, and the Earths Womb as fruitful as it was? their greateſt ſins have not diſturbed the leaſt Atome in the Creation, nor moved ſo much as a hair of their head; for all that ſudden and unavoidable deſtruction that is denounced againſt them, they ſtill flouriſh and proſper; and becauſe God doth not as Man revenge in the firſt heat, they think all threatnings are made rather to affright than to do execution; and hence it is, that they embolden and harden themſelves in ſin, and take up p. 195reſolutions, that they will continue in them; and that is the firſt way how the commiſſion of preſumptuous Sins bring Men to reſolutions of ſinning, by making them regardleſs of Divine threatnings.

Secondly,Preſumptuous Sins make Men deſperate in Sin, and to deſpair. The frequent commiſſion of preſumptuous ſins leave men deſperate, whereby they are harden'd to continue in their ſins. Nothing more fortifies reſo…ution than deſpair; make a coward deſperate, and you make him invincible; …ow preſumptuous ſins they uſually end …n deſperate reſolutions; they make Men deſpair of ever gaining power over them, and of ever obtaining pardon for them.

Firſt,Of ſubduing of them. Men that frequently commit preſumptuous ſins they deſpair of ever ſubduing them: Let your own hearts make …nſwer, when you have ſinned preſumptuouſly againſt your own Conſciences and God's known Law, have you not been ready to conclude, that it were as good for you to abandon your ſelves over to the ſwing of ſuch a luſt as ſtill to ſtrive thus in vain againſt it? when p. 196reſolutions againſt ſin prove unſucceſsful, they commonly end in deſperate reſolutions to ſin; and yet truly this is no other, than as if a Man ſhould therefore burn his Houſe down about him, becauſe it wants repairing. Is there none among us now, that when we have ſinned againſt light, and againſt convictions ſit down under this deſpairing temptation, That it is in vain for us ever to make head againſt ſuch a luſt more, it will prevail, and why ſhould we not therefore give up our ſelves to it? truly, what you have been tempted unto, others have practiſed, and becauſe the ſtream of their corruptions is violent, they therefore ſpread out their arms to it, and ſuffer themſelves to be carried down by it into the gulph of Perdition, reſolving to run after the ſtream and current of their own corruptions, becauſe they find it ſo ſtrong, deſpairing of ever ſubduing them, having been ſo often overcome by them.

To deſpair of obtaining pardon for them.Secondly, The frequent commiſſion of preſumptuous ſins, makes Men deſpair of ever obtaining pardon for them, and that hardens them in reſolutions to continue p. 197in them, and then they cry out with Cain, My iniquity is greater than can be forgiven. Deſpair of pardon oftentimes exaſperates to more and greater offences; as if a Thief when he is robbing of a Man, ſhould argue with himſelf, if I am detected of this robbery it will coſt me my life, and if I murther him I can but loſe my life; juſt ſo do many argue: My ſins are already ſo many and ſo great, that I cannot avoid damnation for them; I ſee my Name pricked down among Reprobates, it is but in vain for me to ſtruggle againſt my own fate and God's decrees; it is too nice a ſcruple ſince God hath given me up to the Devil, for me not to give up my ſelf to ſin, and ſo away they go to ſin, and ſin at random deſperately and reſolvedly; oh horrid hardneſs! that when the thoughts of Hell uſe to quench and allay the wickedneſs of other Men when it is moſt furious; yet theſe wretches never think of Hell, but that that Eternal Fire inflames their luſts, and the thoughts of their own deſtruction doth even confirm them in the practice of thoſe very ſins that deſtroy them; and yet to this paſs doth the commiſſion of p. 198preſumptuous ſins bring many a wretched Soul in the World to. Why, now reſolution to ſin out of deſpair is to ſin as the Devil ſins; indeed it is to give the Devil's image in the Soul it's laſt flouriſh. The Devils and the damned Spirits as they lie always ſmothering and burning in Hell, ſo they always hear that dreadful ſound For ever thus, for ever thus; and becauſe their Chains are made ſtrong and eternal by an Almighty Decree, this makes them implacable, they fret and look upward, and curſe that God that hath plunged them into thoſe torments, from which Hell will never free them; this makes them deſperate in their reſolutions to ſin, becauſe they deſpair of ever bettering their condition; beware therefore, leaſt you alſo by frequent commiſſions of Preſumptuous Sins be given up to Helliſh deſpair, ſuch as this is, ſo to deſpair of mercy as at the ſame time to provoke and defie Juſtice; and that's the firſt great danger of ſinning preſumptuouſly, it will make Men reſolute, either thorough ſecurity or thorough deſpair to continue in ſin.

p. 199Secondly,Preſumptuous Sins make men impudent and ſhameleſs in Sin. Preſumptuous Sins as they ſteel the heart with moſt deſperate reſolutions, ſo they alſo brazen the face with moſt ſhameleſs impudency: All ſhame ariſeth from the apprehenſion of ſome evil ſuſpected of us, or diſcovered in us, and the eyes that can diſcover it, are either the Eyes of God and Angels or the Eyes of Men like our ſelves: Now all preſumptuous Sinners are grown bold and impudent as to God and Angels, though God be preſent with them in the cloſeſt ſecrecy, though his Eye ſees them in the thickeſt darkneſs; yet this doth not at all over-awe them, they dare ſin even before his Face that muſt Judge them; and if ſome of them be yet ſo modeſt, as to conceal their wickedneſs from the notice of Men, yet they are alſo ſo fooliſh and bold as not to regard God's ſeeing them, in compariſon of whom to ſin in the ſight of the whole World, is but to ſin in ſecret; but yet the frequency of preſumptuous ſinning, will alſo quickly cauſe them to abandon this ſhame too, and to outface the Face of Men, which they more dread than they do the Face of God or Angels: The Lord himſelf takes notice p. 200of the impudency of ſuch Men; and certainly every Sinner hath cauſe to bluſh when God calls him impudent. In Jeremy 6.15. ſays God there were they aſhamed, when they had committed all theſe abominations; nay they were not at all aſhamed, neither could they bluſh; and in Jer. 3.3. they have a Whores forehead, and they refuſe to be aſhamed; and in Iſaiah 3.9. the ſhew of their countenance, ſays God, doth witneſs againſt them, they declare their ſin as Sodom,Three degrees of ſhameleſneſs in ſinning. they hid it not. There are three degrees of ſhameleſsneſs in ſinning, to which many of our groſſer Sinners do ariſe.

A committing foul ſins publickly.Firſt, Thoſe that will dare to commit foul ſins even publickly and knowingly: Some Men loſe half the pleaſure of their ſins, unleſs others may know how wicked they are, and how far they dare affront the Almighty; the Swearer ſwears not in ſecret, where none can hear him, but in Company, and calls Men to witneſs as well as God, the Drunkard reels in our Streets in mid day, and is ready to diſcharge his vomit in the faces of all that he meets p. 201with; truly preſumptuous ſinning will at laſt grow to publick ſinning; not only at the laſt day, that which hath been done in ſecret, ſhall be divulged upon the houſe top, but many times even in this life thoſe ſins that at firſt wicked Men darſt not commit, but in ſecret where no eye ſees them, after a while they are grown bolder, and will act and own them before all Men.

Secondly,A boaſting and glorying in ſins when committed. Others are advanced farther, and not only ſin openly, but they boaſt and glory in their ſins alſo; the Apoſtle in Philippians 3.19. ſpeaks of them, whoſe glory was in their ſhame; they boaſt as if they had done ſome notable exploit, when alas they have only murthered a poor Soul of their own, that lay drawing on towards its death before.

Thirdly,A boaſting in ſins they dare not commit. There are others ſo ſhameleſs, that they boaſt of thoſe very wickedneſſes that they never darst to commit. As cowards brag of their exploits in ſuch and ſuch a combat, which yet they never darſt engage in; ſo there are a generation in the World, who dare not for p. 202the terror of their conſciences commit a ſin, that yet will boaſt that they have committed it, as if it were a generous and honourable thing to be called and accounted a daring Sinner; ſhall I call theſe Men, or Monſters rather, that boaſt of ſuch things as make them more like Devils than Men; and yet even to this height of profligate impudence will preſumptuous ſins lead you; but let all ſuch know, God is reſolved to try the foreheads of theſe Men at the laſt and great day of Judgment, and in deſpight of all their ſwaggering and boldneſs, ſhame and everlaſting confuſion ſhall cover their Faces as impudent as they are now.

Thirdly, Conſider this, what a fearful thing it will be if God ſhould cut off ſuch Men in the very act of ſome preſumptuous ſin, without affording them any time and ſpace of repentance; and have they any ſecurity that God will not, what promiſe have they that God will forbear them one moment longer? nay they have been often told, that God will make a ſpeedy end with them, that he will take them away as with a Whirlwind p. 203living, and in his wrath, as it is in Pſalm. 57.9. and therefore he ſtrikes not without giving them warning enough though he ſtrikes ſuddenly. God hath two chief Attributes, that he, eſpecially …ims to glorifie in all his tranſactions with Men, his Mercy and his Juſtice, theſe are the two great hinges, upon which all the frame of his Providence moves, the mighty affairs of Eternal Election, and Reprobation were firſt agitated out of deſign to magnifie Mercy and Juſtice; and all temporal concernments are governed in ſuch a way as may moſt advance theſe two Attributes of Mercy and Juſtice; why now Mercy hath already had a large ſhare of glory in forbearing after ſo many provocations, in waiting ſo long to be gracious, ſtaying year after year expecting your Repentance; and if you contemn the Riches of God's Grace and Mercy ſtill, have you not Reaſon to fear it will be the Turn of Juſtice to deal with you next. And believe it, the commiſſion of preſumptuous Sins gives God a fair Opportunity to glorifie his Juſtice upon you to the utmoſt; and why ſhould you think God will loſe ſuch an Advantage? All the World muſt p. 204needs fall down, and with trembling, adore the juſt ſeverity of God, when they ſee a notorious Sinner cut off in the very act of ſome notorious and preſumptuous wickedneſs, in Deuteron. 17.12, 13 when a preſumptuous Sinner is puniſhed, ſays God, all the People ſhall hear, and fear, and do no more preſumptuouſly; and if ſo much glory will accrew to God by deſtroying you, why then ſhould he ſpare you one moment longer than your next ſin? this is the beſt uſe he can make of preſumptuous Sinners, even to ſet them up as examples and monuments of his wrath and vengeance to terrifie others; and why ſhould you think then, ſince his Mercy hath been glorified already to you in waiting and forbearing ſo long, that he will not upon the next ſin you commit glorifie his Juſtice alſo? it may be God hath begun to deal thus already with ſome of you, in the very midſt of your ſins, hath not the hand writing of ſome remarkable judgment appeared againſt you; hath not God ſmitten ſome of you in your Perſons, in your Eſtates, or in your Relations; well take Chriſt's counſel, ſin no more leaſt a worſt thing befal p. 205…ou, leaſt the next provocation he ſtrike you through and ſink you to Hell? Oh conſider what a fearful thing it is, while your Souls are all on flame in the commiſſion of ſin, then for God to hurl them down into everlaſting and un…uenchable fire, as he may take juſt occaſion and advantage to do for the glorifying of his Juſtice.

Fourthly, Conſider this, It is hard to bring preſumptuous Sinners to Repentance.It is very hard to bring preſumptuous Sinners to reformation and repentance; the firſt ſtep to evangelical ſorrow is legal terrour, which the Spirit of God works by convincing the Sinner of judgment and wrath to come, but now tell a preſumptuous Sinner what judgment and wrath …s due to him, that it is impoſſible for him to eſcape the vengeance of God, that juſtice will over-take him, read to him all the curſes contained in the Book of God, and tell him that they are all entailed upon his ſin; this moves him not; he knew and conſidered all this before; a preſumptuous Sinner muſt be a knowing Sinner; he knows what Hell is as well as ever any Man did that hath not felt it; he knows what a precious p. 206Soul he deſtroys, how glorious a Heaven he forfeits, what dreadful condemnation he expoſeth himſelf to; he knows all this and yet he ſins; and though this were enough, one would think, to daunt a Devil, yet he breaks through all this knowledge to his own luſts again; the Apoſtle ſpeaks of ſuch in Romans 1.32. who knows the Judgments of God, that they that commit ſuch things are worthy of death, yet preſumptuouſly continue in the commiſſion of ſuch ſins; now what hope is there of reforming and reclaiming ſuch as theſe are, that ſin after they have caſt up their accounts what it will coſt them; certainly they that dare ſin when they ſee Hell before them, there is no hope that they will leave ſinning till they ſee Hell flaming round about them, and themſelves in the midſt of it.

Now then, though theſe preſumptuous Sins being in their nature and aggravations ſo hainous, yet are the beſt Chriſtians exceeding prone to commit them. When the Sea is tempeſtuous, did we only ſtand ſafe upon the ſhoar, it were enough to behold the woful Shipwracks p. 207of others, with that horror and commiſeration that ſuch a ſpectacle deſerves; but when we are toſſed in the ſame tempest, and ſee ſome ſplit againſt Rocks, and others ſwallowed up of quick ſands, unto which naturally the ſtream ſtrongly carries us alſo; truly then, our pity and deteſtation of their dangers, our horrour and conſternation of their ruin, is not ſufficient without great care and diligence for our own ſecurity and preſervation: Therefore, O Chriſtians! look to your ſelves, the glorified Saints in Heaven ſee the dangers they have eſcaped with praiſe, and the dangers others fall into with pity; but thou, O Chriſtian! art not yet got to ſhore, ſtill thou ſaileſt upon the ſame Sea wherein moſt do periſh, even the raging Sea of Corruption, which is yet made more raging by the ſtorms of temptation; and if thou ſeeſt many that are bound Heaven-ward, make Shipwrack of Faith and a good Conſcience; it is not enough for thee to ſlight their dangers, or to cenſure and pity their miſcarriages; but fear thou alſo leaſt the ſame corruptions and temptations overwhelm and drown thee in the ſame Perdition; this is the Apoſtle's p. 208caution, 1 Cor. 10.12. Let him that thinks he ſtands take heed least he fall; and in Rom. 11.20. Thou ſtandest by Faith, be not high-minded, but fear. And indeed, becauſe of that violent inclination that is in all unto Sin, there is no ſtate in this Life ſo perfect, as to make this Exhortation uſeleſs and unſeaſonable. David himſelf Prays for reſtraining Grace: Keep back thy Servant from preſumptuous Sins.

The beſt Chriſtians proved to be prone to the worſt Sins.From which Words I formerly collected, and ſhall now proſecute this propoſition.

That in the beſt Chriſtians there is great Proneneſs to the worst Sins.

In the handling of this to true a point, I ſhall,

Firſt, By ſome demonſtrations make it evident, that there is a ſtrong inclination in the beſt to the worſt Sins, and then ſearch out the Original Cauſe whence it is, that ſince in the firſt Creation Man's Will was left wholly free, and indeterminate, without any other p. 209inclination to Good or Evil, beſides what its Free and Arbitrary Choice made; yet in the new Creation, whereby Souls are repaired, there ſhould be ſtill left in it that Biaſs that ſtrongly ſways it unto Evil. Theſe Two things, God aſſiſting, I ſhall at preſent do.

For the demonſtratious of the point, I ſhall give you them in theſe following particulars,

Firſt,From the Examples of others. The Examples of others may here be a convincing Argument. If I ſhould ſummon in the moſt excellent of God's Saints, a Man might wonder that Drunkenneſs, Inceſt, Murder, and Abjuration of Chriſt, that ſuch Brats of Satan ſhould ever be found in company with ſuch an Angelical Troop as they are; and yet Noah is Drunk, Lot is Inceſtuous, David Murders, and Peter Abjures; theſe glorious Stars have had their twinklings; and if the Leaders and Champions are thus foiled, what may we think then hath in all Ages befallen the Croud of Vulgar Chriſtians: We may with truth and boldneſs ſay, Never was there a ſin committed in the World, p. 210how horrid ſoever, unleſs the unpardonable Sin againſt the Holy-Ghoſt, but God may find it written down in his Book of Remembrance under their Names whoſe Names he himſelf hath written down in the Book of Life. And what ſhall we ſay, when we ſee a Stone falling, that there is no weight nor propenſeneſs in it to fall; ſhall we ſay, when we ſee ſuch Eminent Chriſtians falling into ſin, yea even into great and groſs ſins, that they have not ſtrong propenſions and inclinations to ſin. Yet O ye Saints, divulge not theſe things to Wicked Men, whiſper them ſoftly one to another with fear and trembling, leaſt ſome Profane Wretch or other overhear you, and take that for encouragement that was only meant for caution: What is more common, than for the Vileſt Sinners to plead for their Excuſe, or warrant rather the foul Miſcarriages of God's deareſt Saints: Thus the Drunkard looks upon Holy Noah as a Pot-Companion, whereby he diſcovers his Nakedneſs in a worſe ſence than ever Cham did. And thus the unclean Senſualiſt Quotes David, and calls him in to be the Patron of his Debauchery; certainly p. 211if there be any Grief that can overcaſt the perfect Joys of the Saints in Heaven, it is that their Names and Examples ſhould to the great diſhonour of God be produced by wicked and ſinful Men to countenance their groſſeſt Sins and Wickedneſſes. But let ſuch know, that though God hath ſet up theſe in his Church to be Monuments of his Mercy, to declare to Humble and Penitent Sinners how great Sins he can Pardon, yet if any hereupon imbolden themſelves in Sin, inſtead of being ſet up as Monuments of Mercy, God will ſet them up as Pillars of Salt.

Secondly,From thoſe frequent Exhortations given in Scripture to Watchfulneſs againſt, and Mortification of, theſe Sins. It appears that there is a ſtrong proneneſs in the beſt to the worſt Sins, from thoſe frequent and preſſing Exhortations that are given us in Scripture to Watchfulneſs againſt them, and to the Mortification of them. Wherefore were theſe Curbs neceſſary, but that God ſees our Luſts are head-ſtrong, and ready to fly out and hurry us into all Exceſſes? Nay theſe Exhortations are not ſo particularly, nor with ſo great Emphaſis, given to the Wicked as they are to the Children of God: Of the p. 212Wicked God ſaith, He that will be Wicked, let him be Wicked ſtill, that's all the Care God takes of them, as we uſe to ſay of them that we deſpair to reclaim, Nay let them take their own courſes: But he eſpecially warns and exhorts the Godly to beware of thoſe Sins that one would think a Godly Man were ſcarce liable to commit. See how Chriſt Cautions his Diſciples, Luke 21.34. Take heed to your ſelves, ſays he, leaſt at any time your Hearts be overcharged with Surfeiting and Drunkenneſs, and the Cares of this Life: Why, would not any Man wonder, that our Saviour ſhould ſo ſolicitouſly warn them againſt Surfeiting and Drunkenneſs, which are the Sins uſually of a Plentiful Eſtate, but what, warn them againſt theſe Sins whoſe Poverty was ſuch, and was to be ſuch, that thoſe that gave unto them a Cup of cold Water, ſhould receive a plentiful Reward for their pains; were they in ſuch danger to be Surfeited by the one, and Drunk with the other; and what, they like to be choaked with the Cares of this Life, and with Carking to get what they had not, who had but juſt before renounced all that p. 213they had to follow Chriſt? Yea, but Chriſt knew, that even in theſe poor abſtemious Diſciples, there was a Natural Proneneſs to Gluttony, and Rioting, and Drunkenneſs, and therefore he thus Exhorts them, and he doth it, that Grace may keep them from enclining to theſe Sins, as their Low and Perſecuted Condition ſhould be ſure to keep them from committing them. So alſo the Apostle in Coloſſ. 3.5. ſpeaking to them that ſhould certainly appear with Chriſt in Glory, as you may ſee in verſe 4. yet theſe he commands to Mortifie their Members that were upon the Earth: Well, but what Members are theſe, it may be they are only vanity and inconſtancy of Thoughts, levity and unfixedneſs of Affections, deadneſs and heavineſs of Heart, and ſuch other leſs Sins, that ſhould they be perfectly free from, they ſhould be perfectly Holy: No, ſays the Apoſtle, theſe Members are the big Limbs of the Old Man, they are Fornication, Ʋncleanneſs, Inordinate Affections, Evil Concupiſcence, and Covetuouſneſs. And in verſe 8. he Exhorts them again to put off all theſe things, Anger, Wrath, Malice, Blaſphemy, p. 214Filthy Communication, and Lying, and ſo he goes on reckoning up foul and horrid Sins, and Exhorts them to Mortifie theſe Sins who were to appear with Chriſt in Glory, thoſe who never Lived in them, not at leaſt after their Converſion; is it not ſtrange, that ſuch eminent Chriſtians as theſe were, ſhould need Exhortations againſt ſuch foul Sins? Why, there's many a Perſon in a ſtate of Nature that would count their Morals much wronged, if you ſhould be officiouſly importunate with them not to commit Adultery, or Blaſphemy, not to be Covetous, or Drunkards, or the like, this they would look upon as an Injury done to them, that you ſhould ſuſpect ſuch things as theſe are of them, would not they ſay, as Hazael did to the Prophet, What are thy Servants dogs, that they ſhould do ſuch great things as theſe are? But the Apoſtle knew that the inclinations of the beſt were too ſtrong, even to thoſe Sins that a perfect Moraliſt would think ſcorn that they ſhould be ſuſpected of, and therefore he Exhorts them with all earneſtneſs, and frequent importunity, to Mortifie ſuch foul Sins as theſe are.

p. 215Thirdly,From the irritating Power of the Law. It appears alſo from the irritating power that the Law hath. Even in the beſt of God's Children there is accidentally through our Corruption ſuch a Malign influence (if I may ſo call it,) in the Holy, Juſt, and Good Law of God, that inſtead of quelling Sin it doth the more enrage and provoke it, and this we call the irritating power of the Law. Thus the Apoſtle tells us in Rom. 7.11, 13. That Sin takes occaſion by the Law to work in us all manner of Concupiſcence. Why, now were it poſſible that Sin ſhould grow ſtrong by that Law that was given on purpoſe to deſtroy it, but that there is in us violent propenſions towards what is forbidden us, and eager deſires after that which God hath denied us: So ſtrangely depraved are our Corrupt Natures, that we ſwell with our Yoke, and labour to throw off whatever may lay a reſtraint upon us; like Green Sticks which being bent one way, by natural ſtrength we ſtart as far back the other way. Can none of us call to mind ſome Sins that poſſibly we ſhould never have committed, had they not been forbidden to us; the Command often-times gives p. 216Corruption a hint in what & how it may offend God: And is not this therefore a clear demonſtration of that mighty proneſs that there is in all of us unto Sin, when that Law that forbids Sin ſhall prove an incentive to it. The more will a high mettled Horſe foam and fling the harder you Rein him in. And if you ſtop a River in its courſe, it will riſe and ſwell till it over-flows its Banks; and whence is this, but becauſe there is a Natural Proneneſs in it to run towards the Sea: And when God caſts his Law before Men as a ſtop to them in their ſinful courſe, they ſwell the higher till they have born or over-flown all thoſe Bounds and Dams that God hath ſet to Bound them in: And whence proceeds all this, but only becauſe there is a Natural tendency and propenſion in Men's Hearts to Sin, and therefore the more they are oppoſed the higher ſtill do our Corruptions ſwell, and the more do they rage; and although the force of this ſinful propenſion may be in ſome of God's Children in a good meaſure broken, yet in the very beſt of them is there ſome degree or other of this irritating power of the Law to ſtir them up p. 217to Sin, even by forbidding of them to Sin. And that's the laſt demonſtration.

The next thing propounded,Whence it is that Chriſtians have a proneneſs in them unto every Sin. was to enquire into the Original Cauſe whence this ſinful inclination proceeds; how it comes to paſs that there is in all Men, and even in the beſt Chriſtians, ſuch a ſtrong propenſion unto Sin.

Now in the enquiry into this, I ſhall lead you on gradually by theſe following ſteps.

Firſt, In Man's firſt Creation the Will had in it a Natural Power to determine the Specification of its own Acts, that is, freely to ſway it ſelf either unto Good, or Evil, which of them it pleaſed, and if there was any Biaſs in it to draw it more one way than another, as ſome there was, it was an inclination to that which is Good; for Man's Faculties were then entire and perfect, his Knowledg clear to diſcern what was his chief Good, and his higheſt Happineſs, his Will free to chooſe it, and his Affections ready to embrace and claſp about p. 218it: His Love, his Fear, his Joy, his Delight, were all of them Centred in God; that which is now in us from Grace, was in him from Nature: Since the Fall we need a Twofold aſſiſtance, one a Common influence and aſſiſtance, ſuch as is vouchſafed to all Men to enable them to the performance of the common and ordinary Actions of this Life, it is from God's immediate influence that we are enabled to Move, to Think, to Speak, for in him we Live, Move, and have our Beings. And then we need alſo a Special influence vouchſafed only to the Children of God, whereby we are enabled to perform Holy and Spiritual Actions, as to Love, Fear, and Obey God ſincerely, and this Special influence we commonly call Grace, whereby we are enabled to Act Divinely and Spiritually: Now the difference betwixt Common and Special influence lies in this, that what God works in us by a Common influence, that is wrought without any grudg or reluctancy in Man's Nature to the contrary, but what is wrought in us by a Special influence, that is, brought to paſs, Nature gain-ſaying and contradicting it, p. 219thus when God enables a Sinner to Act Faith, or Love, or any Divine and Heavenly Grace, this is contrary to the tendency of Corrupt Nature, and therefore this is called Special Grace. Now while Man ſtood in the ſtate of Innocency, there was nothing in his Nature that contradicted his Fear of God, his Dependance on God, or his Love to God, and therefore to enable him to Act all theſe, he needed no Special influence of Special Grace, but only of a common and ordinary Providence. Before the Fall, Adam ſtood in no need at all of any ſuch thing as Special Grace, as we now ſtand in need of, but the ſame aſſiſtance of God, for the kind of it, that enabled him to Move, or to Speak, or to Think, was ſufficient alſo to enable him to perform the moſt Spiritual Obedience, becauſe then the moſt Spiritual Obedience was no more to him, than thoſe Actions which we call Natural, as Eating, and Drinking, Speaking, Walking, and Thinking, are to us now, and therefore he required no more aſſiſtance from God for the performance of Spiritual Obedience, than we now require from God for our Natural Actions. p. 220Now as he had this perfection of power to perform what was good, ſo he had a proneneſs of will alſo to it; but yet in that proneneſs there was not perſeverance: He might, as afterwards he did, turn aſide from God unto Satan, and notwithſtanding his inclination to Obedience, and proneneſs to that which was Good, yet having not a perſeverance in that proneneſs, but being Lord over his own Will, as he was over the reſt of the viſible Creation, he voluntarily and wilfully conſented to the Commiſſion of Sin.

Why now, Secondly, This voluntary inclination of Adam to Sin, hath ever ſince by a dreadful, yet righteous Judgmen of God, brought upon all his Poſterity a natural and neceſſary inclination unto Sin; ſo that now, either whatever they do is Sin, or there is Sin in whatever they do. Now that we may clearly apprehend how Adam's firſt Sin and Provocation committed ſo many Thouſand Years ago, cauſes ſuch ſtrong propenſions to Sin in all his Poſterity, you muſt obſerve theſe following particulars.

p. 221Firſt, Conſider this, that we and all Mankind were in Adam, not only as in our common Parent, from whom we received our Being, but as in our Common Head, Surety, and Repreſentative, from whom we were to receive either our well or our ill Being; he was the Head of the Covenant, both he and we were Parties in the Covenant, he obeying, we obeyed, and he ſinning, we tranſgreſſed; what he did as in this publick capacity, was not alone his Perſonal Act, but it was ours alſo. Now what Right Adam had to Indent for his Poſterity, and to oblige them to the Terms of the Covenant, I have long ſince opened to you on another occaſion, and I ſhall therefore paſs it by now.

Secondly, The Threatning annexed to the Covenant of Works was Death. In the Day thou Eateſt thereof, ſays God, thou ſhalt ſurely Die, Gen. 2.17. Now there is a Threefold Death, that by the violation of this Command Man was ſubject unto: A Temporal Death, onſiſting in the Miſeries of this Life, and at laſt a ſeparation of the Soul from the Body. An Eternal Death, conſiſting in p. 222the everlaſting ſeparation of the Soul from God; and a Spiritual Death, conſiſting in the loſs and ſeparation of God's Image from the Soul: And upon Adam's Sin this Threefold Death was Threatned namely Temporal, Spiritual, and Eternal. Of theſe Three, the Spiritua… Death was preſently inflicted upon Man's Fall, conſiſting in the ſeparation of the Image of God from the Soul; Man wa… immediately deprived of that Holineſs and perfect Righteouſneſs wherein the Image of God did conſiſt.

Then Thirdly Obſerve, No Action can be Holy that doth not flow from the Image of God in the Soul, as from its principle. Every Action is ſinful that hath not the Glory of God for its end, now no Action can have the Glory of God for its end, that hath not the Image o… God for its principle, and therefore Man being deſpoiled of this Image of God there is no Action of any Man in the ſtate of Nature but what is ſinful and corrupt: And hence it is that in Regeneration God again ſtamps his Image upon the Soul, not indeed ſo perfectly as at Man's firſt Creation, but yet in ſuch a p. 223degree as doth thorough Grace enable him to Act Holily, and in ſome meaſure according to the will of God.

Fourthly, Though Man be deſpoiled of the Image of God, and cannot Act Holily, yet he is a buſie and active Creature, and muſt and will be ſtill acting; he hath an active Nature, and he hath active Faculties ſtill left him, though the Image of God that ſhould make thoſe Actions Holy is juſtly taken from him. And here at laſt we have traced out the true cauſe of that ſtrong propenſion that there is in all Men unto Sin. While the Soul enjoyed the Image of God, it ſought eſpecially to do all in reference unto God, but now that it hath loſt that Image it cannot any longer raiſe up its Actions to a ſuitableneſs to the Will of God, and therefore now it ſinks them, and ſeeks only to pleaſe its own Carnal Deſires and Appetite. Take the whole reſolution of it in Two or Three Words: The Nature of the Soul makes it prone and inclined to Act, for it is a buſie active Creature, and if it Acts it muſt Sin, becauſe it hath not the Image of God to raiſe its Actions to a Holy and p. 224Divine conformity to the Will of God; and therefore now to be prone to act is to be prone to ſin; and this is the true ground of that ſtrong Propenſion that is in all Men, to that which is evil and ſinful.

Queſt. But, You will ſay, if this proneneſs to ſin be from the loſs of God's Image, how comes it to paſs that thoſe who are renewed again according to the Image of God, do ſtill complain of this ſtrong proneneſs and propenſion to ſin?

Anſw. To this I anſwer, that thoſe of fallen Mankind, to whom God is pleaſed to reſtore his Image in regeneration, accordingly as this Image is more or leſs perfect, ſo is this proneneſs to ſin more or leſs ſtrong; but becauſe the beſt are but in part renewed, therefore this ſinful proneneſs is but in part deſtroyed in the beſt; Grace weakens it, but Grace doth not quite remove it; and therefore the holieſt Chriſtian hath, and ſhall have as long as he lives in this World, 'cauſe to complain with the Apoſtle, Romans 7. 23. I ſee another law in my members warring againſt the law of my mind, there p. 225is a carnal, ſenſual inclination in him, ſtrongly ſwaying him to ſin contrary to the bent and inclination of his renewed part; and therefore he ſhall have cauſe ſtill to cry out with the Apoſtle, Oh wretched Man that I am! who ſhall deliver me from the body of this death; becauſe the Image of God is but in part reſtored in him, therefore there is partly alſo an inclination in him to ſin. Yea but you will ſay poſſibly this inclination in the beſt Chriſtians may be to ſmaller and leſſer ſins, Object. but it cannot be thought that a Child of God, who is renewed again according to the Image of God, ſhould have a ſtrong proneneſs and inclination to thoſe foul ſins that the wicked of the World lie in.

To this I anſwer, Anſw. the moſt that Grace doth in the beſt of God's Children in this life, is, to weaken and leſſen that natural propenſion that is in a Child of God to every ſin, but not to deſtroy that Propenſion to any one ſin at all, no not to the fouleſt and vileſt ſins: The Old Man in this life never loſeth one limb, though it be weakned and conſuming away in his whole body. Take a p. 226Child of God, that before his Converſion had a ſtrong Propenſion to any ſin; ſuppoſe what ſin you will, though never ſo foul and horrid; the ſame Propenſion ſtill remains. It is not indeed ſo violent and raging as it was, but there it is, it is abated and overcome by Grace, but ſtill there is the ſame proneneſs to ſin; it may be a Chriſtian is not ſo ſenſible of this Propenſion to ſin, not ſo frequently as formerly he hath; but yet the experience of the beſt ſometimes can inform them, that even to the worſt ſins and moſt horrid temptations, they find a faction and party in their hearts to promote them; and it is as much work as Grace can do to ſubdue and quell theſe great ſins.

I now come to enquire into the grounds and reaſons, why God ſhould ſuffer this proneneſs to ſin to continue in his deareſt Saints and Children after their Converſion and Regeneration? poſſibly ſome may think it would have been far more conducible to God's glory, as well as their own peace and comfort, if God had at once at their firſt Converſion utterly deſtroyed all the ſeeds and remainders p. 227of corruption in them, and at firſt made them as perfectly holy as they ſhall be at laſt; hereby, God would not have been ſo provoked as he is, nor his Spirit ſo grieved, nor the Devil ſo rejoyced at the dayly miſcarriages of the beſt Chriſtians: Wherefore is it that God hath perfected the Saints now in glory, but that they might yield him perfect Obedience and Service? Why, truly our ſervices would be as perfect and as well pleaſing unto God as theirs are, were our imperfect natures as theirs are; and therefore God would have had a double Heaven, an upper and a lower Heaven had he but deſtroyed ſin in us upon Earth; and ſince it might ſeem ſo much to redown to his glory;Why God leaves a proneneſs to Sin in his own Children. why hath he not conſummated our Sanctification? but ſtill left thorns in our eyes, and goads in our ſides, with which not only we but he himſelf alſo is grieved and vexed, what ſhould be the reaſon of this?

Now to anſwer this queſtion,Becauſe it is his Will ſo to do. you muſt know the general and comprehenſive reaſon thereof is his own Soveraign unaccountable good will and pleaſure, into which the reaſon of all things is p. 228moſt rationally reſolved; and therefore, that among all Mankind that lay all alike in the ſame maſs of corruption, that ſome are ſanctified, and ſome are not, that among them that are ſanctified, ſome are ſanctified in one degree, and ſome in another, and yet none ſo perfectly as to be freed from ſin; the beſt of God's Saints may reſt ſatisfied in this; it is God's good pleaſure to give forth his Grace in ſuch a meaſure, to ſome more, to ſome leſs, as ſhall only weaken not utterly deſtroy the corruptions of his People: Therefore the Apoſtle in Hebrews 9.10. ſpeaking of Chriſt's coming to do the will of God, by which will, ſays he, we are ſanctified: That we are ſanctified when others are not, is from the will of God; that we are ſanctified in ſuch a meaſure, not more nor leſs, muſt be reſolved into the ſoveraign and uncontroulable will of God, by which will we are ſanctified; and yet there are alſo many wiſe ends and reaſons of this will of God, why he ſhould leave ſtill ſuch ſinful Propenſions and corrupt Inclinations, even in the beſt of his People.

p. 229As firſt,Becauſe hereby he maintains a harmony in the Works of Grace. Hereby God maintains a beauty and harmony in the works of Grace, as well as in the works of Nature; the beauty and harmony of the Univerſe conſiſts in gradation; whereby, as by little ſteps or rounds we aſcend from one kind of being to another; thus God hath placed Man in the World, as it were a middle ſtep betwixt brute Creatures and Angels, and therefore he partakes ſomewhat of the nature of both; his Soul and his intellectual part that is made like the nature of Angels, and then there is in him a ſenſative part, Deſires and Propenſions; and on this ſide he is a kin even to the Beaſts that periſh; ſo is it alſo in the works of Grace, a Chriſtian is as it were a ſtep betwixt a wicked Man and an Angel, a wicked Man hath no Grace, and a holy Angel hath no ſin; now to make up this great gap, God hath placed a Chriſtian as a middle ſtep betwixt them, to tack and unite the moral World together. There is in him a heavenly and ſpiritual part, and by that he is of affinity to the Angels; and there are alſo in him ſinful deſires, and ſinful inclinations, and by this he holds hands with wicked Men, and is thereby joyned to them; p. 230and thus God illuſtrates his admirable Wiſdom, in cauſing ſuch an admirable harmony and gradual difference in the Works of Grace, bringing Men out of a State of mere ſinful Nature, to a State of Grace mixed with ſin, and from a State of Mixt Grace to a State of pure and compleat Grace, where, at laſt a Chriſtian ſhall be fully conſummated, and be as the Angels of God; thus from ſtep to ſtep God gradually carries on the work of Sanctification to Perfection; and hereby he maintains an admirable beauty and harmony in the Works of Grace, as well as in the Works of Nature; this ſets forth the beauty of the World, that there is ſuch a conveyance from one kind of Creatures to another; whereby they touch one another, and are tacked together by ſeveral orders, as inanimate and ſenſitive, then rational as Men, then intellectual as Angels: So alſo is it in grace, from a wicked Man to a Saint, partly wicked, and partly gracious, from a Saint on Earth to a Saint in Heaven, where the imperfect Work of Grace here on Earth is ſwallowed up by perfect Grace and Holineſs.

p. 231Secondly,For the Exerciſe of their Graces Therefore doth God ſuffer ſinful inclinations to remain in the beſt Chriſtians, that he might have wherewithal continually to exerciſe the Graces of his People. Some Graces are Graces of War if I may ſo call them, which would never be exerciſed if we had not Enemies to encounter with; and therefore as it is ſaid in Judges 3.2. That God would not utterly drive out all the Nations before the Children of Iſrael, but left ſome of them among them, that by continual combating and fighting with them, they might learn War; ſo neither hath God utterly expelled the Spiritual Canaanites out of the hearts of his People, to this end, that by dayly conflicting with them, they might learn the Wars of the Lord, and might grow expert in the handling and uſing every piece of their Spiritual and Chriſtian Armour; how ſhould we keep up a holy Watch and Ward, if we had no Enemies to beat up our quarters? and how ſhould we exerciſe Faith, which S. John tells us is our victory, if we had no Enemies to conquer? and how ſhould we exerciſe Repentance and godly Sorrow, whereby the Soul is recruited, and whereby its p. 232Graces are reinforced again, if ſo be we were never foiled nor overcome by ou… Spiritual Enemies; part of our Spiritual Armour would ſoon ruſt, but that ou… corruptions and ſinful inclinations put u… dayly upon a neceſſity of uſing of them ſhortly when we come to Heaven, we ſhall have no need nor uſe of theſe Graces, there we ſhall be out of the reach o… all Enemies; and therefore God is reſolved to exerciſe theſe Graces here, and therefore he ſuffers corruption to abide in this life, that ſo Grace making way thorough this corruption may enter into Heaven, where it ſhall for ever reſt and triumph; theſe warring Graces of the Saints, have no time nor place to be exerciſed in, but only in this life; and becauſe God will have all the parts of holineſs have their due exerciſe, therefore hath he left theſe corruptions in the Soul that their warring Graces might have Enemies to encounter with.

For the Glory of God's Power.And thirdly, Hereby alſo the Almighty power of God is exceedingly glorified in preſerving us thorough Faith unto Salvation; notwithſtanding our own violent inclination and proneneſs to ſin unto our p. 233own deſtruction; though St. Peter, when he walked upon dry Land, was …pheld by the Power of Chriſt as God; …et that Power was not ſo remarkably glorious in his preſervation, and walking upon the dry Land, as when Chriſt …ent him his hand, and upheld him from …inking, when he walked and ſtood upon the ſurface of the Water; becauſe …hen he had a proneneſs and propenſion …n him to ſink more than when he ſtood upon the dry Land: So truly I may ſay …hat the ſtanding of the glorified Saints …n Heaven in a State of Holineſs, altho …t may be, and is a Work of God's Almighty Power; yet it ſeems not altogether ſo much to magnifie the Power of God, in preſerving them in that State of Holineſs and Glory, no not to Eternity, as it doth to preſerve a poor weak Chriſtian one day in a State of Grace; becauſe there is no proneneſs in a glorified Saint to fall from his happineſs into Sin, but there is in a Saint on Earth to …all from Grace, and from the Work of God upon his Soul.The prevalency of Chriſts Interceſſion is hereby Glorified.

Fourthly and laſtly, This glorifies alſo the prevalency of Chriſt's Interceſſion, and p. 234the triumph of God's pardoning Grace and Mercy. O how exceedingly glorious is free Grace! in that God can and doth for Chriſt's ſake pardon many and great ſins, though he certainly knows there is ſuch a ſinful Propenſion left behind in Mans nature, that will again be breaking out into the ſame or greater provocations.

Ʋſe I The application of this point ſhall be in theſe particulars: Firſt, is there ſo ſtrong a proneneſs in the beſt Chriſtians to the worſt Sins, hence then, let wicked Men learn not to inſult over them when they fall, nor to reproach holineſs with their foul miſcarriages; truly Grace hath always found it ill neighbourhood to dwell in the ſame Soul with Sin; for wicked Men being themſelves all of one piece, they know not how to diſtinguiſh betwixt the Propenſions of the one, and of the other; they know not how to diſtinguiſh when a Saint in a Chriſtian acts, and when the Sinner; and ſo they very irrationally charge Holineſs with thoſe crimes, that were they not in part unholy they ſhould never commit; when a Man that makes a forward profeſſion p. 235of Religion, and in the general courſe of his life, makes Conſcience of his ways, when he doth through temptation or inadvertency fall into ſome ſin that becomes notorious; what is more common in the mouths of profane ſcoffers than this? This is one of your Godly ones, This is one of the ſanctified gang; thus they laugh and ſnear at him. No but, Sinner, let me tell thee, thou miſtakeſt the Man; Did you ever hear him pray ſo as to charm Heaven, and which is more ſo as to melt even your hearts into affections? Did you ever hear him diſcourſe of ſpiritual things, as if he had been intimate with Angels, and one of Heavens Secretaries? Have you formerly obſerved in him a blameleſs and exemplary Converſation? then indeed you might ſay this is one of the Godly. Holineſs owns him, Religion glories in him while he thus adorns his Profeſſion; but when he ſins, ſay not, Behold one of the Godly; this is Blaſphemy againſt Religion. No it is not the Godly Man that ſins; no, it is the corrupt and unholy part in him; it is that part in him that is moſt like to thee. In Romans 7.17. ſays the Apoſtle there, it is no more I p. 236but ſin that dwells in me; and if it b… indwelling ſin that is the cauſe of actual ſin in the beſt, why then do you bely… their Graces? Why do you accuſe the… whom the Apoſtle vindicates, and tell you plainly, that it is not they, but ſi… in them? Learn therefore to put a difference betwixt a Saint and a Sinner in every Child of God; and if it be the Sinner in them that expoſeth them to you ſcorns and flouts, what elſe do you i… upbraiding of them, but more upbraid your ſelves, that are nothing but Sinner throughout: Judge therefore, how ſenſleſs and unreaſonable it is for you to reproach them, who were they not ſo much like you, you would have nothing to reproach them with; therefore le… wicked Men never more flout and jea… at the falls and ſins of thoſe that are holy, imputing them to them as holy, for it is the Sinner in them that ſins, and not the Saint, and by upbraiding them for ſin, they do more upbraid and reproach themſelves.A Proneneſs to Sin in God's Children ſhould make them humble.