A Divine Cordial for a Devout Soul, Text

A Divine Cordial for a Devout Soul · Text

p. 1WHAT THE SINNE Againſt the Holy Ghost, is.

1 JOHN 5.16, 17.

There is a Sin unto death: I doe not ſay that he ſhall pray for it.

All Ʋnrighteouſneſſe is Sin, and there is a Sinne not unto death.

IT was not in my purpoſe, nor came it at all within the Compaſſe of my Thoughts (Right Honourable, and Beloved) when I came late, the other evening, unto this**Tanton. Towne (ſo well ſpoken of for Religion, and diſcreet zeale for Gods Ordinances) to become a Speaker here, this morning, on ſo ſolemn an occaſion: Yet ſith the divine providence hath ſo diſpoſed, I willingly ſubmit thereto, chooſing rather to expoſe my weakneſſe to the pious candor of this ſo intelligent Auditory, than to decline ſo faire an occaſion, to bring ſome glory to God, in the(a)(a)Mat. 25.16.Matt 25:16 uſe of my Talent, after my(b)(b)Rom. 12.3. 2 Cor. 10.13.Rom 12:32 Cor 10:13 meaſure.

And ſo, without farther Apology, I addreſſe my ſelfe to my Text; for the clearer explanation whereof, it may not be amiſſe to reflect a little upon the precedent Context, and the Circumſtances thereof.

Context.The Apoſtle from the fourteenth verſe to the laſt, in p. 2this Chapter, ſheweth us (as the Diamonds ſet in the Rings of theſe three Epiſtles) ſundry eminent and eximious Priviledges belonging to the regenerate ſons and daughters of God: ſuch are,

1. Aſſurance of audience in Prayers, provided they order their devotions according to his will, ver. 14.

2. Immunity from Apoſtacy.

3. Knowledge of Regeneration.

4. Certaine and infallible perſwaſion of the truth of myſteries of Faith, Knowledge of the True God, and Union with him in Chriſt, v. 20.

And verſe the ſixteenth he amplifies that Bleſſing of being heard in prayers by extent of it; that priviledg appertaining to them. Not only as it may ſerve for ſupply of their owne perſonall wants, but alſo as it may benefit and advantage others; we ſay indeed in our Creed, I believe in God, to denote, that it muſt be our owne particular faith that muſt ſave us; but in our Lords Prayer, Our father, which art in Heaven, to imply that our Prayers may further the good of others beſides our ſelves; wherefore S. John withall inſinuates an Exhortation, that as they had received this favour of God to be heard in their requeſts both for themſelves and others, ſo they would improve, and uſe the ſame, not alone for themſelves, but likewiſe to the help and behoofe of others. Wherein are theſe obſervables.

1. The duty exhorted unto, Prayer.

2. The Object of this Duty, with a limitation, A Brother not ſinning unto death.

3. Reaſon, from the profitable effect, He ſhall give him life.

In the latter end of the ſixteenth verſe he ſubjoynes the reaſon of that limitation; as if he had ſaid, marvell not, that I interpoſe that reſtraint, A Brother ſinning not unto death; for there is a ſin unto death, for which no man may pray: And then is added a prolepſis, ver. 17. Is not all unrighteouſneſſe ſin? all ſin deadly? to which he p. 3anſwers, 1. By Conceſſion, yes, All unrighteouſneſſe is ſin. 2. By an foreign, or correction, but there is a ſin not unto death.

This the Context, and order of the words. My preſent diſcourſe, wherewith I ſhall now entertaine your patience, ſhall be confined to the Reaſon of the Apoſtles Limitation, forementioned, namely, the ſin which is here ſaid by the Apoſtle to be unto death. A difficult queſtion, and ſo difficult, Ʋt fortè nulla major, as S.(c)(c)S. Auguſt. Ser. 11. de verb. Dom. Auſtin proteſteth, That ſcarſly is there any one found more in all holy writ; this being a ſin which is rarely, if at all to be deprehended, or diſcovered by man in this life.

I ſhall proceed herein after this order.

1. Endeavour to open the nature of it, what it is, or wherein it conſiſteth.

2. To unfold the reaſon of the ſtile, or titles that are given it in the Scriptures.

3. The dangerous iſſue, and effect of the ſame.

I begin with the conſideration of the Nature of it; and ſhall proceed therein, as Rhetoricians ſpeake, foreign, firſt, removing the erroneous opinions both ancient, and modern hereabout; and then, ſet downe the poſitive Truth.

Saint(d)(d)S. Ambroſ. l. 1. c. 9. De Paenit. Ambroſe acquaints us of the Novatian Heretiques of old, who by ſins unto Death, that is, ſuch ſins as are mortall in the event, underſtood all ſins that are committed againſt Knowledge and Conſcience, voluntarily after Baptiſme; and to men ſo ſinning they intercluded the hope, and denyed the benefit of**foreign, Epiphan. l. 2. c. 59. pardon: But all this not more uncomfortably, than unſoundly: for, beſides what we find in S.(e)(e)Cyprian. De lapſis. Cyprian, and other ancient Fathers of the Church, touching the reſtoring of relapſed Chriſtians, who having fallen through fear, under the rage and violence of the Primitive Perſecutions, were, notwithſtanding, upon their Exomologeſis, and teſtimony given of their Repentance, and deſire of reſtitution, admitted againe into the communion p. 4of the Church: We know that Moſes prayed for the Jewes ſinning voluntarily, Exod. 32.11. ſo alſo Samuel, 1 Sam. 12.23. and S. Stephen, Acts 7.59, 60. and their prayers were heard: We read likewiſe of ſome in Pergamus, even in this Apoſtle S. John's owne time, who (after Calling) held the hatefull Doctrine of the Nicolaitans, who yet were again invited unto Repentance, Rev. 2.16. and by that means came within the number of ſuch as might be prayed for.

Among the Moderns, are the Romiſh Impoſters, for the Rhemiſts on this place, give this ſenſe; If any ſin unto death, that is, commit any mortall ſin, and impenitently perſiſts therein, unto death, for ſuch an one pray not, namely, ſay they, after death; and out of this place would they, by(f)(f)foreign 2 Pet. 3.16.2 Pet 3:16 torturing the Text, infer their doctrine of prayer for the dead: and their reaſon is, becauſe no one may be dehorted from praying for any ſinner, while he is living, in as much as there is hope of pardon, and repentance for every ſinner living: But firſt, the very ground is falſe, for the Scripture ſaith expreſly, There is a ſin committed even in this life, that is not capable of pardon, neither in this life, no nor in the life to come, Mat. 12.31. Yea, it's impoſſible to ſome, even living, to be renewed unto repentance, the means of pardon**Commodiſſime accipitur hic locus de peccato in ſpiritumſanctum. Jo. Gerard. loc. com. tom. 2. c. 24. ſ. 108. Heb. 6.6. Yea, we read in the(g)(g)Theodoret. Hiſt l. 4. c. 17.19. Hiſtory of the Church, that the primitive Chriſtians obſerving the obſtinate impenitency of that Monſter Julian the Apoſtate, made ſet prayers, not for him, but againſt his malice, and againſt him for his deſperate malice ſake; they having, happily, therein a ſpirit of extraordinary(h)(h)1 Cor. 12.10,1 Cor 12:10 diſcerning then, as David before had a ſpirit of Prophecy, when he made imprecations upon, and prayers againſt his adverſaries, Pſ. 109.2. As touching prayer for the dead, as, among all the variety of Sacrifices appointed for the Jewes of old, there was none at all for the dead; ſo neither hath it any precept, promiſe, or example, in all the allowed Canon of ſacred Scripture now extant. And thirdly, p. 5that this place is to be underſtood of ſuch as live, it's apparent from this very Text, becauſe no man can [**foreign ſee] his brother ſinning after death; beſides this, even by the School-mens owne confeſſion, ſoules departed are extra ſtatum merendi, & demerendi, out of a condition of meriting or demeriting by action; and if ſoules in their imaginary Purgatory, make an end of ſinning, in vaine ſhall we pray for pardon.

Leaving then theſe erroneous conceipts about this ſin, come we, next, to examine the Nature of it, according to the Orthodox judgements of Reformed Divines, well travelled in this queſtion, and regulating their reſolves herein according to the word of God.

Now, we ſhall the better diſcover this, if we particularly view the ſeveral parts and branches thereof; for it is a compound ſin, conſiſting of many ingredients.

I ſhall draw up all under theſe heads, ſearching,

1. What it ſuppoſeth.

2. What it implyeth.

3. What it drawes with it.

Or, in other Termes, to the ſame effect.

1. The Antecedent.

2. The Concomitants.

3. The Conſequents of this ſin.

Firſt of all, the neceſſary Antecedents, or ſuppoſals of this ſin, and theſe are,

1. Knowledge of the Goſpel, and of the truth therein revealed concerning Jeſus Chriſt, and all the rich and(i)(i)2 Pet. 1.4.2 Pet 1:4 precious Promiſes of life and ſalvation, in and by him: wherefore, they are ſaid to be once enlightned, Heb. 6.4.(k)(k)Vide Haec verba exponentem optimè. Jo. Gerar. Tract. de Paenitent. c. 4. ſ. 16. tom 3. loc. Com. foreign, to have a great meaſure of Illumination in the myſteries of the Goſpel; and againe, Heb. 10.26. to have received the knowledge of the truth, and to have known the way of righteouſnes, 2 Pet. 2.21. & 1 Tim. 4.1. to have dogmaticall faith, or doctrine of trtuh, men ignorant of the Goſpel may p. 6ſin mortally, and unto death, yet, during that ſtate of ſimple ignorance, for want of the right means of illumination, are not capable of this ſin, therefore alſo Paul, though he was a Blaſphemer, an Oppreſſor, exceedingly(l)(l)Act 26.11.Acts 26:11 mad in perſecuting the way, and profeſſors of Chriſt, yet was received to mercy, for what he did, he did(m)(m)1 Tim. 1.13.1 Tim 1:13 ignorantly, in the time of his unbelief: and therefore Divines truly judge, that howſoever Turks, Infidels, Pagans, periſh (without repentance) everlaſtingly, through ignorance of the truth, yet ſin they not againſt the holy Ghoſt, not this particular ſin here ſaid to be unto death.

2. Beſides this knowledge, which happily may be occaſioned by ſome general declaration of the truth of the Goſpel; there muſt be not a confuſed apprehenſion alone, but alſo a clear and diſtinct underſtanding, and a full conviction of the judgement, ſo that they cannot but ſee, and know, that 'tis the truth which they ſet themſelves againſt; therefore the terms, Heb. 10.26. and 2 Pet. 2.21. are remarkable, it is not foreign, but foreign, not a bare notice, and literal underſtanding of the truth, but foreign, an acknowledgement of the ſame; as they ſpake, Acts 4.16. What ſhall we doe to theſe men, for that indeed a notable miracle hath been done by them, is manifeſt to all them that dwell in Hieruſalem, and we cannot deny it. To this purpoſe is that ſaying of our Saviour, John 15.22. If I had not come, and ſpoken unto them, they had not had ſin, that is, not ſimply none, but none in compariſon; but now they have no cloak, foreign, no colour, or(n)(n)In ſpiritū ſanctum peccant, qui divinae veritati, cujus fulgore ſic perſtringuntur, ut ignorantiam cauſari nequeant, tamen deſtinatâ malitia reſiſtunt, in hoc tantùm ut reſiſtant. Calvin Inſt. l. 3. c. 3. ſ. 22. pretence of plea, by way of excuſe.

3. To theſe ſome add a third degree, as a preparative alſo to this ſin, and that is ſome kind of formall profeſſion of what they have entertained into their judgements; ſo Simon Magus joyned himſelfe to the Diſciples, Acts 8.13. ſubmitted to Baptiſme, as one (it ſeems) deſirous by that Character, and cognizance p. 7to be known, and taken for a Chriſtian: ſome partiary obedience, and reformation they yield to the truth, intermiting the practice of their old ſins, and out of ſome(o)(o)Heb. 6.5.Heb 6:5 taſt of the good word of God, being affected with the comforts it conteins, they take ſome fleſhly(p)(p)Mat. 13.20.Matt 13:20 joy therein, in hope to partake the bleſſed ſtate of Gods Children in the life to come; in which caſe S. Peter ſaith, that they are waſhed after a ſort, from their old ſins, and have eſcaped the pollutions of the world; 2 Pet. 2.18.20. But to this third ſtep they aſcend not all, who fall into this ſin; The(q)(q)Mal. 12.24 Phariſees, that gave firſt occaſion to our Saviour to ſpeak of it, we read not either to have reformed their errors of life, or judgement, or ſo much as to have entertained the Goſpel, and truth taught by our Saviour, into profeſſion, yet have this ſin charged upon them: and therefore me thinks its no abſurdity to ſay, there are degrees even in this ſin unto death; but knowledge, and conviction ſufficiently diſpoſeth unto this ſin. And thus far of the Antecedents.

Secondly, Follow next the Concomitants, or thoſe things which doe accompany this ſin, or which it doth imply.

Now herein are conſiderable, partly the Facts, and partly alſo the Motives of the committers of this ſame.

The Facts, ſome are common to all; ſome, peculiar to thoſe that have higheſt diſpoſitions towards ſaving grace: In relation to the former ſort, there is,

1. Abnegation and denyall of the truth of the Goſpel received, againſt diſtinct**Rom. 1.32.Rom 1:32 knowledge and‖‖John 8.9.John 8:9 conviction of enlightned conſcience; and this denyall uſually joyned with blaſphemy, and reproachfull, contumelious rayling againſt Oods truth, as thoſe Phariſees, Mat. 12.24. though they could not but ſee Gods power in the miracles wrought by our Saviour, yet blaſphemouſly impute thoſe mighty works of the Spirit of God, to the Prince of devils, even to Beelzebub, that is, p. 8to the Lord of Flyes, as the Hebrew word imports.

2. Oppoſing and oppugning by all means the propagation of the truth; its noted of Phariſees, that they had made an Ordinance, that whoſoever confeſſed, or joyned himſelfe to Chriſt, he ſhould be caſt out of their Synagogue, as was the blind man miraculouſly reſtored to ſight (though borne blind) by Chriſt, Joh. 9.34. ond as it's noted of Julian, that infamous Revolt, not onelyonly by feare and fraud, but even by rewards and preferments, he laboured to draw Chriſtians to blaſpheme, and to abjure the Galilean (as that miſcreant(r)(r)Chriſtum ſubirdè Galilaeum [per ignominiam] vocitavit, & ſeprē centra eundem libros blaſphemos evomuit. Ignatius. Venetus, in vitâ ejus. ſcoffingly called Chriſt) and to joyne with him in the worſhip of Idols.

3. To theſe may be added violent perſecution of the Profeſſors of the Chriſtian Truth, for Truths ſake, to the utmoſt of power, Joh. 8.40. They [ſought] to kill Chriſt himſelfe who told them the truth, which he had heard of God; and John 5.16. it's ſaid, that the Jewes perſecuted Jeſus; yea, and after his crucifixion, made uſe of all manner of inſtruments, whom they thought likely to be brought over to their party, ſome devout, and honourable women (abuſing the weakneſſe of the ſexe to ſtrengthen their owne violence) and the chief men of a City, to raiſe perſecution againſt Paul and Barnabas, for preaching Chriſt Jeſus unto the people at Antioch. 13.50.

Now, in thoſe that are brought nearer unto Chriſt, there goeth with this ſin, a willfull deſertion of the truth, and Apoſtacy from it; 2 Pet. 2.21. They turne back from the holy Commandement delivered unto them. But, this point being very tender, it muſt accordingly be handled with caution and warineſſe; and therefore you muſt here remember that ancient diſtinction, betwixt lapſus, and prolapſio, particular falls, and falling away: A ſpirituall man may be overtaken in a fault, Gal. 6.1. foreign, by a ſlip with his foot (foreign) yea, very grievcus falls. We read of Gods p. 9owne dear ſervants, who yet have recovered their ſtanding in the Church of God; even a juſt man may fall ſeven times a day, that is, often in the(f)(f)John 9.4. foreign, St. Chryſoſt.John 9:4 day of his life-time (whether ye underſtand that fall of ſin, as ſome, or by ſin into affliction, as others expound it) yet he ſtill keeps the name of a juſt man, for that he riſeth againe, Pro. 24.16. Though he fall, ſaith the ſweet ſinger of Iſrael, he ſhall not utterly be caſt downe, for the Lord upholdeth him with his hand, Pſal. 37.24. Corruption even in the moſt mortified Saints, ſticks like to the ſpriggs of Ivy in an old wall, which though it be often lopped, yet it will be ſprouting againe forth, and hardly at all removed, or univerſally eradicated till the old wall it ſelfe be pulled down; ſin that(t)(t)Rom. 7.24.Rom 7:24 body of death will not, as a Jebuſite in Canaan, quite out of our coaſts, till the death of the body, and by the occaſion of ſins inhabitation, variety of temptations, from the world, from the fleſh, and from the devil, like the ſons of Zerviah to David, prove(w)(w)2 Sam. 3.39.2 Sam 3:39 too hard for the beſt men, ofttimes, in many particulars: That of Peter is almoſt peerleſſe, ſo againſt his knowledge and conſcience, execrably denying the knowledge of Chriſt, Mat. 26. And the like read we of ſundry in the Primitive Church drawn, through fear, to deny the truth, and to worſhip Idols; concerning many of whom, the Fathers of the Church, Ambroſe and Auſtin concluded, that they were not to be denyed penance, or pardon, their very [(x)(x)Neh. 1.11.Neh 1:11 deſire] to be reſtored to the Church, teſtifying, that there falls were of infirmity, not of malice; wherefore, partiall declinations, whether in judgement, as thoſe effaſcinated Galatians declined, Gal. 3.1. Or in zeal, and affection, as the Angel of the Church in Epheſus, Re. 2.4. or in practice, wherein all of u… com ſhort ſomtimes, either in the matter, or in the manner, or in the meaſure of performance; yea often inordinate acts, like ſprigs, or ſuckers under the choyceſt graff, break forth; theſe partiall declinations, I ſay, muſt be diſtinguiſhed from this Apoſtacy, p. 10which we call whole, it being as(y)(y)Jun. in Paral. Junius hath deſcribed it, Totius, ex toto, in totum defectio, a defection of the whole man, inward and outward, in judgment, conſcience, will, memory, affections, from all Goſpeltruth, and gracious goodneſſe, to all impiety, joyned with an obſtinate full reſolution never to embrace the ſame, or any part thereof againe.

Theſe are their Facts.

The Motive thereto, which ſpecially gives the form, ſpecifically framing it as it were to its proper nature, is Malice, obſtinate ſpight, deſtinate hatred, wherein they are carried againſt the Goſpel, & all thoſe that embrace and profeſs it, treading under foot (even as(z)(z)Mat. 7.6.Matt 7:6 ſwine doe Margarites, and precious pearls) the Son of God, counting the blood of the Covenant, wherewith they were ſanctified, an unholy thing, doing deſpite unto the ſpirit of grace, Heb. 10.29. that madeaaS. Auguſt. de Temp. Ser. … 59. Vide P. Lombard. 2. ſ. Diſt. 43. lit. A. B. C. D. Auſtin deſcribe it thus, Cum poſt agnitionem Dei per gratiam Domini noſtri Jeſu Chriſti, quiſquam oppugnat fraternitatem, & adverſus ipſam gratiam, quâ reconciliatus eſt Deo, invidentiae facibus agitatur: When grace, for pure grace ſake, is maliciouſly reſiſted, ſo that the grace of the ſpirit is the very ground of this whole pertinacious ſpight againſt the Spirit, thebb1 Pet. 5.10.1 Pet 5:10 God of all ſanctifying and ſaving grace. And this is the reaſon S. Peter thus ſinned not, becauſe not ſpight, but feare prevailed with him; That hath alſo made it queſtionable, whetherccVide Pererij Diſputat. ad 10. c. 13. Judas ſinned againſt the Holy Ghoſt, in betraying his Maſter, becauſe his fact ſeems not to have iſſued ſo much out of malice againſt our Saviours perſon or doctrine, but from his covetouſneſſe, and love ofddJoh. 12.6.John 12:6 the money-bag, which the Apoſtle calleth theee1 Tim. 6.10.1 Tim 6:10 root of all evill. That made it diſputable alſo, whether Demas his forſaking the Apoſtle, be cenſurable of this ſin, for that not hatred of Pauls perſon, but love of theff2 Tim. 4.10.2 Tim 4:10 preſent world withdrew him: Yea, as we ſay not everygg1 Ioh. 3.14.1 John 3:14 love of Gods children is a token of our tranſlating from death to life, unleſſe p. 11they be loved, eo Nomine, becauſe they are gracious; ſo not every hatred, or perſecution, no not malicious of Gods children is to be ſo cenſured, except grace be that that mens malice is carried againſt, as it was in wicked Cain, againſt his righteous brother Abel, 1 John 3.12. It is a generall backſliding from the whole truth of the Goſpel acknowledged, and a malicious oppugning of the ſame, and that by all imaginable wicked meanes whatſoever.

And thus far alſo of the Concomitants of this ſin unto death.

Thirdly, and laſtly come to be obſerved the Conſequents, or dangerous effects of the ſame ſin.

And theſe are,

1. Obſtinate, and finall impenitency; obſtinacy is, Induratae mentis in malitiâ pertinacia, ashhPet. Lomb. nbi ſupra. Peter Lombard deſcribes it, a ſtubborn froward perſiſting of an hardned heart, in willfull malice, by which a man becomes, and is made impenitent, Heb. 6.4.6. It's impoſſible, not difficult onelyonly, as ſome mince the matter) ſaith the Apoſtle, that ſuch enlightned Apoſtates ſhould be renewed againe unto repentance; and this too, not through defect in Gods mercy, which is as himſelfe it,**Pſa. 145.9.Ps 145:9 boundleſſe, infinite, incomprehenſible, but through the juſt judgment of God upon contempt of ſuch grace offered to them, giving them up unto aiiRom. 1.28.Rom 1:28 reprobate mind, and untokkRom. 2.5. Exod. 7.13. Rom. 9.Rom 2:5Exod 7:13Rom 9 hardneſſe of heart, and to ſuch a ſtate as they cannot repent, Rom. 2.5. ſometimes, perhaps, ſome of them com to a foreign, to ſom after thought-taking, when they ſtruggle with the wrath of God on their guilty black conſcience, and wiſh as Judas, that their ſins had never been committed, only through horror under the apprehenſion of the everlaſting vengeance of God that awaites them; but never to a foreign, or a change of their minds; ſo that impenitency finall is one Conſequent of this dreadfull and deadly tranſgreſſion.

p. 122. Peerleſſe vitioſity in heart and manners; ſuch men thus totally fallen, and finally rendred impenitent, become in all vitiouſneſſe far**Mat. 12.44, 45.Matt 12:44Matt 12:45 more vile then ever they were before their calling, 2 Pet. 2.20. their latter end is worſe with them, than their beginning: and it hath been found moſt true in all experience, that none ever have proved more ſwiniſh to wallow in the mire of allll2 Cor. 7.1.2 Cor 7:1 pollutions of fleſh and ſpirit, then have vile Apoſtates; nor ever any more inſatiable Horſleaches, to ſuck out the blood of the ſaints of God, than ſuch who have metamorphized their firſt Chriſtian profeſſion, into an after degenerous and Antichriſtian perſecution.**Vid. Nicholan. de Clemangis. Rome, ſince it became Antichriſtian hath proved more vile, then when it was at firſt Paganiſh.

3. Irremiſſibility, and finall impardonableneſſe: Wherefore I ſay unto you, ſaith our Saviour,(mmConf. Mar. 3.29. & Luc. 12.10.Mark 3:29Luke 12:10) Mat. 12.31, 32. all manner of Sin and Blaſphemy ſhall be forgiven unto men: But the Blaſphemy againſt the Holy Ghoſt ſhall not be forgiven unto men. And whoſoever ſpeaketh a word againſt the Son of man, it ſhall be forgiven him: But whoſoever ſpeaketh againſt the Holy Ghoſt, it ſhall not be forgiven him, neither in this World, nor in the World to come. Now that all ſin, and all manner of other ſins (but this one) have been forgiven unto men, namely unto men capable of forgivenes, ſuch are onelyonly the elect of God, and the believing penitents (for its a knowne Maxime in Orthodox Divinity, Nulla peccata remittuntur reprobis, No ſins are pardoned to the reprobate, and the obſtinately impenitent) This, I ſaid, I ſhall manifeſt unto you; for as in the brighteſt ſerenity of the Moon, ſo the Church (which Solomon reſembleth unto the Moon, Cant. 6.10.) hath when it is at the cleareſt, in its militant condition here below, ſome blots, and ſpots that doe blemiſh often the pulchritude and beauty of it: inſomuch that we read of ſome great Saints ſinning, particularly, even groſſe and enormous ſins, ſonnGen. 9.22.Gen 9:22 Noah fell by drunkenneſſe,ooGen. 19.33.35.Gen 19:33Gen 19:35 Lot by inceſt with his owne daughters, p. 13pp2 Sam. 11.4.2 Sam 11:4David by adultery,qq1 Kings 11.5.1 Kgs 11:5 Solomon by idolatry,rrMat. 26.74.Matt 26:74 Peter by perjury, even all theſſMar. 4.40.Mark 4:40 Apoſtles by partiall infidelity, yet theſe found place for repentance, and upon that, remiſſion and pardon; yee ſhall read in thettMat. 1.Matt 1 Genealogy of our Saviour Jeſus Chriſt, a catalogue of perſonsuuGen. 30.39.Gen 30:39 ſpeckled like Jacobs ſheep (watered in the gutters of Laban) into variety of ſins, ſome Jewes, ſome Gentiles, all, or moſt of them tainted; for this end, among others, recorded, that miſerable ſinners might know that Chriſt came into the world as the univerſal Phyſitian, both able and willing towwPſa. 41.4.Ps 41:4 heal every diſeaſed ſoul, yea ſuch a Phyſitian as comes home often unſent for, goingxxActs 10.38.Acts 10:38 about doing good, and curing allyyLuke 4.40.Luke 4:40 kind andzzMat. 4.23.Matt 4:23 manner of diſeaſes; he is thataaLuk. 10.33.Luke 10:33 pittying Samaritan, who cannot paſſe by abbPro. 18.14.Prov 18:14 wounded ſpirit without pouring in the oyle of his mercy, had ſuch but firſt accHoſ. 5.13.Hos 5:13 ſight, anddd1 Kin. 8.33.1 Kgs 8:33 ſenſe of their own wounds; yea, he was ſuch a Phyſitian, who for to ſave the lives, and to redeem the ſouls of penitent patients from death, moſt chearfullyeeJo. 10.17, 18.John 10:17John 10:18 laid down his owne life,ffLuk. 23.34.Luke 23:34 praying for them thatggMatth. 27, 29, 30, 31.Matt 27:29Matt 27:30Matt 27:31 mocked,hhMat. 27.39. 1 Pet. 2.13.Matt 27:391 Pet 2:13 reviled,iiMat. 27.35. Phil. 2.8.Matt 27:35Phil 2:8 crucified,kkActs 2.23. & 3.15. & 7.52.Acts 2:23Acts 3:15Acts 7:52 murdered him; yea here in this Scripture (but now named to you) that the blaſphemy of the Son of man, that is, of Chriſt himſelf, who veiling for a time the glorious ſplendor of his Divinity, by the fleſh of his obſure Humanity, was ſuppoſed by the ignorant Jewes, to be but allPhil. 2.7, 8.Phil 2:7Phil 2:8 mean man, though he were, at the ſame time, themmPſa. 24.7, 8.Ps 24:7Ps 24:8 King of glory, and ſo they filled their mouths with reproaches of him, charging him with whole volleyes of the higheſt blaſphemies, ſtiling himnnMat. 27.63.Matt 27:63 deceiver,ooMat. 11.19.Matt 11:19 glutton, contemptuouſly,ppJo. 8.48.John 8:48 Samaritan, qqMat. 12.24. Joh. 9.29.Matt 12:24John 9:29this fellow, arrMat. 11.19.Matt 11:19 friend of Publicans and ſinners, one who had aſſJo. 8.52.John 8:52 devil, and what miracles he did, he wrought them by thettMat. 12.24.Matt 12:24 Prince of devils; O horrid! lo yet and ſee, even this blaſphemy, ſo high, ſo notorious, ſo diſhonourable, is pardonable to the repenting blaſphemers; but the blaſphemy of the Holy Ghoſt, foreign [mipeſcha rab] that great offence, with an foreign, ſo called by King David, who prayed earneſtly p. 14to be preſerved from it, Pſ 19.13. This blaſphemy (God in his juſtice denying the grace of repentance to it) this is utterly irremiſſible, everlaſtingly unpardonable, even unto all eternity; wherefore, it is added, Neither in this world, nor in the world to com, not, in this world, becauſe, ſay ſom, blaſphemy coming (at leaſt during the Jewiſh adminiſtration) under the cognizance, & power of the Magiſtrate, it was no way, by no means capable of any reprieve at all, but the ſoulnnLev. 24.16. Vid. Simon majolum, lib. De perfidiâ Indaeor. p 73. & 241, 242, &c. Blaſphemia, & ſpiritus Blaſphemiae differunt: ſpisitus blaſphemiae ſuſpirat ad odium Dei^s ſicùt ſpiritus ſanctus ad dei amorem; Blaſphemia remittetur, ſpiritus a Blaſphemiae non. Joh. Altenſtaig in ſer. Theolog. in voc. Blaſphemia, p. 102, 103. v.d. Dieterie: Dn: 19. poſt Trin. p. 747, 748. in 4^o.Lev 24:16 ſo ſinning muſt be cut off without mercy, from Gods people, and be ſtoned to death; or more generally thus, not in this world by any promiſe, or aſſurance of it at all from heaven, or the word of God, the patent of penitents (but not of ſuch final impenitents) for pardon: nor in the world to come, underſtand it thus, not as ſuppoſing, by that expreſſion, any hopes remaining (after death) to any other kind of ſinners, whoſe life expired, as it was lead in a courſe of preſumptuous impenitency (as the great Patrons of purgatory would perſwade their ignorant & beſotted proſelites) but this is only a diſtribution, or diviſive ſpeech, intended not to ſignifie things divers, but to aggravate and to exagerate the ſame thing; and uſed it is, it may be, purpoſely to lay a ſtumbling-block in the way of the obſtinate, to reſtrain and to withhold them from ſinning ſo deſperately, and with an high hand againſt the Lord, ſo as therby they wilfully cut themſelves off from all preſent, future, or ſucceeding hopes of mercy to their graceles ſouls: In a word, the ſin againſt the father is remitted by the redemption of the ſon; the ſin againſt the Son is pardoned through the application of his merit, by the Holy Ghoſt, but the ſin againſt the Spirit hath no remiſſion, becauſe there is no way of expiation, there being by God in judgment intercluded the way to the mean of mercy, which is repentance; ſuch men therfore (ſo ſining) ſhall the ſpirit himſelfwwJo. 16.8.John 16:8 convince of judgment unto confuſion; for ſaith the great Apoſtle, If we ſin wilfully after that we have received the knowledge of the p. 15truth, there remaineth no more ſacrifice for ſin, but a certain ſearful looking for of judgment, and fiery indignation, which ſhal devour the adverſaries, Heb. 10.26, 27. And for this cauſe is it, that this ſin is here ſtiled by S. John, foreign, a ſin unto death, and that, not only becauſe in its own nature it deſerves the common death, conſiſting in the ſeparation of the ſoul from the body, for this is the wages of every ſin, Rm 6.23. but becauſe it being the will of God to ſhut up under final impenitency the men ſo ſining, it merits, and ſo ſhall infallibly incur not that only which is called thexxIoſb. 23.14. common way of all the earth in the temporal death, but alſo the ſentence and ſenſe of theyyRev. 2.11.Rev 2:11 ſecond death; which ſecond or eternal death conſiſteth in thezzMat. 25.41, 46. 2 Theſſ. 2.9.Matt 25:41Matt 25:462 Thess 2:9 everlaſting ſeperation of both ſoul and body, from Gods gracious and glorious preſence (which is the puniſhment alſo) & withall (which is the puniſhment of ſenſe) the plunging of both into inexpreſſible torments with the devil, his accurſed Angels, and all other damned blaſpheming ſpirits, even for ever and ever.

This is the ſin, for the nature of it very hainous, and for the danger of it (as ye have it thus declared to you) moſt diſmal and full of horror.

A word or two further of the ſtile or titles given hereunto in holy writ, which was the ſecond general Head of my diviſion propoſed; of which ſuccinctly, that (withall conſidering the great affairs enſuing) I may haſten to my Application, in which indeed conſiſteth all the marrow, and**Pſa. 36.8.Ps 36:8 ſatnes, even the very life and vigor of every ſolid Sermon, and divine diſcourſe.

The ſtile or title given to it by our Saviour, is, as ye heard but now, Mat. 12.31. The Blaſphemy of the holy Ghoſt, that is, the endeavouring to diſhonour the holy Ghoſt, it is a Greek word, foreign, as it were hurting (if I may dare ſo to expreſſe it) the fame, and blurring the glory of the holy Spirit? But why of the holy Ghoſt? and not of the Father, or of the Son? p. 16is not the whole Trinity one Spirit, Joh. 4.24. each perſon is God, equal in majeſty & glory, and God is a Spirit?

Queſt.There is an inquiry made, Whether, indeed, a man may not ſo ſin againſt one perſon of the Trinity, that in that Fact, he ſins not againſt the whole Trinity? To which the reſolution is, That virtually, and in the iſſue, the ſin reacheth to the whole three perſons; however, intentionally, one alone be ſtricken at.aaAlex. Hal. f. 704. in fronte

Anſw.Alexander* Halenſis (the Patriarch of the School Divines)bbDurand. l. 2. diſt. 13. qu. 1. in ſenti. Durandus, and other of that rank, conceive, that there are divine properties, in reſpect of their exerciſe, appropriated to the ſeveral perſons, as power to the Father, wiſedome to the Son, and goodneſſe to the holy Ghoſt; ſo that a ſin of weaknes or infirmity, is committed againſt the Father, that is, againſt the power of God; a ſin of ignorance is committed againſt the Son, that is, againſt the wiſedome of God; a ſin of wickedneſſe, malice, or hatred, is committed againſt the holy Spirit, that is, againſt the goodneſſe of God. But waving theſe curioſities, ſpun upon the wheel of mens quaint apprehenſions, however in themſelves (thus applyed) not wholy impertinent, this blaſphemy is ſo called, not becauſe it's intended ſo much againſt theccS. Auguſt. l. 1. c. 11. De. Trin. perſon of the holy Ghoſt, the third perſon in the bleſſed Trinity, as againſt the properddƲrſin. q. 7. Catech. operation and efficacious work of the holy Ghoſt. D^r eeGerard: quâ ſupra. ſ. 109.Gerard (a moſt learned Lutheran Divine) thus gives his expoſition of this ſtile; It's ſo ſtiled, ſayes he, partly in regard of the miniſtration of the ſpirit, which is the glorious Goſpel, he applying and ſweetly diffuſing into the hearts of all contrite and diſconſolate Chriſtians, the comforts and promiſes of grace therein contained, through the blood of Jeſus Chriſt, 2 Cor. 3.8. in reſpect whereof he is likewiſe ſtiled, The Comforter, John 15.26. And partly alſo in regard of his office, which is illumination, and enlightning of the minds of his elect, Eph. 1.18. in reſpect whereof he is in his operation compared to fire, Mat. 3.11. as well for light, as for heat, and therefore the ſhunning of that light is called, the Quenching of the Spirit, p. 171 Theſſ. 5.19. And laſtly, in regard of his gracious teſtimony, and witneſſe, teſtifying and witneſſing to the ſpirit of believers, That they are the ſons of God, Rom. 8.16. To which alſo may be added his directive manuduction, leading the elect into all neceſſary fundamental truth, Joh. 16.13. And ſo much, in ſum, for the reaſon of this ſtile given hereto in holy writ.

We may not, in the next place, omit to take notice of the Epithite that is given to it in another Scripture, at which I gave a glance but now; it is in Pſa. 19.13. where it is called by the Prophet, The [Great] Offence, ſo indeed by an foreign, even without peer, Non eſt majus delictam, amongſt all ſins that Caſt-away's fall into, as there are many foul and erroneous, none ſo great as this: Truth is, whatever a man can think of to aggravate a ſin to the height of haynous, in this all concur: Their Facts implyffHeb. 10.29.Heb 10:29 Contempt of the Son of God, prophanation of the blood of the Covenant, contumely to the holy Ghoſt; beſides all this, Fouleſt ingratitude to that God who offered ſo great grace to their ſouls, declared by their blaſpheming the truth, oppugning the ſpeaking of it, ſo glorious to God, ſo healthful to men; Circumſtances yet make it fouler, the Motive eſpecially, for That it iſſues out of malice, and deſtinate ſpight againſt the majeſty of God. No marvaile then was it, that our Saviour taught it to be unpardonable, that is, not as ſome interpret, hardly pardonable, but utterly uncapable of pardon, through a juſt Ordinance of God, ſhutting up the fountaine of his mercy againſt the ſouls of ſuch impious and godleſſe miſcreants: and hither, to this purpoſe, may well be applyed that paſſage in Solomons Proverbs, Pro. 28.18. where he ſaith, that whoſo walketh uprightly, ſhall be ſaved, but he that is perverſe in his wayes, ſhall fall at once; the emphaſis lyeth in that clauſe [at once] Semel dicitur cadere qui irreparabiliter cadit, asggAlex. Hal. part. 4. qu. 12. mem. 5. art. 1. Halenſis expounds it, he is ſaid to fall at once, who fals beyond hope of recovery, irreparably, and ſo that texs p. 18is meant, not of a common ſlipping aſide, but of a final back ſliding (Perverſis graditur viis, id eſt, perfectè verſis) which happeneth in final impenitency: and this paſſage of Solomon ſeems to me to be equivalent to what our Saviour pronounced on thoſe blaſphemous Phariſees, Joh. 9.41. when he declared that their ſin [remained] that whereas a ſin of ignorance (though in it ſelfe enormous) might be capable of pardon, which is evident from many Scriptures and examples, as Num. 15.27, 28. Pſal. 19.12. Heb. 9.7. 1 Tim. 1.13. Acts 17.30. Yet, their preſumptuous blaſpheming againſt profeſſed knowledge, clear ſight, and evidence of truth, this their ſin was not a ſlight or a tranſient act, and ſo to be paſſed over as ſometimes God did Jacob, without being [ſeen] or obſerved for puniſhment, Num. 23.21. but it is a ſin [remaining] as it were written with thehhIer. 17.1.Jer 17:1 poynt of a diamond; the Actors of it being, as the Prophet ſpeaks, alwayes iiPſ. 109.15.Ps 109:15before the Lord, Legatur Beza ad 1 Io. 5.16. fusè explicantem naturam peccati iſtius: Confer: B^p. Ʋſher, in his Sum of Chriſtian Religion p. 151, 152. Edit. 1648.1 John 5:16that he might have both them and their ſin in his ſight, and remembrance, never to blot out, or to remit it.

So then, to recapitulate the ſum of all, the Sin againſt the Holy Ghoſt is no leſſe then, A willfull malicious, and obſtinate denying of the foundation, renounſing Chriſt Jeſus as the Mediator and Redeemer of the world; It is a to tall Apoſtacy from the Faith, when the whole man revolteth from the whole Chriſtian Religion, wholly, with an obſtinate reſolution never to returne to it any more; neither is it poſſible for him that is guilty thereof to mourn, and lament for his ſins; his ſtubborn and reprobate heart is not ſo tender, but being paſt all ſorrow and feeling, rather (askkM^r Jo. Down in Tract: againſt M^r Baxter. one farther adds to expreſſe the meaſure of it) rejoyceth and boaſteth in his deſperate and malicious obſtinacy.llSoli filij irae iram non ſentiunt, ſed laetantur, & exultant in rebus p…ſſimio. Ber. P…. 52.1. Iam. 4.16. Deut. 29.19.Jas 4:16Deut 29:19

This is the ſin, for nature moſt hainous, for the iſſue moſt dangerous, dreadful, formidable; in the mention whereof, me-thinks the powers of mens ſouls cannot but be ſhaken, their thoughts trouble them, and asmmDan. 5.6.Dan 5:6 Belſhazzar's at the fight of the hand-writing upon the p. 19wall (whileſt he ſat quaffing in the veſſels of the ſanctuary) the joynts of their loynes be looſed, and their knees ſmite one againſt another.

Ʋſe I.Come we now, in order, to the Uſe and Application: Beloved Chriſtians, according to the grievous nature of this ſin, ſo let all thoſe uſe the meditation of it, whom God hath called to the knowledge of Jeſus Chriſt, that by meditation of the foulneſſe of it,nnPſa 147.20. 1 Cor. 1.21.Ps 147:201 Cor 1:21 their care may be encreaſed to preſerve themſelves from it: It's a great favour God hath granted us, that unto us he hath vouch ſafed, in the means, the knowledge of himſelfe, in the face of Jeſus Chriſt, he hath not dealt ſo with many Nations more, that herewithall he hath daigned alſo toooEph. 1.18.Eph 1:18 enlighten the eyes of our underſtanding, to know theppEph. 3.3, 4. 1 Tim. 3.16.Eph 3:3Eph 3:41 Tim 3:16 myſtery of Godlineſſe, he hath not dealt ſo with many Children of the Church; many (the more is the pity) live ſtil in groſſe ignorance of neceſſarieſt Articles: To ſome of us yet more, that he hath given usqqPhil. 1.29. Eph. 2.8.Phil 1:29Eph 2:8 faith to believe it; woe is me! that there ſhould be amongſt us many of ripe underſtanding, that yet dare queſtion the truth of the Goſpel: yea, to ſome yet more, he hath grantedrrPhil. 1.9. foreign.Phil 1:9 ſenſe of the comfort, of theſſ1 Pet. 2.3. 2. Cor. 2.14.1 Pet 2:32 Cor 2:14 ſweetneſſe, and perhaps alſo of thettRom. 1.16.Rom 1:16 power thereof to reform us:uuIoſh. 23.11. Heb. 3.12. Preſervatives againſt the ſin againſt the Holy Ghoſt.Josh 23:11Heb 3:12 Take heed Brethren, that ſo great favour of God be not fruſtrate by our unthankefull Apoſtacy.

Among many Preſervatives that might happily be ſet down, to keep men from Apoſtacy, and from this great ſin, give me leave to offer to your conſiderations, theſe following.

1. Labour by all means to faſten on your hearts the **2 Theſſ. 2.11.2 Thess 2:11love of that ſaving truth wherein you have been enlightned; ſtrong deluſion is ſent upon men that received not the love of the truth; there is a diſeaſe of latter times called the Rickets, when Children rather ſwel then grow in the upper parts, and find a luxation of members, and a debility downwards; ſo it's become now likewiſe a diſeaſe in the ſpiritual part of men, they ſwel like the p. 20ancient Gnoſticks with knowledge in the brain, withxx1 Cor. 8.1. foreign [foreign] 1 Cor. 8.1.1 Cor 8:1 puffing ſpeculations ſwiming in the head, but have little affection of what they ſo apprehend in pure notion: but my brethren, when all is done, it is not the underſtanding head, but it is the underſtanding heart, that availeth to ſolid happines: The redyyRev. 12.4.Rev 12:4 Dragon in the Revelation, is obſerved to have drawn the 3^d part of thoſe who were as ſtars for light, with him unto the earth; wherefore, the moſt experienced Caſuiſts have reſolved, That Gods School is more of holy ſanctified affection, then of meer notional, or floating ſpeculation: and ſo it hath been found true in all Hiſtories of the Church, that unſanctified wits abounding with variety of learning, as Arrius, Porphyrie, and other like; Satan hath made uſe of to corrupt, and to deprave the truth of the Goſpel.

2. Carefully preſerve Conſcience from known diſobedience; it's dangerous to ſlight the ſtrokes thereof, when itzz1 Sam. 24.5.1 Sam 24:5 ſmites thee for the act, and perpetration of that, whereof thy conſcience isaaJoh. 8.9.John 8:9 convinced it is ſin; when men ſtop theirbbPſa. 58.5.Ps 58:5 ears againſt the directions of that ſecret Monitor which God (as his principal Vice-gerent in the ſoul) hath placed in every boſome, they are in great peril of a down-fal; yea, that's the means, at length to make it filent, and ſo by degrees in the iſſue, throughccEx conſuetudine peccandi Dei metus amittitur, & contemptus incutitur. S. Aug. cuſtom,ddEph. 4.19. Primò declinantes â medio capimur, capti occaecamur, occaecati obdureſſimus, obdurati deſperamus: Caſ: in Eth:Eph 4:19 ſenſles, which in ſenſibility is the moſt dangerous ſtate of the conſcience, Scio longius â ſalute abſiſtere membrum quod obſtupuit, & aegrum ſeſe non ſentientem, periculoſius laborare, as S. Bernard ſpeaks, A ſtupified member is hardly curable but by corraſives, if at all by them; & there is by far more hope of the curation of one ſick (though very far gone) who is ſenfible of his malady, then of him, who before he doth, or will ſee his diſeaſe, is ſwallowed up in a miſcarriage: That one example is memorable of Hymineus and Alexander, who having not joyned to their Science**Conſcientia mala ſine deſperatione non eſt. S. Aug. praef. ſuper. Pſal. 31.Ps 31 Conſcience, having put away the one, they loſt the ſoundnes of the other, and made ſhipwrack of their Faith, 1 Tim. 1.19.20.

p. 213. Cheriſh by all means the ſweet motions of grace, and of the ſpirit of God: 1 Theſ: 5.19. O take heed, vex him not. Iſa: 63.10. grieve him not: Eph: 4.30. rather let thine ears hear that word behind thee, ſaying: This is the way, walk ye in it, Iſa. 30.21: it may be there are many of you here preſent, who now hear this no…ſe this day, in the Miniſtry of this very word now ſpoken into your ears. Be afraid how ye neglect to beaaJoh. 16.13. Pſal. 143.10.John 16:13Ps 143:10 lead and guided by this good ſpirit of God ſpeaking to you in that verybbIſa. 59.21.Isa 59:21 word which himſelf hathcc2 Tim. 3.16.2 Tim 3:16 inſpired; its ſaid to recount the caſe of many men in this behalf, that throw off ſuch motions with diſregard, and deem them (through theddJer. 17.9.Jer 17:9 deceitfulnes of their hearts, theeeHeb. 3.13.Heb 3:13 deceitfulnes of ſin, & the cunning inſinuations of Sathan) but fits of melancholy ariſing from the naturall complexion of the body, or ſome ſudden qualnes of conſcience that do ſurpriſe them. Beloved Brethren, I beſeech you conſider that when God offers ſuch grace, he offers himſelf to you as to Children, if ye beffRom. 8.14.Rom 8:14 led by the Spirit of God, and that not only in point ofggPſal. 25.12. Mic. 6.8.Ps 25:12Mic 6:8 direction. and ofhhIſa 30.21.Isa 30:21 inſtigations (unto which ſteps is poſſible, as if I had time might be demonſtrated for an unregenerate man to aſcend) but chiefly in reſpect of prevalence, ſo that by way of eminence, and ruling predominancy, you are led by him, then are you the ſons of God in good earneſt: 4. Prudently notice,Rom: 8.14 and with all ſpiritualliiEpheſ. 5.15. foreign.Eph 5:15 circumſpection, obſerve thy declinings, and abatements of thy meaſures of grace, and how thy devotion, or zeal (which ſhould not like Ioſhuas ſun ſtandkkJoſh. 10.13.Josh 10:13 ſtill, but like Davids ſun rather rejoyce as a GyantllPſal. 19.5. 2 King. 20.10.Ps 19:52 Kgs 20:10 to run a race onwards in its courſe) how it dothmmIſa. 38.8.Isa 38:8 go back like Hezekiahs ſun, in its degrees; and never leave the ſtrick reſt uſe of the moſt conſcientious means, till thou haſt recovered thy antient meaſures: Rev: 24.5. Yea I will be bold to ſay thus much further: No Chriſtian can poſſibly have any ſolid aſſurance upon firm grounds, of any truth of ſaving grace begun p. 22in the heart, who is not carefull to cheriſh, and to encreaſe it by thoſe means which God hath ſanctified to that end, and therefore he gave ſome Apoſtles, and ſome Prophets, and ſome Evangeliſts, and ſome Paſtors, and Teachers for the work of the Miniſtery, not only to gather the Saints together, by**1 Cor. 3.5, 6, 7.1 Cor 3:51 Cor 3:61 Cor 3:7 planting of true Doctrine in the Church; but alſo to**1 Pet. 5.10.1 Pet 5:10 confirm, ſtrengthen, ſettle, ſtabliſh, yea to [perfect] the ſame Saints, under the uſe of the ſame means of their firſt calling; ſee to this purpoſe: Eph: 4.11.12, 13. to the ſame effect is it, thas we read Cant: 3.1, 1, 3, 4 Where we may eaſilie diſcover the behaviour of the Spouſe, or Church of Chriſt languiſhing under the abſence, or the withdrawing of her Miſticall Husband Jeſus Chriſt: what doth ſhe do? Why, make diligent enquiry, and ſtrict ſearch after him, leaving no wayes or means unattempted, and is reſtles till ſhe had again found him whom her ſoul loved: in thoſe wayes wherein (in all probability) ſhe had left him, in thoſe when ſhe ſought him. Yet there ſeeking ſhe found him not: By night in my bed I ſought him whom my ſoul loveth, I ſought him, but I found him not; in her Bed the plaſe of eaſe, and reſt, (ſhe means when ſhe had too**Indulgendum ſomno eſt, ut corpus reparet, non reſolvat, & vires revocet, non enervet. Chryſolog. ſer. 24. Non ſit ſepultura ſuffocati, ſed requies laſſi. Hieron. much indulged thereto) lulling her ſelf a ſleep in a ſupine regardleſnes, and ſecurity, there ſhe found him not: Chriſt hath no inward ſenſible communion with a reſty, unactive, lazy ſoul, for Chriſtians muſt not be Cretians, foreign,**Tit. 1.12.Titus 1:12 ſlow bellies: Well, what courſe doth ſhe take next, I will riſe now (ſaith ſhe) leave my drowzy temper, and being riſen, I will go about the City in the ſtreets, and in the broad wayes, I will ſeek him whom my ſoul loveth, that is, among thoſe who ſtand**Matt. 20.6.Matt 20:6 idle, & loitring in the Market places, unemployed in their own, though**1 Pet. 4.15.1 Pet 4:15 buſie bodies enough, perhaps about the doings of others, or elſ ſuch as following the guize of wavering times, meteorizing as it were, and unreſolved, or indifferent in the matters of Religion, run on in a full career the ſmooth p. 23broad wayes to what is dangerous, ſhe ſought him there, but ſhe miſſed of her aim, ſhe ſought him, but ſhe found him not: Wel, do but obſerve her in her carriage but a little farther, and then, but not till then, ſhe finds him. The watchmen that go about the City found me to whom I ſaid, Saw ye him whom my ſoul loveth? What are theſe**Ezek. 3.17. Heb. 13.19.Ezek 3:17Heb 13:19 Watch men? but thoſe ſpiritual Paſtors, or Miniſters, whoſe office is to give warning, upon due, and ſeaſonable diſcovery, of the danger of the Souls enemies, as themſelves watching over them for good, even as thoſe who muſt give account in the day of judgment, Hebr. 13.17. Well, the text adds, It was but a little that I paſſed from them, but I found Him, whom my ſoul loveth; to imply, that whileſt ſhe ſought for Chriſt, where indeed He was to be found, namely, by the footſteps of the flocks, and by the ſhepherds tents: Cant: 1.8. there, if any where, among ſuch Inſtruments of conveying him in the Miniſtrey unto her ſoul, He was to be heard of, and actually found; By the ſame Meſſengers who were firſt**Rom. 10.15.Rom 10:15 ſent by God, with a Commiſſion to preach the Goſpel of peace, & to bring glad tydings of good things; even by the ſame (if not in individuall, yet in kinde) did, and doth the Church again recover the preſence, and with it the joy, and ſweetneſs thereof to her diſtreſſed ſpirits: to the like purpoſe alſo may we hither apply that gloſs which S. Bernard gives upon the withdrawing of Thomas from the company of the other Apoſtles unto whom the Lord Chriſt manifeſted Himſelf after his reſurrection, but not unto him being then**Joh. 20.24.John 20:24 away; Falleris Thomâ ſancte, falleris, ſi ab Ap…ſtolorum collegio ſegregatus invenire Chriſtum ſperas: O Thomas, thou art deceived, if thou hopeſt to find Chriſt ſevered from the congregation of the Apoſtles, and Saints of God; Wherefore is it, that the Apoſtle ſo zealouſly exhorts the Hebrews, Hebr: 10.25. not to forſake the aſſembling of themſelves together, as the manner of ſome is: and, that man after Gods own heart, ſee how reſtleſs p. 24his ſoul is, till he could (after a forced abſence from thence) again viſit thoſe amiable tabernacles of the Lord of hoſts; mark, I beſeech you, what pathetick metaphors or ſimilitudes he borrows to illuſtrate, or expreſs his zealous anhelations, and gaſpings af…er God; the one of a woman under her foreign (with whom there is pallor in ore, & tremor in corde) her fits of longing, which if unſatisfied endanger ſwooning, yea often life it ſelf: Pſal: 84.2. My ſoul longeth, yea, even fainteth for the cou…ts of the Lord: my heart and my fleſh crieth out for the living God. The other of the Hart braying after water, and readie even to ſink down dead before the bloodie purſuers; As the hart **Pſal 42.1, 2.Ps 42:1Ps 42:2panteth after the water brooks, ſo panteth my ſoul after Thee, O God; My ſoul thirſteth for God for the living God; When ſhall I come, and appear before God? His meaning is, to declare the ſweet communion he lately had, and now moſt fervently again deſired to renew with God, under the enjoyment of his reſtored, ſoul ſaving Ordinances, diſperſed in the Sanctuary: ſo that this may well be ſet down as another preſervative againſt this dangerous downfall.

5. Take heed, how thou doeſt allow, or bear with thy ſelf in any preſumptuous ſin, yea though but in one ſingle particular: If thou willingly lye down under the power, dominion,**Rom. 6.12.Rom 6:12 reign of any one known ſin, whereof thy judgment and conſcience, upon clear evidence of Scripture is convinced that it is a ſin, thou canſt not promiſe thy ſelf an immunity, or freedom from the greateſt ſin: alas! what odds is it, in the iſſue, whether i… the ſhip ſink, or be ſplit in ſunder, it be by ſome inſenſible, ſecret leak, or by ſome violent blaſt that daſheth the ribs thereof againſt the rocks? or, if a bird be taken in the gin, whether by one claw, or by the whole body, ſo it come into the hands of the fowler, as a prey? and, indeed, the Apoſtle, 2 Tim: 2.26. uſeth the very ſame metaphor of men held captive at the will of the Devill, they are foreign, taken p. 25alive, even as a Bird is trapped in a ſnare, and at the pleaſure of the Devil to tempt, or to torment him: one mire may defile a ſow, one ſword deſtroy a man, one diſeaſe, as well as a thouſand bring him to his grave, even one ſin unrepented of, endanger the ſoul to Hell. Now, for the proof of this, conſult I beſeech you, with that clear Text, Pſal: 19.13. Keep back thy ſervant alſo from preſumptuous ſins, let them not have [dominion] over me: then ſhall I be upright, and I ſhall be innocent from the great tranſgreſſion: from this Scripture it is very clear that even David himſelf could not ſecure himſelf from this ſin, in caſe he had born with himſelf under the [reigne] of particular preſumptions: Certainly, I dare ſay he was of his mind, a man as he, enlightned a Member of the Church, living under the dominion of any ſin, was endangered to the ſin againſt the Holy Ghoſt, which here he cals the great tranſgreſſion: When Conſcience once grows incenſible of ſin, as through [**Tanta eſt corruptela malae conſuetudinis, ut ab eâ igniculi extinguantur â naturâ dati, exorianturque vitia contraria. Cic. li. 1. de Leg. cuſtome] of evill every conſcience doth; what ſin, or degree of ſin can a man ſecure himſelf from? Eph: 4.19. When a man is once paſt feeling, he gives himſelf to commit ſin with greedines, then follows oft in Gods Judgment, ſpiritual deſertion, God gives a man over to the ſwing of his own corrupt heart, and to the power of Sathan; and he muſt needs go (we ſay) whom the Devil drives: Wherefore dear Chriſtians, and Countrymen,**Heb 13.22.Heb 13:22 ſuffer the word of exhortation, and let the admonition be that of Paul, 2 Tim: 2.19. Let every one that names the name of Chriſt depart from iniquity. The pure grace of the glorious Goſpel is no**Rom. 6.1. Gal. 5.13.Rom 6:1Gal 5:13 warrant for any impure, ranting licentiouſnes: Tremble to bear with thy ſelf in any ſin againſt conſcience, nor to let ſin reign in thy mortal body, leſt thou endanger thy ſelf to … ſin, which is unto death.

Beloved, its a great mercy of God to be born in the Church, and to enjoy the priviledges (though but out ward) of it, and yet this think of: The ſtate of the children of the Church may prove worſe a great deal, p. 26than the ſtate of Jews, and Pagans, that never yet gave entertainment to the Goſpel, though they have ſins enough to damn them, yet they are out of danger of this ſin unpardonable; therefore be exhorted, and the more alſo, for that its ſtrange to ſee the ſtrongaa2 Theſ. 2.11.2 Thess 2:11 deluſion ſent upon many, that though theybbDeut. 29.19Deut 29:19 bleſs themſelves in their wickednes, and add drunkenes to thirſt, yet ſeem to be out of danger of other groſſe ſins; whereas its demonſtrative from what hath been thus collected from this of David, that no man can promiſe himſelf a freedome from the fouleſt ſins, in whom any ſin reigns.

Laſtly, (for I haſten) let not that be forgotten of the Apoſtle, Heb: 6.1. who upon this very ground, admoniſheth ſaying, Let us go on unto perfection: compare 2 Pet: 3.18. For its impoſſible that if we fall away, (he means univerſally) we ſhould again be renewed unto a true repentance; he ſeems to take it for granted, that there is no mean between ſeeming ſufficiency, and certain Apoſtacy: and this withall remember, that our growth will be expected, and accounted for, according to the meaſure of our**1 Cor. 3.6, 7. Heb. 6.7.1 Cor 3:61 Cor 3:7Heb 6:7 watering, and thoſe means of grace which the Lord hath afforded us; it ſhall be charged more heavily upon the ſcore of Chorazin, and Bethſaida, and Capernaum in the day of Judgment, than upon Tyre and Sidon, yea or upon Sodome & Gomorrah, though thoſe Cities were of moſt prodigious, and even**Rom. 1.26, 27.Rom 1:26Rom 1:27 unnaturall abominations: the reaſon is, becauſe they had more means by preaching miracles, &c. than the other had.

To draw towards a concluſion: Beloved Chriſtians let every one now, upon theſe ſeverall intimations, ſeriouſlyaaPſal. 77.6.Ps 77:6 commune with his own heart, and let his ſpirit make diligent ſearch, examine andbbLam. 3.40.Lam 3:40 cry himſelf into what degrees of this ſin he hath grown, that as Peter ſpake to thatccAct. 8.22.Acts 8:22 Simon, If it be poſſible, his ſin may be forgiven him, whilſt every one endeavours to recover his firſt eſtate, and to do his firſt works. Rev: 2.4.

p. 27We have been many of us brought paſt the antecedents of this ſin; the Lord hath declared unto us the truth of the Goſpel, and oh, how pretious, not only in regard of the rarity, but of the valuation and eſteem, as the word of God in the dayes of**1 Sam. 3.1.1 Sam 3:1 Samuel, was the light thereof, when it firſt brake out in theſe parts? I doubt not but with many of us, illumination hath been ſo clear, that we have been convinced, and ſome kind of profeſſion moſt of us have made of the Goſpel. And yet alas! lamentable is the ſtate of manyaaAct. 7.51.Acts 7:51 reſiſting the truth, and too muchbb2 Tim. 2.252 Tim 2:25 oppoſing againſt it, whereby the courſe of the Goſpel is not a little ſtopped, at leſt in the purity thereof: Hereunto may be addedccJoh. 9 28. 1 Cor. 5.11. 1 Cor. 6.10. foreign, raylling dicitur, â foreign & foreign, as it were to excoriate, and skin a man: or, foreign, Euſtathius: A word wounding like a ſharp ſpear; by David the wicked tongue is compared to a ſharp razor, Pſal. 52.2.John 9:281 Cor 5:111 Cor 6:10Ps 52:2 railings, and blaſphemies of the multitude; How many ſcandals raiſed, I ſay not of the perſons of the Miniſters (though God, whereſoever he hath on earth a Church to gather, or to perfect, he will have a Miniſtry, even in deſpite of Hell it ſelf, unto the end of the world) but of the very Doctrine of the Goſpel: And is it not too true, that as Iſhmael proſecuted Iſaac, Gal: 4.29. ſo it is now: if any profeſſe but a* deſire to keep conſcience void of offence towards God & man is commonly* the by-word of the People. Brethren, theſe are fearfull ſteps, I may not ſay of malice, for then I would tremble, yea I am forbidden in my Text, to pray for men ſo ſinning: But thus far many have gone, O let ſuch labour to recover themſelves. Faxit.

Hitherto of the firſt, and generall uſe of this point:ddHeb. 13.18.Heb 13:18 I come now to apply it with a more particular reſpect unto ſuch of Gods ſervants as have a more ſpecial interſt in his favour, ſuch as are actually regenerate,eeAct. 24.16 Ʋſe 2.Acts 24:16 and born of God. Deareſt Chriſtians, this is that which may prevent your own diſcomfort, that iſſues many times out of groundles fear, leſt your ſtate be as that of thoſe guilty of this ſin, hopeles in ſuch ſort, that very infirmities, eſpecially where hath been knowledg of Duty, and perhaps ſome reluctation of conſcience, p. 28are cenſured this great ſin: But take heed, bear not falſe witnes againſt thy ſelf, yea or againſt the truth of the promiſes, and of thataaJer. 32.40.Jer 32:40 everlaſting Covenant of grace made to thy ſoul, andbb2 Cor. 1.202 Cor 1:20 ratified in theccHeb. 10.29.Heb 10:29 blood of Jeſus Chriſt, whoſe bloud ſpeakethccHeb. 10.29.Heb 10:29 better things then the blood of Abel; Abels bloudddHeb. 12.24.Heb 12:24 cryed unto Heaven or vengeance, but theeeGen. 4 10.Gen 4:10 blood of Chriſt for mercy:ff1 Joh. 1.7.1 John 1:7 Know thou this, whoſoever thou art that indeed feareſt God ingg2 Cor. 1.12.2 Cor 1:12 ſimplicity of heart, ſo long as a man holds the way of righteouſnes in the courſe of his life, though (like the exorbitancy of a wheel, temptation may juſtle him out of the track) he have his ſteppings aſide in particulars, yet hereof let him be ſecure, this ſin he is not fallen into, for that implies an utter for ſaking of the whole,**1 Pet. 2.211 Pet 2:21 way of righteouſnes: and generally ſo long as we keep in us the love of Gods truth, and of Gods Children, for truths ſake, we are out of gunſhot of this ſin: yea, if God at any time**2 Tim. 2.25.2 Tim 2:25 give thee repentance for any ſin which thou haſt-committed, conclude it not this great ſin, which is unto death.

And yet poſſibly, it may ſometime ſo fall out (for as in Water face anſwereth to face, ſo the Heart of Man to Man, Preverbs 27.19. and it hath been the caſe of divers others, even renowned Saints) I ſay it may ſometimes befall a godly ſoul, what it did to David, and Heman; the one Pſal: 77.7.8.9. paſſionately bemoaning himſelf, and dolefully putting the queſtion, (as ſpeaking after his preſent ſence.) Will the Lord caſt off for ever? and will he be favourable no more? Is his mercy clean gone for ever? doth his promiſe fail for evermore? Hath God forgotten to be gracious? hath he in anger ſhut up his tender mercies? Selah. Compare Pſalm: 38. and alſo Pſalm the 6. and Pſalm 32.3, 4. and the other almoſt throughout the whole 88th Pſalm complaineth of the**Lam. 3.44.Lam 3:44 clouds p. 29from heaven, yea of the very(f)(f)Job 26.14.Job 26:14 thunder of Gods power and wrath ratling over him, and ſenſibly felt in his ſoule within him: O Lord God of my ſalvation, I have cryed Day and Night before thee, O encline thine eare unto my Cry, for my ſoule is full of troubles, thy wrath lyeth hard upon me, and thou haſt afflicted me with all thy waves, Selah. Mine eye mourneth by reaſon of affliction: And againe, verſ. 14. Lord, why caſteſt thou off my ſoule? Why hideſt thou thy face from me? I am afflicted, and ready to dye from my youth up, while I ſuffer thy terrours, I am diſtracted; thy fierce wrath goeth over me, thy terrours have cut me off. Beloved, here under theſe mournfull expreſſions ye ſee what(g)(g)Iob 3.5. Ioel 2.6.Job 3:5Joel 2:6 blackneſſe now was upon the perplexed ſpirits even of theſe great Saints of God, for the preſent time: and to the ſame effect is that of Hezekiah, Iſa. 38.14, 15. Like as a Crane or a ſwallow, ſo did I chatter, I did mourn as a Dove, mine eies faile with looking upward: O Lord, I am oppreſſed, undertake for me, and eaſe me, — I ſhall goe ſoftly all my years, in the bitterneſſe of my ſoule. In like manner St. Paul of himſelfe, 2 Cor. 7.5. Wee were troubled on every ſide, without were fightings, within were feares. And this many times is very much occaſioned by entring Compariſons of our owne ſtate with others, on whom (as we think)hhJob 29.3. Pſal. 50.2.Job 29:3Ps 50:2 God ſhineth altogether, and ſo we entertain conceits, as if the Lord had clean croſs'd us out of his Book, that he(i)(i)Job 30.20.Job 30:20 regards us not at all; that he looketh upon others, but paſſeth by us like a(k)(k)Jer. 14.8.Jer 14:8 ſtranger, to whom we are not known: Then we think our owne caſe to be**Lam. 1.12.Lam 1:12 none ſuch, when we take Ieiſure to looke upon others, and comparing them with our ſelves, ſay their(l)(l)Pſal, 23.5. Tables are furniſhed day by day, whilſt earth and(m)(m)Pſal. 42.3.Ps 42:3 aſhes and teares are our bread; they(n)(n)Amos 6.5.Amos 6:5 ſing to the Lute, and to the Viole, and they ſee their children**Pſal. 17.14.Ps 17:14 dance before them; and (as that not more learned, than devout Divine M.††Mr. Hooker; treat: of perpetuity of Faith in the Elect, p. 95. (Hooker goes on, in flowrs of heavenly Rhetorick to ſet this out) our hearts are heavy in our bodies as p. 30lead, our ſighes beat as thick as a ſwift pulſe, our tears(o)(o)Pſal. 6.6.Ps 6:6 do waſh the beds wherein we lye, whilſt others waſh in their paths in(p)(p)Job 29.6. Job 29.3.Job 29:6Job 29:3 butter, as Job ſaith: The Lords candle ſhineth faire upon their foreheads; wee are hanged up like(q)(q)Pſ. 119.83.Ps 119:83 bottles in the ſmoak,rrPſal. 31.12.Ps 31:12 caſt into corners like the ſherds of a broken pot: Tell not us of the promiſes of Gods favour, tell**For my own part, I, in ſuch a caſe of compariſons (w^ch if in any, ſurely in ſpiritual things are if not odious, moſt diſcomfortable) I ſhould adviſe a diſconſolate ſoule, not to judg, or eſteem his ſpiritual ſtate by anothers meaſures, but by his own integrity, and ſoundneſ, and to conſider himſelfe not by the degrees of inherent ſanctification by way of vigorous exerciſe, (which may be interrupted, Mar. 4.40. in himſelf) but by the ſtability of Gods donation, or gift of that grace in it ſelf, w^ch is irrevocable, Rom. 11.29. and then reſt confident, that (as Dr. Field expreſſeth it (l. 1. c. 7, 8. of the Church) ſaving grace winneth infalibly, holdeth inſeparably, and leadeth indeclinably, of which whoſoever is partaker ſhall undoubtedly be ſaved.Mark 4:40Rom 11:29 [ſuch] as do reape the fruit of them, they belong not to us, they are made to others. Now Brethren, the Lord be mercifull to our weakneſs, but thus it is ſometimes: But thou wilt now ſay unto me, what muſt my demeanour be under this ſad diſtemper of my ſpirit, thus as Davids, Even overwhelmed within me, Pſal. 142.3. Why, do thou as thoſe very Saints of God (in the like condition before thee) did; review Pſal. 77.10. After the Prophets lamentation, upon his more adviſed thoughts, he ſaid, it was his [infirmity] ſo to do, and then he called to remembrance the yeares of the right hand of the moſt High: The right hand is both the ſtrongeſt, and withall the moſt ready to uſe, upon all occaſions; ſo with the Lord moſt high there is an omnipotent power(ſ)(ſ)Iſa. 26.4. Iſa. 63.1.Isa 26:4Isa 63:1 an everlaſting ſtrength, and, He is mighty to ſave, the (t)(t)Pſal. 103.8.Ps 103:8ſloweſt to conceive a wrath, and readieſt to forgive a ſinne: Tam pater nemo, Tam pius nemo, Tertul. Take the Apoſtles counſel, Heb. 10.32.35. Caſt not therefore away your confidence, which hath great recompence of reward; Chide down thy diffidence and diſtruſtfull paſſions, and ſay, Why art thou thus caſt downe ô my ſoule? and why art thou diſquieted within me? Hope thou in God, for I ſhall **foreign, yet there is hope left thee. St. John the Apoſtle ſaid it in the Ecleſiaſt. Hiſt. to a wild yong man, Ez. 10.2.[yet] praiſe him, who is the health of my countenance, and my God, Pſal. 42.11. & 43.5. What? do not the promiſes belong p. 31to thee? a(r)(r)Pſal. 116.16. Num. 12.7, 8.Ps 116:16Num 12:7Num 12:8 ſervant? aſſJam. 2.23. Joh. 15.14, 15.Jas 2:23John 15:14John 15:15 friend? yea, a(t)(t)Rom. 8.14.17. Heb. 12.7.Rom 8:14Rom 8:17Heb 12:7 ſon, yet more, an heire, a joynt-heir with Jeſus Chriſt himſelfe? and by that means(u)(u)Pſal. 34 7. Cant. 6.8.Ps 34:7Song 6:8 encompaſſed with a guard of heavenly(w)(w)Heb. 1.14.Heb 1:14 Angels, even Angels of(x)(x)Pſalm. 103.20. & 2 Theſ. 1.7.Ps 103:202 Thess 1:7 might, and power to protect thee againſt all the powers of Hell, and darkneſſe? To whom but unto thee, who art a regenerate ſoule, doth that promiſe appertaine(y)(y)foreign. Heb. 13.5. I will never leave thee, nor forſake thee; there are five Negatives in the Greek repeated, to aſſure Gods people, that he will never forſake them; it may be rendred according to the Greek (as one doth it) I will not not leave thee, neither will I not not forſake thee: Repetitions are no vaine Tautologies in holy Writ, they are uſed as Pharaoh's dreams were(z)(z)Gen. 41.32.Gen 41:32 doubled, to aſſure the Saints of the more certain confirmation of what the Spirit of truth hath ſpoken: To thee, I ſay belongeth that rich, and(a)(a)2 Pet. 1.4.2 Pet 1:4 precious, even honourable promiſe of Almighty God; alas! alas! 'tis not for ſwine to expect ſuch pearls to be caſt away upon them, Matth. 7.6. This is a teat of comfort onelyonly for the Child to ſucke, even to(b)(b)Iſa. 66.11.Isa 66:11 ſuck out and be ſatisfied, as from the breaſts of Conſolation; this is not meate for every mouth, but a choſen moyſture provided for Gods Inheritance only; this is Wine of Gods owne Cellar, layd up for his Spouſe alone, that is, for the devout ſoule dedicated unto Gods ſervice: Wherefore lift up the hands w^ch hang downe, and the feeble knees, Heb. 12.12. O take heed of that ugly ſin, of all others the moſt odious, and black in the eyes of that God whoſe glorious grace(c)(c)Rom. 5.20.Rom 5:20 ſuperaboundeth over mans ſin, I meane that monſtrous ſinne of Deſpair, by which Judas the Traytor ſinned more (ſaith an ancient Father) than by betraying his Lord, and Maſter Chriſt; and therefore was it that S. Auſtin gave the lye to Cain, when under the guilt of his awakened conſcience he cryed out, Gen. 4.13. My ſinne is greater then can be borne, Mentiris Cain, ſaith that devout Father, p. 32who himſelfe, by his own Confeſſions (after the extravagancies of a vaine youth, wherein he followed too much the(d)(d)Eccl. 11.9.Eccl 11:9 fight of his eyes, experimented the ſweetneſſe of thoſe overflowing mercies, which do ſo much(e)(e)Jam. 2.13.Jas 2:13 rejoyce, and triumph, as it were, above judgment; Mercy flowing from the God and(f)(f)2 Cor. 1.3.2 Cor 1:3 Father of all comfort as water doth from a Spring or Fountaine moſt genninely, and freely; but Juſtice comes forth as liquor from the Wine-preſſe, when the grapes are ſqueezed, and after a ſort**Gen. 40.11.Gen 40:11 wrung out from him hardly; God doth not afflict willingly [delippo] or, from his heart, nor grieve the children of men, Lam. 3.33. There was never any man periſhed for want of mercy in God, but for want of his owne repentance in himſelfe; as it was a ſin in the Iſraelites to limit Gods power, Pſal. 78.41. ſo is it alſo to limit his mercy; What ſin can be imagined or committed too great for God to pardon? Wherefore, once again let me exhort thee; Cruſh that Cockatrice of Deſpaire in the very firſt(g)(g)Iſa. 59.5.Isa 59:5 Eggs thereof, and daſh that Babyloniſh brat in(h)(h)Pſal. 137.9.Ps 137:9 infancy. Beloved,**Deſperation what it is. Deſparation is a kind of foreign or affection growing out of the ſenſe of ſin and wrath, it is malum arduum inſtans, & ineluctabile, as one ſtileth it, and ordinarily it proceedeth from the miſjudging of Gods affection, and good will towards men, the ſoule conceives of him, as of one that hath utterly caſt off all care, or reſpect towards it; whereas the LORD himſelfe is thy keeper, the LORD is thy ſhade upon thy right hand, Pſal. 121.4, 5. and hath commanded thee to commit the keeping of thy ſoule to him, in well-doing, as unto a faithfull Creator, 1 Pet. 4.19. And by ſo doing, we have all a ſure promiſe, 1 Pet. 1.5. To be kept by the power of God, through faith and ſalvation, A ſalvo conſervantis conductu, non â vacillante conſervati progreſſu: as an Orthodox(i)(i)Dr. Prid. Lect. 6. Sect. 2. Divine gloſſeth thoſe words; We are kept by the ſaving guidance of God the Keeper, and not left to the wavering unſteady progreſſe of p. 33our ſelves, who are kept by him. What ſhall I ſay more? ſooner (ſaith a reverendkkBiſhop King Lect. 26. on Jon: Divine) ſhall God forgive the Apoſtacy of the Reprobate, lapſed, and damned Angels, then this damned ſinne of Deſperation: Give me leave among many (that I may contract this Diſcourſe) to preſent to you one Meane, or Remedie to prevent, or elſe to remove this evill; Which evill, if given way unto (through the inveterate malice, and envy of the Devill) it may like thatllIona 4.7.Jonah 4:7 worm in Jonah's Gourd in a night, eate out all the very ſap, and life of divine comfort: the Mean is this,A remedy againſt deſpair. Diligent and prudent obſervation of Gods dealing w^th others of his ſervants finning though grievouſly in particulars; and withall of our owne perſonall**Pſal. 77.10, 11. Heb. 10.32.Ps 77:10Ps 77:11Heb 10:32 experiences that (in former times) we our ſelves have had of Gods goodneſs in our own ſouls;mmRom. 5.4.Rom 5:4 Experience is the nurſe of Hope; Per ea, quae agnoſcas praeſtita, diſcas ſperare promiſſa, by thoſe things which you have known performed, learn to hope for thoſe things which are promiſed; to which meditation let us alſo joyne the ſerious conſideration of that glorious Attribute in God, his**If a man have received true aſſurance of Gods favour, though but once in all his life: yet by that one figne, he may aſſure himſelf of his ſalvation, upon this ground, John 13.1. that Gods love is unchangeable, though ever after we live in temptation, Perk. on Mat. 7.23.John 13:1Matt 7:23 Immutability and unchangeableneſſe, Mal. 3.6. Jam. 1.17. and that in reſpect both of his power and goodneſſe: make this reckoning, that the Benefits which he hath beſtowed, are (ſaith judicious Hooker) as it were bils obligatory, and ſufficient Sureties, that he will beſtownnMat. 25.29.Matt 25:29 further; Neither is his handooNum. 11.23 Iſa. 50.2. & 59.1.Num 11:23Isa 50:2Isa 59:1 ſhortned, or his good will, no nor doth he faile to [remember] his Covenant of love made with Believers, Pſal. 111.5. The Lord, ſaith the Apoſtle, is not unrighteous to forget, Heb. 6.10. As his hand is not ſhortned, ſo neither his arme weakned, that it cannot ſave as it hath done; Hee is the ſame yeſterday, and to day, and for ever to his choſen, Heb. 13.8. His paſt, or preſent mercy is ſtill a warrant of his future love, becauſe whom he loveth, he loveth unto the end, John 13.1. Underſtand it amore benevolentiae, with the love of benevolence; though not amore beneficentiae, in regard p. 34of the manifeſtation of actual benificence he withdraw for a time his hand.

And that I may ſhorten the way, by Examples, which ſeemeth often too long, by Precept; I ſhall offer two, and thoſe moſt notorious to your conſideration: One is of Peter the Apoſtle, and the other of Mary Magdalene, out of whom it's ſaid that the Lord had caſt no leſſe then ſeven devils: Goe, ſaith the Angel, Mar. 16.7. to the woman, who came to ſee the Sepulchre wherein Chriſt was laid; Goe your way, tell his Diſciples, and Peter, that he goeth before you into Galilee, there ſhall yee ſee him, namely, after his Reſurrection. Why is Peter here mentioned by name more, or rather than any of all the other Diſciples or Apoſtles? ſurely it was a ſpecial dignation, and act of grace in Chriſt, to ſingle him out by his name; as is obſervable in God toward his favourite Jacob, Iſa. 43.1. Feare not, ô Jacob, for I have redeemed thee, I have called thee by thy [Name] thou art mine: Now Baronius and the Fry of the Roman Catholiques, from this priority of Order wherein S. Peter was now preferred, in a perſonall nomination, would coyne an argument for the oecumenical, univerſal ſupremacy of the Pope, as the alone viſible Monarch of the whole catholike Church diſſeminate all the world over, uſurping withall an uncontroulable juriſdiction over all powers and conſciences, by pretending to a perſonall ſucceſſion of Peter in the Sea of Rome, although indeed he reſemble him in nothing rightly, but in theppMat. 26.70.Matt 26:70 denyal of his Maſter: But away with thoſe paraſites of that**2 Theſ. 2.3.2 Thess 2:3 man of ſinne, and leaving thoſe bladders of Antichriſtian haughtineſſe and pride, to be cruſhed by the feet of that ſupream head of his Church,qqEpheſ. 1.22.Eph 1:22 who is now haſtning to therrRev. 17.1.Rev 17:1 Judgement of the great Whore; Amen, even ſo ſſRev. 22.20.Rev 22:20come, Lord Jeſus, come quickly: O how would it joy thy Saints to ſee her lye in the(t)(t)Pſal. 7.5.Ps 7:5 duſt. I wis, there is other honey which the believing Bees may ſuck from the ſweet flower of this example p. 35of Peter, who had the honour, and happineſſe to be thus ſaluted, before others, after his Saviours Reſurrection: Goe and tell Peter! Would any one have thought Peter in a capacity of regard from Chriſt, whom againſt a ſolemnuuMat. 26.33.35.Matt 26:33Matt 26:35 proteſtation to the contrary he had denyed, and abjured, even then too, when his fidelity to his Lord and Maſter ſhould ſpecially have appeared in the time of his ignominy, and reproachful uſage by his cruell Judges: Yes, my deare Brethren, ob hoc ipſum, quià gravius deliquit, as Granatenſis, with ſundry others, obſerveth, for this very cauſe, for that he had more grievouſly fallen, yet havingwwMat. 26.75.Matt 26:75 wept bitterly after that fall, and repented for it; hence it was, that upon that planck of Repentance, after ſo dangerous a falling, he ſwam ſafe againe to the ſhoar of favour, and was received to mercy: The like meditation alſo may ariſe out of the ninth verſe, from the inſtance of Mary Magdalen, out of whom he had caſt ſeven devill…, and yet foreign, hee appeared to this very Mary, and that (which much heightens the Emphaſis) to her too [firſt] before to any other, yea before he appeared, for ought we read in Scripture, to Mary his Virgin Mother; Firſt, to a woman, that as a woman had beenxx1 Tim. 2.14.1 Tim 2:14 firſt in the tranſgreſſion, ſo ſhould ſhe be the firſt who partook in the manifeſtation of the compleat Redemption; when our Saviour by his riſing from the dead gave anyyActs 17.31.Acts 17:31 aſſured evidence, and an infallible proof, that all the debt which was due to Gods Juſtice for the ſins of Believers was now fully diſcharged, in that Chriſt their ſurety, who undertooke to ſatisfie, was acquitted from the priſon of the Grave, the payns of death being looſed, becauſe it was not poſſible that we ſhould be holden of it, Act 2.24. Look then, as the woman that was made of a man, brought in ſin, and death, ſo the man that was made of a woman, brought in righteouſneſſe and life:

p. 36But was it not ſtrange, that our Saviour ſhould above all other women in the world, ſhew himſelfe, and all this favour to Mary Magdalene, one who had been ſuch a loathſome ſinke of uncleanneſſe, that ſeven devills, or a multitude of heynous crimes poſſeſſed her whole ſelfe, as if ſhe had lyen down wholly under the full power and dominion of all, or moſt of the devills in Hell; Yet, firſt, to Mary Magdalene, out of whom hee had caſt ſeven devills: Surely this was done, ſaith Janſenius, and with him many Divines, In conſolationem paenitentium, to be for the infinite comfort of poor Penitents; as Mary Magdalene had curled (probably) and criſped her frizled locks for wanton dalliance, and luſtfulneſſe, ſo being forgiven much upon her Repentance, ſhe teſtified her love to that Saviour who had pardoned her, byzzLuk. 7.38.Luke 7:38 wiping his feet with the hair of her head, and waſhing them with her teares, cleanſing thoſe unchaſt, and adulterousaaIer. 9.21.Jer 9:21 windowes, by which Death had entred, and ſo often endangered her ſoule to damnation: So true is that ſweet meditation of St.bbS. Cyprian, De Caena Domini, Sect. 16. Cyprian, upon the gracious act of Chriſt in pardoning the penitent Thief on the Groſſe, about his laſt expiration, quecun que neceſſitas cogat ad poenitudinem, Nec quantitas Criminis, nec brevitas temporis nec vitae enormitas, nec Horae extremitas, (ſi vera contritio, ſi pura fuerit voluptatum mutatio) excludit a venia; That is, neither the greatneſſe of the Crime, nor the enormity of the life, nor the extreamity of the laſt howre, provided that Cordiall, and ſerious Repentance ſeaſonably intervene, and come in between ſin and judgment, none of all theſe doe exclude from favour, and mercy from agracious God, who ſo often**Rom. 10.20. Pſal. 21.3.Rom 10:20Ps 21:3 prevents a ſinner with the offers of attonement; when a poor penitent ſeems to be as it were, at a loſſe in a kind of wilderneſſe, then ſounds the horn of ſalvation for his returne to God, who embraceth him returning, returning (I ſay) yea, though it be after a long**Pſal. 56.8.Ps 56:8 wandring out of the wayes p. 37of righteouſneſs; to which purpoſe is that we read of in the Canticles, Cant: 6.13. Return, return, O Shulamite, return, return; every ſin is an averſion, or a turning from the Creator to the creature; but every act of repentance is a**Mal. 3.7.Mal 3:7 returning of the ſinner from the creature unto the Creator back again; ſo here Quater dicit Revertere, ſaith St. Bernard, He repeats this returning to the Shulamite foure times together; as if he had ſaid, Return from the original ſin of thy Nature, return from the actual ſins of thy life, return from thy ſins of cuſtome, and return alſo from thy ſcarlet, and from thy crimſon, and thine enormous tranſgreſſions; Quis non ſtupeat charitatem Dei ſpreti, & revocantis? as the ſame Father; O admirable love, every finger of Chriſt drops myrrhe, and healing in this paſſage, in this one ſingle inſtance it ſhews it ſelf in all its dimenſions, in the breadth, and length, and depth, & height thereof, as St. Paul expreſſeth it, Epheſ. 3.18. Who is not even ſtupified under the apprehenſion, and manifeſtation of ſo tranſcendent indulgence of the Lord from heaven to a miſerable, wretched, relapſed ſinner, who being offered love refuſeth, yeaaaJer. 23.17. Act. 13.41.Jer 23:17Acts 13:41 deſpiſeth it, and yet ſuch, and ſo great is the Lords foreign, his freebbTit. 3.4.Titus 3:4 love to mankind, that though they goccPſal. 119.176. 1 Pet. 2.25.Ps 119:1761 Pet 2:25 aſtray like ſheep from the fold, where they might be ſafe, wandring amidſtddMat. 10.16.Matt 10:16 wolves, by which they are in danger to be torn; yet, heeePro. 1.24.Prov 1:24 recals them back again unto himſelf in much love; andffJer. 4.1.Jer 4:1 if they will, though after a long expectation, and patience, but return at laſt to thegg1 Pet. 2.25.1 Pet 2:25 Shepherd and Biſhop of their ſouls; lo, he is ready to meet them in kindneſs, who meet him in righteouſneſs, Iſa 64.5. Yea, as Calvin obſerves upon the carriage of the Father towards the repentant prodigal ſon returning, Redeuntem eminus agnoſcit, at que eb viis u…nis amplectitur, Luk. 15.20. when his ſon was yet a great way off, and had but h purpoſed as it were in his heart to ariſe, and go back to his Father (for I p. 38underſtand this parable of one who had been already formerly in communion with the Church) his father ſaw him, and had compaſſion, and ran, and fell on his neck, and kiſſed him in all the poſtures of love embracing, welcoming, entertaining of him, and rejoycing in his return home: foreign, as moſt ſweetlyiiAthanaſius, qu. 78. tom. 2. pag: 296. Athanaſius, to the ſame effect, No ſin is irremiſſible, and unpardonable to any ſoul, that in an holy manner repenteth, and brings forth fruitkkMat. 3.8.Matt 3:8 meet for repentance; not to him who blaſphemeth ſimply, foreign, as the ſame Father hath it, but, unto him who abideth, and continueth under that fin, without remorſe impenitently is forgiveneſs denyed, who ſo finally perſiſts under ſuch a ſtate, he it is, who finneth unto death.

Well, I perceive tis time to end, and I doubt leſt I weary your patience; and yet I have one word more to**Dent. 32.2. drop for comfort to a regenerate ſoul, which is like to that wine made by Chriſt at the marriage Feaſt at Cana of Gallilee, perhaps the**Joh. 2.10.John 2:10 good kept til laſt. And that word is his, which I wiſh imprinted even in characters of gold, indelebly upon the hearts of every true Nathaniel, and Iſralite **Joh. 1.47.John 1:47indeed: This is that I would ſay, this blaſphemy of the Holy Ghoſt, (ſo explained as ye have now heard it) this ſin, which is thus ſaid to be unto death? this ſin I ſay is not incident at all into any one, whoſoever is elect, and born of God, and ſo conſequently to ſuch an one, there is no danger of final condemnation: Rom: 8.1. Becauſe their ſins though deadly in their own nature, yet are not ſo in the event to them.

I confeſſe that for divers good ends, that the**1 Pet. 5.10.1 Pet 5:10 God of all grace intendeth thereby, the choiceſt of Gods own People are ſometimes under great diſtreſſes,**Pſal. 118.5.Ps 118:5 ſhut up as it were foreign, in a**Pſal. 88.8.Ps 88:8 ſtraight place, out of which they ſee not how to come forth; and p. 39howſoever the Lord will in the event, cauſe all to work together for their ſpirituall good;aaRom. 8.28. 2 Chron. 32.31.Rom 8:282 Chr 32:31 yet whilſt the ſerenity of Gods countenance is clouded as to them, whether for theirbb1 Pet. 1.7. zech. 13.9.1 Pet 1:7 triall, or elſe for the * chaſtning of ſome particular Delinquency, or for the * quickning of graces languiſhing, or other like end, which in his infinite wiſdome he aimeth at; I ſay,ccJob 5.17.Job 5:17 during that ſtate,dd1 Cor. 11.30 for this cauſe.1 Cor 11:30 miſerable are the perplexities wherewith they are ſurprized;eeHoſ 5.15.Hos 5:15 but eſpecially if the**Pſal. 6.3.Ps 6:3 ſoul be alſo ſore vexed under ſome preſent apprehenſion of wrath by reaſon of ſome ſin committed againſt knowledg, and conſcience, then that wounded ſpirit who can bear? ſaith Solomon; Prov. 18.14. alas none, iniquities charged [there] are too**Pſal. 38.4.Ps 38:4 heavy to be born; in ſuch a caſe, all outward comforts are but as the**Pſal. 58.9.Ps 58:9 cracklings of thorns under a pot, without ſolid heat, or any laſting light: A Crown of Gold, though dec'kt with all the orient rubies of the higheſt value, cannot cure an aking head, nor a velvet ſlipper eaſe the torments of the gowt, nor any thing that is**Eccl. 9.1.Eccl 9:1 before them, or about them miniſter any joy, or refreſhing to them; And no marvel, becauſe there are in this evill of a perplexed conſcience, two things eminent above all others, which make it intoll erable, a wound not to be born; one is this, that whereas in all other afflictions man hath to do with man, or at the worſt with devils, in this he hath immediatly to deal with God himſelf:aaJob 25.4. Pro. 20.9.Job 25:4Prov 20:9 * polluted man with an * all pure God, ſinfull man with an * holy God,bbHab. 1.13.Hab 1:13 offending man * with an angry God,ccJoſh. 24.19.Josh 24:19 who is in his wrath a conſuming fire;ddPſal. 7.11. and 76.7.Ps 7:11Ps 76:7 O the inexpreſſable agonies of a * deſolate ſoul,eeHeb. 12.29.Heb 12:29 afflicted for the abſence of Gods ſmiles, tormented for the preſent ſence of his frowns for ſin! When God himſelf writes bitter things againſt a ſoul, theffPſal. 143.4.Ps 143:4 venome of his arrows muſt needs drink up the very ſpirit within him.iiLactant. l. 6. c. 24. Quid prodeſt non habere conſcium; habenti conſcientiam? ſaithggJob 13.26. Pro. 14.10.Job 13:26Prov 14:10 Lactantius, there needs no other teſtimony,kkRom. 1.9.Rom 1:9 where God himſelf is a.hhJob 6 4.Job 6:4 witneſs, p. 40and if the heart, that is the conſcience, condemn a man, God is greater than the heart, and knoweth all things, and will ſurely much more condemn him, beingiiExod. 34.7.Exod 34:7 guilty: 1 Joh: 3.20, 21. Now who (affected with the conſideration of his dreadfull Majeſty) can ſtandkkPſal. 90.7, 8.Ps 90:7Ps 90:8 before God immediatly, when he is angry, andllPſal. 76.7.Ps 76:7 rebuketh man for ſin? What can that which is but finite do, in dealing with him who is infinite? where is no proportion. Secondly, whereas in other evils, a man is ſtill a friend to himſelf, in this caſe, he becomes a ſcourge, a magor-miſſabib, a fear round about, like Paſhur, a terror to himſelf. Jer: 20.4. and whatſoever is in him, all conſpires againſt him, underſtanding memory all: guilt in the conſcience is an importunate evill, and ſtill**Num 25.17. 2 Chro. 15.6.Num 25:172 Chr 15:6 vexeth as a Midianite was vexed, even as a thing that is raw reſtleſly: nor can we baffle, or put it off, as Faelix did Saint Paul, who touched him to the quick, ſaying,**Act. 24.25.Acts 24:25 go thy way for this time, and when I have a convenient ſeaſon, I will ſend for thee; or if as thoſe that offe red their Children tonnJer. 32.35.Jer 32:35 Molech in fire, were wont with Drums to drown the noiſe, and ſcreeches of their little ones, in the valley of Hinnom, we think to ſilence it, its all in vain: Conſcience under theooJoh. 8.9.John 8:9 conviction of ſin, and unpacified, its an ill companion in company, it daſheth all thyppPro. 14.13.Prov 14:13 pleaſures,qqTit. 1.15.Titus 1:15 defileth all thy devotions. embitters all thy comforts, but a worſe when alone, Wherfore a ſoul that is in ſuch a caſe, (during the continuance of the ſame) it ſits like a**Pſal. 102.6.Ps 102:6 Pelican in the Wildernes,rr2 Cor. 4.8.2 Cor 4:8 deſolate diſtreſſed,ssPſal. 143.4.Ps 143:4 perplexed.

But yet my dear Brethren,ttHeb. 10.35.Heb 10:35 caſt not away your confidence, butuuHeb. 10.38.Heb 10:38 live as the juſt man doth, that is, ought to do. By faith, one grain of living, vigorous faith may remove a Mountain of ſin into the Sea of forgetfulnes, which faith, ſaith the great Apoſtle, is the ſubſtance of things hoped for, the evidence of things not ſeen, Heb: 11.1. foreign, the meaning is, that faith doth after a ſort give being, and a ſubſiſtence in the p. 41ſoul to thoſe things, which being true in the promiſe of God, but yet not actually enjoyed, only are expected, and hoped for: And in this ſad caſe, dwell ſeriouſly upon the meditation of the promiſes which have all their yea, and amen; their full ratification in the blood of Chriſt, the blood of the Covenant. Now look what is the promiſe? ſee (as ſeaſonable to this thy preſent ſad condition) Matt: 5.4. Bleſſed are they that mourn for they ſhall be comforted. Pſal: 85.8. God the Lord he will ſpeak **Note here, that Trouble of Conſcience is a good preparative to peace of Conſcience (when ſanctified) & indeed the ſolid true peace is brought out of former trouble Iſa. 61.1. Matt. 11.28. See Dr. Sclater Serm: Sick ſoul ſalved.Isa 61:1Matt 11:28peace unto his people, and to his Saints; provided they demean themſelves as Saints, viz: that after peace ſpoken to them repenting for their folly, they do not again return to the ſame folly, ſee Hoſ: 2.14. Iſa. 40.1.2. When God ſpeaks peace, his very ſpeaking is performing: Hath the Lord ſpoken, and ſhall not he do it? even Jehu could acknowledg ſo much,aaAlbertus Novicamp. in ſcopo Biblico, Annot. de Fide. Gerar. tom. 3.5.75. tract. De Juſtif. per Fidem. (being convinced of i…in a particular proof thereof,zzHeb. 10.29.Heb 10:29 know now ſaith he, there ſhall fall unto the earth, nothing of the Lord which the Lord hath ſpoken, I but thou wilt ſay, I feel no ſuch thing as peace ſpoken to my ſoul? ſuppoſe not in preſent ſence, yet it is moſt firm, and ſure in the promiſe of God; now live by faith, by beleeving thou layeſt a foundation; (ſoaaWe read Zech. 9.12. that the priſoners of hope were wiſhed to turn to theſtrong hold, and yet, at that time, there was har…ly ary ſtrong hold, after the Captivi…y, to turn to: to imply, that God was then the ſtrongeſt aid, when humane helps afforded the weakeſt, and moſt improbable ſuccour, and then was the moſt proper ſeaſon for faith and hope to exerciſe their acts on warrantable grounds.Zech 9:12 ſome render, and expound the word foreign) upon which to build the certain expectation of the promiſe, the more viſible things are, and obvious, or preſent to the ſence, the weaker is the faith, for the excellency thereof is when it reſts upon the naked word, and authority of God the promiſer; which was exemplified in Job. Chap: 13.15 Though the Lord kill me (ſaith he) yet will I truſt in him, and in Abraham know that Gods power was perfected in the truth, though weaknes of his ſervants faith, 2 Cor. 12.9. he ſtood not poring upon the weaknes, or unlikely hood of ſecond cauſes to produce, or accompliſh an iſſue, when both him ſelf and his Wife were, through natures debility, paſt all expectation of a Son, but he ſtill looked upon the ſtedfaſtnes of the promiſe, for the truth, and word ſake p. 42of the moſt faithfull promiſer, and ſo obtained the thing promiſed. Rom: 4.19.20.21. Faith made the Son as it were actually preſent to Abraham, as if he had enjoyed him before he was born, or begotten; for which cauſe its added alſo, that its foreign, an evidence, that is, as the word exactly imports, a convincing demonſtration in the ſoul of the certain truth of what is promiſed;**Bonadventur: Diſt: 23. qu: 5. l: 3. & Joh: Altenſtaig. in Lexic. Theolog. y: 61. in verbo Argumentum, & pag: ib. 326 327. its tranſlated by b ſome, argumentum, the argument of things not ſeen, for that it ſerveth ſo convincingly, to enlighten the mind, and to give aſſent to what is promiſed, as firmly as a true argument, by ſtrength of reaſoning, occaſions an aſſent to the concluſion proved by it: Moreover, in caſe of doubting, which Sathan raiſing ſtorms and tempeſts in the ſoul, may occaſion, then God hath provided, and given us an Anchor both ſure and ſtedfaſt:**Matt. 7.27.Matt 7:27 Heb: 6.19. that however we may be toſſed by temptation, yet our ſhip ſhall not be broken by the Waves, or ſplit againſt the Rocks.

So then haſt thou finned?ddPro. 28.13.Prov 28:13 confeſſe and forſake it, and God is righteous toee1 Joh. 1.9.1 John 1:9 forgive it, canſt thou confeſſe it? and haſt thou a fullffAct. 11.23.Acts 11:23 purpoſe of heart to leave it, and to cleave unto the Lord? then be aſſured of this, thou haſt not committed the ſin; yea the very diſcovery within thy ſelf of thy ſin, and thegg2 Cor. 7.10.2 Cor 7:10 ſorrow of heart thou conceiveſt for it, upon this ground, thathhPſal. 51.4.Ps 51:4 God is offended by it, more than for any fear of puniſhment, hating ſin for ſins ſake, I ſay, this very diſcovery (corruption not being diſcovered by it ſelf, but by grace, as the Sun is not ſeen but by its own light) is a ſign that thou art not under the guilt of the ſin againſt the Holy Ghoſt, for that ſin carries with it ſo deep an infatuation of * mind, and judgment, and withall ſo groſſe ſtupefaction of conſcience, that the heartiiJoh. 12.40. 2 Cor. 4, 4.John 12:402 Cor 4:4 cannot repent, nor apprehend pardon. And to this purpoſe it is good for a ſoul diſtreſted to ſelect ſuch Texts of Scripture,kkRom. 2.5. Heb. 6.6.Rom 2:5Heb 6:6 as are moſt ſeaſonable for its own preſent ſtate, and with p. 43all to conſider thoſe titles, or that ſtile which God is pleaſed to give himſelf, in relation to ſuch a ſtate of ſoul in his Children; thus he is called Rom. 15.13. The God of hope, now, the God of hope, (ſaith the Apoſtle) fill you with all joy, and peace in beleeving, that ye may abound in hope through the power of the Holy Ghoſt, ſo alſo 2 Cor. 1.3 He is ſtiled the Father of our Lord Jeſus Chriſt, the Father of mercies, and the God of all cemfort: confer 2 Theſ: 2.16.17. It is a Chriſtians prudence to meditate likewiſe the tender regard he hath to the condition, and temper,**Pſal. 103.14Ps 103:14 k and frame of his Sons and Daughters under temptation, God hateth nothing that he hath made, not a ſparrow, Matt: 10.29. not an Ox: 1 Cor: 9.9. much leſſe man who is vertually all creatures: Mar: 16.15. ſee Tit: 3.4. read 1 Cor: 10.13. There bath no temptation taken you, but ſuch as is common to man, [1 Moderate, and not above mans nature to undergo] But God is faithfull, who will not ſuffer you to be tempted above that you are able, but will with the temptation alſo make a way to eſcape, that ye may be able to bear it, and if we beleeve not, yet he abideth faithfull he cannot deny himſelf. 2 Tim: 2.13. and again let us hold faſt the profeſſion of our faith without wavering, for he is faithfull that promiſed, and l that of John. 1 Joh: 2. 1, 2. never be out of mind: My little Children, theſe things write I unto you, that ye ſin not: and if any man ſin, we have an advocate with the Father, Jeſus Chriſt the righteous: And he is the propitiation for our ſins: & not for ours only, but alſo for the ſins of the whole world: compare Mat: 9.13. 1 Tim: 1.16. Heb. 10.23. Beloved Chriſtians, there is a kind of wiſdom and prudence in believing; thus conceive it. It is when a man fits the conſideration of the attributes, and actions of God to the particular moſt neceſſary, and fit for faith to reſpect, according to ſeverall occaſions: would they humble themſelves for their ſins? they then conſider God as terrible, and dreadfull in his Judgments? would they raiſe up themſelves with comfort? they conſider him as a God that keepeth promiſe: p. 44would they ſtabliſh hope in expectation of things paſſing the courſe of Nature? they conſider his endles power,**Rom. 4.21. Eph. 3.20.Rom 4:21Eph 3:20 l able to do exceeding abundantly above all that we can ask or think: there is a confuſed aprehenſion of the Diety (ſaith a R…verend**Dr. Sclater my Father in his Comment on the Rom. cap. 4. pag. 184. publiſhed by me, 1650.Rom 4 Divine) for the moſt part liveles and ineffectuall; when men in groſſe only, and indiſtinctly meditate the Divine nature, without reference to particulars, concerning the preſent occaſion: And another as prepoſterous, and unſeaſonable; and no leſſe uncomfortable; when men fit their faith with meditation of that, that is moſt unſeaſonable, for their preſent ſtate; God is mercifull ſaith the Preſumer, He is juſt ſaith the deſperate diſtreſſed; Both true, he is juſt and mercifull ſaith the Pſalmiſt. But ſhould not faith in wiſdom contemplate what is fitteſt for the preſent neceſſity? this wiſdom pray we for.

Dear Brethren, me thinks I would gladly (having travelled ſo much in this queſtion, for my own ſatisfaction, as well as yours) give**Matt. 11.28.Matt 11:28 eaſe to every weary ſoul, labouring under any perplexity, in this regard: But be ſure thou do, by al means, ſhun that grievous ſin of deſpair, denying unto God the truth of his promiſe, and mercy, thoſe two ſweet attributes, wherein he doth muchooMic. 7.18.Mic 7:18 delight toppSee Exod. 34.6.Exod 34:6 glory; his Juſtice in the viſitation of ſinners reacheth to the third, or fourth Generation; But his mercy is extended untoqqExod. 20.6.Exod 20:6 thouſands, and endurethrrPſal. 136.1, &c.Ps 136:1 for ever; there is obſerveable an holy writ, a three fold ſuper or [over] firſt, our ſins are [ssPſal. 38.4.Ps 38:4 over] our heads, as an heavy, if not too heavy a burthen; then, Gods Judgments are [ttPſal. 10.5. Eccleſ. 5.8. Pro. 19.29.Ps 10:5Eccl 5:8Prov 19:29 over] thoſe ſins; But his mercies are [vvPſal. 145.9. & Pſal. 36.5.Ps 145:9Ps 36:5 over] all theſe: over our ſins repented of to pardon them, over his Judgmets to remove them; and over our Bodies, and Souls, through the blood of our Lord Jeſus, everlaſtingly to ſavewwPſal. 98.2, 3.Ps 98:2Ps 98:3 them: Take heed, deſperation is of that haynous nature, that ſcarſly any particular ſin more diſhonors God, I am ſure none more diſquiets the ſoul; it often ariſeth from ignorance, or p. 45miſpriſion of the promiſes of God; that, notwithſtanding Gods exemplary dealings with other of his deareſt Saints (whereof I gave ſome intimation before) delivering them, even above their hope, out of how great perplexities, and (as to themſelves they ſeemed) even inextricable dangers and diſcomforts; Beſides ſome perſonall experiences, which St.xx2 Cor. 1.10. 2 Tim. 4.18.2 Cor 1:102 Tim 4:18 Paul was wont to ſtay, and to ſupport himſelfe by, under the expactation of future mercies; I ſay, notwithſtanding all this, men often miſtake the promiſes of God, ſometimes ſtreightning them to themſelves, and making them more narrow then indeed they are; p eſumption makes them over-wide, but deſpair too narrow; but eſpecially when they reſt too much and ſtick in the Duties required of them, as though the worke done did deſerve of God, or as if they were all exacted in the performance, after the rigour of the Law, which condemns everyyyGal. 3.10.Gal 3:10 interruption, or butzzJam. 2.10.Jas 2:10 circumſtantiall breach, and defect; whereas indeed, they areaaRom. 6.14.Rom 6:14 not under the law, but under grace, and the mitigation of the Goſpel, through Chriſt the Mediator, Rom. 6.14.

In a word, ſtabliſh thy Hope by theſe 3. Conſiderations, whichbbAlbertus Novicamp. ubi ſupra, tract. de ſpe. Albertus Novic. hath offered to us. 1. Veritate promiſſionis, by thecc2 Cor. 1.18. Pſal. 93.3.2 Cor 1:18Ps 93:3 truth of the promiſe: Let God be true, & every man [comparatively] a lyar, Ro. 3.4. He remaineth faithful, 2 Tim. 2.13. His covenant cannot fail, for it's everlaſting, Jer. 37.40. And of this Govenant He is likewiſe mindfull, Pſal. 111.5. Yea, when wee, under our Deliquiums, and as it were, inwar ſwoonings of ſpirit, are apt to think He hath ddPſal. 77.9.Ps 77:9forgotten to be gracious, and hath in anger ſhut up his tender mercies; yet, even then, he keepeth us in his mind; and, as the ſweet Singer of Iſrael acquaints us from experience, He [remembreth] us, even in our low eſtate, for his mercy endureth for ever, Pſal. 136.23. Only take heed ofeePſal. 78.41.Ps 78:41 limiting the Lord to thine owneffAct. 1.7. 1 Theſ. 5.1.Acts 1:71 Thess 5:1 time, He waiteth p. 46to be gracious, but in his own ſeaſon; therefore in this regard, He that believeth, ſaith that Evangelicall Prophet, Iſa. 28.16. ſhall not make haſt: If God hath long waited for us, ſhall not we wait upon Godggſee Pſal. 27.14. Mic. 7.7, 8. Jer. 14.22.Ps 27:14Mic 7:7Mic 7:8Jer 14:22? for though he tarry long [namely, as to thine owne apprehenſion] yet, when his own ſeaſon (which he only knowshhActs 1.7. ſee Hab. 2.3.Acts 1:7Hab 2:3 when it is beſt) is come, then is He a very preſent helpe in trouble, Iſa. 46.13. Pſal. 46.1. And when he doth come indeed, he makes a large amends for his ſtay by doubling his comforts, Iſa. 54.7, 8. And if we receive the witneſſe of men, ſurely the witneſſe of God is greater, Pſal. 19.7. 1 John. 5.9, 10. Wherefore, be confident of his Truth; onelyonly ye have need of patience a while, that after ye have done the will of God, ye might receive the promiſe; For yet a little, and he that ſhall come, will come, and will not tarry, Heb. 10.36, 37. The occaſion of fainting in this regard, is defect in faith: I had fainted, ſaith David, unleſſe I had believed to ſee the goodneſſe of the Lord in the land of the living, Pſal. 27.13.

The ſecond thing to ſtabliſh Hope by is, poteſtate redditionis, by theiiRom. 4.21.Rom 4:21 power of God actually exhibiting, and making good the promiſe; With God, ſaith Gabriel the Angel (whoſe name ſignifieth the ſtrength of the mighty God) nothing ſhall be impoſſible, Luk. 1.37. Indeed whatſoever imports matter of impotency, and weakneſs, or what is repugnant, and contrary to the nature of his omnipotency, this God cannot doe, as to lye, to deny himſelfe, both theſe are impoſſible to God, Heb. 6.18. Tit. 1.2. and 2 Tim. 2.13. Looke then what God hath promiſed, the ſame ſaith Abraham from a rare experience, and proof of his power, He is [able] alſo to performe, Rom. 4.21. Be ye therefore ſtrengthened with all might, according to his glorious power, unto all patience, and long-ſuffering, with joyfulneſſe, Col. 1.11.

3^ly. And laſtly, Hope is corroborate, and receiveth p. 47ſtrength, charitate adoptionis, by the conſideration of the divine love of Adoption. Behold, ſaith that very Diſciple whom ChriſtkkJohn 13.23.John 13:23 loved, & who had his very boſome, what manner of love the Father hath beſtowed upon us, that we ſhould be called the ſonnes of God, 1 Job. 3.1. Rom. 8.15. Yee have not received the ſpirit of bondage again to fear, but yee have received the ſpirit of adoption, whereby we cry Abba, father, compare Gal. 4.5, 6. And now, my dear brethren, ſith, from being by nature Children of wrath, Eph. 2.3. Enemies to God, Rom. 5.10. Captives of Satan, 2 Tim. 2.26. We are under a ſtate of divine love, wee are in the hands of a dear Father, even asllEpheſ. 5.1.Eph 5:1 dear children, and that He ſpareth us as a mmMal. 3.17. Pſal. 103.13.Mal 3:17Ps 103:13father doth the ſon that ſerveth him, nnMic. 7.18.Mic 7:18paſſing by, &ooPſal. 51.1.Ps 51:1 hiding his face from many tranſgreſſions, which ofppPſal. 77.10. Gal. 6.1.Ps 77:10Gal 6:1 infirmity, orqqPſal. 116.11.Ps 116:11 paſſion we may ſometimes be overtaken in; Give we thanks to his Father, which hath made us meet to be partakers of the inheritance of the Saints in light: Who hath delivered us from the power of darkeneſſe, and hath tranſlated us into the kingdome of his deare ſonne: In whom wee have redemption through his blood, even the forgiveneſſe of ſinns, Col. 1.12, 13, 14. Having then theſe rr2 Cor. 7.1.2 Cor 7:1promiſes, dearely beloved, and ſharing in ſuch priviledges as theſe are, I cannot but ſay with that Orthodox Father, S. Auſtin, Erigat ergo, ſe humana fragilitas, ſſS. Auguſt. on Pſal. 148.Ps 148non deſperet, non ſe collidat, non ſe vertat, non dicat, non ero, &c. Let humane frailty ſtirre up it ſelfe, and not bettPſal. 42.11.Ps 42:11 caſt downe with deſpair, let it not break it ſelfe, or daſh upon that dangerous concluſion of [I ſhall not be] namely, in favour againe with God: What? never in favour? not a dearly beloved Son with a dearly loving Father? Conſider, what is it that God hath promiſed thee? O thou mortall man, is it notuuJoh 3.16.John 3:16 life eternall? is it not that thou (believing) ſhouldſt bewwJoh. 17.24.John 17:24 where Chriſt thexxRom. 8.29. Col. 1.15.18. and 1.6.Rom 8:29Col 1:15Col 1:18Col 1:6 Firſt-borne himſelfe is? O believe, believe, plus eſt quod jam fecit, quam quod promiſit, loe, ſaithyyS. Auguſt. l. 13 de Trin. c. 16. Auſtin, he hath actually already done more (after a ſort) than what he p. 48hath promiſed: Why, what hath God done? He hathzzPhil. 2 8.Phil 2:8 dyed for thee: and what hath he promiſed? that thou ſhalt live with him: Incredibilius eſt, quod mortuus eſt aeternus, quam ut in aeternum vivat mortalis, as the ſame Father; It is more incredible, that He who is eternall (though not as eternall) ſhould become mortall, than that He who is in his nature mortall, ſhould become eternall, to wit, in a ſtate of glory: Now the firſt of theſe wee believe, namely, that he who was GodaaActs 20.28.Acts 20:28 ſhed his blood, and dyed; why, then believe that God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in ſinnes, hath quickned us together with Chriſt (by grace ye are ſaved) and hath raiſed us up together, and made us (in promiſe, in hope, and expectation) ſit together in heavenly places in Chriſt Jeſus, Eph. 2.4, 5, 6.

But why am I thus tedious, and over-long? How canſt thou, under all theſe ſoule-chearing expreſſions, be ſtill dejected: conſider God the Father, who promiſeth life unto thee, hath ſtiled himſelfe The God of Conſolation, Rom. 15.5. Yea of (all) comfort, who comforteth his Saints in all their tribulations, 2 Cor. 1.4. And when they are caſt down, 2 Cor. 7.6. He is ſtiled by David, The God of my mercy, Pſal. 59.10. God the Son likewiſe is called The conſolation of Iſrael, Luk. 2.25. And God the Holy Ghoſt hath his Title to be the Comforter, abiding with Believers for ever, Joh. 14 17. & Joh. 15.26. the word foreign, rendred out of the Originall, Comforter, ſignifieth (ſaith the learned Grotius) one who pleadeth the cauſe of another, who is a guilty perſon, as it were an Advocate; ſo that when a ſoule is under temptaion, or drouping for ſinne, the ſpirit of God the Comforter erecteth, cheareth, exciteth, and reviveth it by alledging, as it were, the Priviledges of the promiſes, which in the right underſtanding, and in the due application of them, eaſe the burthen of the Conſcience loaden with ſinne; the p. 49ſpirit being therefore ſtiled The holy ſpirit of promiſe, Eph. 1.14. becauſe he cleareth, aſſureth, andbb2 Cor. 1.22. Epheſ. 4.30.2 Cor 1:22Eph 4:30 ſealeth up the Title, and Confirmation of them to the ſoules of the Elect, co-witneſſing with their ſpirits, that they are the ſonnes of God, and ſo diſcharged, Rom. 8.16.33.

And indeed, to hold you no longer in theſe ſo prolix amplifications, the very ſcope and aime of S. John in my Text, is to prevent, and to anticipate the feare of diſcomfort that probably might ſurprize the children of God about what he had ſpoken to uching the ſin which was unto death, for which no prayers were allowed for to implore the pardon of it; for whereas the very Saints themſelves found unrighteouſneſſe (at leaſt in the remainders) within them, ſanctification in this life being onlycc1 Cor. 13.12. 2 Cor. 3.18. Phil. 3.13.1 Cor 13:122 Cor 3:18Phil 3:13 Inchoate, not Conſummate, and the Apoſtle expreſly granting, that all unrighteouſneſſe was ſin, leſt they might (privy to themſelves of ſinne (ſuſpect, out of a pious jealouſie) that that ſin in them might be this ſin unto Death, (chiefly when both in Judgment, and Conſcience they knew it to be ſin) therefore in the 18. verſe he affirms, that who ſo is borne of God ſinneth not, not ſimply, not at all; for in Chap. 1. verſ. 8. including himſelf (though an Apoſtle) as well as other Saints, he declares expreſly, If we ſay that we have no ſinne, what then? not, we are proud, and ſo have no humility in us: But wee deceive our ſelves, and lye, and ſo the truth is not in us; and to the ſame purpoſe S. Cyprian makes his obſervation upon the conjoyning together of thoſe two Petitions in the Lords Prayer, Give us this Day our daily Bread, and forgive us our Treſpaſſes, that we might take notice of as much neceſſity that we had to begge of God the pardon of our daily treſpaſſes, as the ſuppeditation, and ſupply of our daily Bread: But his meaning is, He that is begotten, and borne of God, ſinneth not unto death, that great and unpardonable offence, and blaſphemy p. 50of the Holy Ghoſt? They cannot fall, whoſoever are elected, and regenerate of the ſpirit of God, into that ſin, which becauſe, as ye have heard already, it is not (through Gods formidable Judgment thereupon) capable of repentance, no more is it of remiſſion, or forgiveneſſe: Now all ſins being pardoned to the Elect, it follows, that they are beyond the reach or danger of this ſin which is ſaid to be (irreparably) unto death, and that not temporall only, but eternall. O royall priviledg! O mercy incomprehenſible! A regenerate ſoule ſinneth not unto death? Surely Solomon could not ſhew the Queen of Sheba ſo much treaſure in all theddMat. 6.29.Matt 6:29 glory of his Kingdome, as is lapt up in theſe few words: and O that God would open this Arke of mercy, wherein this Doctrine lyeth, and ſet it wide before the eyes of poore afflicted Conſciences, which like Noah's Dove fly up and down upon the water of their afflictions, and can ſee nothing but only the gulfe, and deluge of their ſins, wherein there is no place for them toeeGen. 8.9.Gen 8:9 reſt their feet: I ſay, and pray, as devout Hooker, the God of Pitty, andff2 Cor. 1.3. Lam. 3.32.2 Cor 1:3Lam 3:32 Compaſſion, give everyggHeb. 2.18. Gal. 6.1.Heb 2:18Gal 6:1 tempted ſoul faith, and ſtrength, and courage, every day, and every houre, and every moment, to embrace, and to lay hold upon this truth,hhPſal. 19.10.Ps 19:10 ſweeter by farre then honey, or the honey-combe, dropping and diſtilling, yea diffuſing comfort, evenii1 Pet. 1.8.1 Pet 1:8 joy unſpeakable and full of glory.

Whoſoever then finds in himſelfe any ſound note of election,Notes of Regeneration. and regeneration, that man may aſſure himſelf he hath not committed, no norkk1 Joh. 3.9.1 John 3:9 can commit this deadly, and unpardonable ſin: let me epitomize the larger enumeration of ſuch ſignes under the ſhort abridgment of theſe few heads.

1. Peccati diſplicentia, llEze. 36.31. Rom. 7.15.Ezek 36:31Rom 7:15diſlike of ſin, godlymm2 Cor. 7.10,11.2 Cor 7:102 Cor 7:11 ſorrow for ſin, ſtriving againſt ſin, though his falls have been fowle even againſt knowledg, he may be aſſured he is free from this ſin.

p. 512. A ſecond may be Veritatis Amor, Cordialloo2 Theſ. 2.11. Pſ. 119.20.97. Job 23.13.2 Thess 2:11Ps 119:20Ps 119:97Job 23:13 love of Evangelicall Truth, if that ſtill be deare unto him, inſomuch as he would be content to buy it at any rate, but will ſell it at no rate, Pro. 23.23.

3. A third is Faith, not only that which is called Fides quae, the doctrine of faith ſtaying in the Hiſtory and generall truth of the Goſpel, to which as many a Caſtaway hath attained, ſo likewiſe many an Apopoſtate hath departed from it, 1 Tim. 1.19. 1 Tim. 4.1. But that which is Fides quâ, the faith of Gods Elect, Tit. 1.1. conſiſting not onelyonly in a bare naked knowledg, but alſo in the acknowledging of the Truth, which is after godlineſſe, ſpecially applying the promiſes of grace through Jeſus Chriſt to himſelfe in particular, Gal. 2.20. This faith, though**Eſt infirma fides, tamen, illa fides. little in regard of the meaſure, yet being ſound in regard of the Truth, it's alike pretious in all the Saints, 2 Pet. 1.1. nor will God quench the ſmoaking flax, Iſa. 42.3. Matth. 12.20. Though there may for a time appeare more ſmoak than fire, yet whilſt there is fire, there is the ſpirit of all grace, but chiefly of faith in the truth thereof, which is an infallible fruit of Election, 2 Theſ. 2.13.

4. The laſt that I ſhall now name is the love of the Brethren, becauſe they are Brethren, for the very profeſſion ſake of the truth of the Goſpel, not for any naturall endowments, or morall habiliments,pp2 Iohn 1.2 John 1 or for the meer emoluments, or ornaments of Fortune, all which are but pompatica, & volatica, as one calls them, the trappings, and dreſſes, like unto flatulent chaffe, They take unto themſelves wings, and fly away: But when grace that ſhineth in them is the motive of our love, that is an evidence indeed of our being tranſlated from a ſtate of ſpiritual death, to the contrary condition, and ſtate of ſpiritual life, and ſalvation, 1 John 3.14. If theſe things be in us, and abound, wee ſhall never fall from election, or (whilſt they are in their vigrous p. 52and predominant exerciſe) from the aſſurance of the ſame, 2 Pet. 1.10. Now, if we are aſſured of ſalvation, and that not only Certitudine objecti, as the Schoolmen ſpeak, as it reſts in mente divinâ, in the mind of God, certain in it ſelfe; but likewiſe Certitudine ſubjecti, as it is in the uſe of the right meanes, manifeſted to our owne breaſts by Gods ſpirit; we have then an evidence, that we are in ſtate of preſent grace, and ſo are borne of GOD, and by conſequent ſinne not unto death.

Ʋſe 2.I haſten now Brethren, for a ſecond Uſe, but very ſuccinctly, of what hath been thus enlarged upon this ſin; It may ſerve to reſtrain from all raſh, and headlong cenſure of others, whoſe facts perhaps may be grievous, yet they for all that, not culpable of this great tranſgreſſion, it may be they perſecute, blaſpheme, &c. Howbeit, inaſmuch as we know not whether it iſſue out of malice, at leaſt, though evidence be apparant of malice againſt our perſons; yet if not, for Grace-ſake, feare to cenſure of this ſin unto Death: It's not ingenuous to be like Porcupines darting quills ofqqMatth. 7.1. Luke 6.37.Matt 7:1Luke 6:37 cenſure on mens ſpiritual ſtates, or but doubtfull actions: the carriage of our Saviour towards the carping Phariſees, (who were ſtill angling after ſome advantage againſt him, ſeeking to catch ſomething out of his mouth, that they might accuſe him, Luk. 11.54.) I ſay, his carriage towards them in the buſineſſe of the woman accuſed for being taken in the act of Adultery, John 8.8. is very remarkable; whilſt they continued asking of him what puniſhment ſhe deſerved, they intending to have ſurrounded him with a Dilemma, that if he had ſaid ſhe was to be ſtoned, he had been a medler in State matters, things criminall, and capitall; if not, then he had ſpoken againſtrrActs 6.11.Acts 6:11 Moſes, and the Law, and by that have brought himſelfe in danger; but our Saviour, to divert the importunity of ſo many intangling queſtions, v. 6, & 8. He ſtooped downe, and with p. 53his finger wrote on the ground, as though he heard them not, many are the conjectures at what that ſhould be which he then wrote: Saint Ambroſe his conceit was. that He wrote that ſentence, Matt: 7.3. Why beholdeſt thou the moat that is in thy Brothers eye, but conſidereſt not the beam that is in thine own eye. Beda gneſſed, that he wrote the ſentence which He ſpake, he that is without ſin among you, let him firſt caſt a ſtone at He: Haymo ſeems more witty, than judicious in his apprehenſion hereabout, He thinks he wrote certain Characters in the pavement, which the accuſers beholding, might ſee as in a glaſs their own wickednes, and ſo bluſhing at it, ſlunk away, in the conviction of their own Conſcience: But whatever it was ſure we are (ſaid once an eminent Divine of our Church) our Saviour would have falſe accuſations written in duſt, to be trodden under foor of thoſe that paſſe by, take we heed how wessRom. 14.10.Rom 14:10 judg raſh judgment of another mans ſtate, or conſcience, preſume not to ſit in Gods Conſiſtory, every man ſtands, or fals, in point of his ſouls judgment to the SupremettJam: 4.12. Lawgiver,vv1 Cor. 4.5.1 Cor 4:5 Judg therefore nothing, before the time, that God, who alone judgethwwJoh. 7.24 1 Sam: 16.7.John 7:24 righteous Judgment, doth diſcover all ſecrets, and actions, whether they be good, or whether they be evill: In the mean time, let us obſerve in the T…xt, that there is a ſin not unto death, as well as that which is ſaid to be unto death,Spiritualia peccata graviora ſunt, quàm Carnalia: quia Spirituale peccatum plus hahet de averſione, â Deo, & Carnalia peccata habent vehementius impulſivum, viz. ipſam connatam … cupiſ… … for which there is a warrant for us to pray, and upon our prayers (duly qualified) a promiſe to be heard for the life of our Brother repenting, there remains yet ſomething farther obſervable, out of the body of the Text, which I ſhall only intimate, and ſo conclude this diſcourſe for the preſent.

Whereas the Apoſtle ſaith, there is a ſin, one unto death, and another not ſo, we may note a difference, and diſtinction of ſins, one is more haynous than another, there are ſome ſtains: Cant: 4. and in Iſa: 1.18. ſins of a ſcarlet dye, ſome ſins againſt the Body: 1 Cor. 6.18. p. 54others againſt the ſoul, Prov: 3.36. ſome y moats, and ſome beams, ſomezzMatt. 23.24. Among the latine is a critical diſtinction between pecc atum, crimen, ſcelus, facinus, flagitium, deli…tum, vitium, vid. Albert: …ov…camp… p. 365. De Juſtifie: Facere non facienda pec…atum eſt, facienda non facere delictum eſt, Hugo de S. victore, Allegor: in Exod: l 3. c: 6. & vitia flagiciis leviora ſunt. Aul: Gell: l. 1. c: 17. Noct: Attict: Delictum eſt contra praecept: affirmat: Commiſſ…n, contra negativum. Nic: de orbellis, in 2 Sent: Diſt: 43. & Lumbard: l: 2. Diſt: 42.1.Matt 23:24 gnats, and ſome Camels, ſome ſpots, Jud. v: 12. and ſome monſtrous clouts, Iſa: 64.6. There are ſins of incogitancy, or of ſudden ſurreption, as vain ſights that affect to ſome ill, or idle, and inde pendent thoughts, which have no conſiſtancy together, from ſuch ſecret, undetected ſins David prayed to be cleanſed: Pſal: 19.12. There are alſo ſins of ſet purpoſe, when the heart of the Sons of men is [fully ſe…] in them to do evill: Eccleſ: 8.11. There are ſins of ignorance, for which attonement might be made, and there are other committed with an high hand more preſumptuouſly, and ſeverely to be puniſhed Numb: 15.30 Pſal: 19.12 13: There are ſins of infirmity. Pſal. 77.10. and there are ſome raigning: Rom: 6 12. Eph. 2.2, 3. ſome cuſtomary. Jer. 13.23. and there is a ſin, or blaſphemy of malice, which is unpardonable: In ſumme, ſins m…y be ſaid to ariſe in haynouſnes 3. manner of wayes. 1. Genere, in the kind of the ſin. 2. Gradu, in the degree of it. 3. Circumſtantiis, in the circumſtances. In the kind ſo ſaith Solomon, though theft be a ſin, yet adultry is more haynous, as appears by the penalty of both: Prov. 6 30.32. in the kind of it, its greater: ſo vain ſwearing abominable, but falſe ſwearing is, in the kind more damnable, In the degree Mat: 5.22. Raſh anger a degree of murther, reproachfull railing higher, but actual embruing hands in blood, ſtill much more enormous: wanton looks diſpoſe to adultry, unchaſt geſtures more, but the act of uncleanes fowleſt of all: In the circumſtances, ſome vary the kind of the ſin, as thus, theft of common things from men a ſin, but robbing God, Mal: 3.9 is a ſacriledg, and reducible under the breach es of the firſt precept,**Pet: 3.9. railing at men a ſin, 1 Cor: 6.10. but railing at God, blaſphemy. Matt: 12.31.32. There are alſo circumſtances, that though they vary not the kind of the ſin, yet add much to the aggravation of it; three only we may inſiſt on. 1. The motive. 2. The p. 55manner. 3. The iſſue. To perſecute of ignorance, as Paul did: 1 Tim: 1.13. is much, but of malice more, the motive makes it ſo; to ſin of paſſion, inordinate, diſcomfortable, Pſal. 116.11. but to ſin wilfully more dangerous: Heb: 10.26. For the manner, to ſin in ſecret, Eph: 5.12. fearfull, but to declare ſinsaaVid. Thom. 1 a, 2 ae, qu: 73. Art. 3. openly as Sodom, Iſa. 3.9. far more haynous; once to fail in duty to com…it drunkenes, its ſinfull, but daily to add drunkenes to thriſt, Deut: 29.19. and to ſay, as thoſe ſwiniſh Athe iſts in the Prophet; Iſa: 56.12. Prov: 23.35. To morrow ſhall be as this day, and much more abundant, this ſtil heightens the odious abomination: For the iſſues, thus conceive,bbMatt. 18.6, 7. Rom. 14.21.Matt 18:6Matt 18:7Rom 14:21 ſcandalous ſins are greater, and thoſe by whom manyccOmne animi vitium tanto coſpectius in ſe crimea habet, quanto major, qui peccat, habetur. Juven: Rationes a. vid: apud Thom: 1 a, 2 ae, qu: 73. Art. 10. exemplary are defiled, Heb: 12.15. than others that ſtick in the perſon ſingly, and by himſelf: I might be very copious under theſe ſeverall head…: But I conſider the great affairs now following.

And indeed, this is the conſtant Doctrine of our Churches, however theddHoc quoque tritum eſt in hâc faece Proteſtantium peccata eſſe paria; hâc. trutinâ non levius in Deum deliquerit ille caupo qui gallum gallinaceum, quàm qui hominem occiderit. Campianus Jeſuit. Rat. 8. Romane Catholicks charge us with a kind of ſtoichiſm in this point, as if we made all ſins equall: TheeeHoc de pa…ilitate peccatorum ſoli Stoici auſi ſunt diſputare contra omnem ſenſum generis humani. Hieron. ſtoicks, to whoſe Fate Tully in his Paradoxes ſeems to incline, had as the Jovinians ſince them a fond opinion, that all fins were equall, none more grievous than others, yea as greatly ſins He, Qui gallum gallinacium, as Qui Patrem interficit, who killed a Cock, as He who ſhew his Father; A ſentenſe deviſed by them, to keep men in more aw, and to make them have care to ſhun even the leaſt ſins, ſith al were of equal haynouſnes among them; but indeed, it is the high way …o prophanes; and the Scripture is expreſſe againſt this parility, (as Saint Hierome expreſſeth it) and for the * inequality of ſins,ffAmong the Greeks foreign, & foreign, differ; the one denoting every ordinary offence, and aberration from the right mark: the other, that ſin which is more enormous and deeply faſtened in a man, Sumitur pr gravi, & incondonabili crimine, Grotius: ſo likewiſe foreign, peccans, & peccator, or as St…phan: peccatoſus, qui peccati habitum comparaverit. Beza. Joh: 19.11. our Saviour ſaith p. 56of Judas, who delivered him into the hands, and power of Pilat, that h: had in the comparative, the [greater] ſin; there are bad: and there are worſe; 1 Tim: 5.8. He that provideth not for his own, is [worſe] than an Infidell, 2 Pet: 2.20: and Matt: 12.45: the latter end is worſe than their beginning: Ezek 16.47. Jeruſalem was corrupted [more] ban Samaria in all her ways; and this appears alſo by the diverſi y that is in the degrees of puniſhment, our Saviour himſelf ſpeaks of a more eaſie, and a more tolerable ſtate at the day of Judgment. Matt: 11.22.24. there is a greater, and there is a leſſe damnation. Matt: 23.14. there are many, and few ſtripes, Luk. 12 47.48. and though all ſins deſerve eternal death, yet are not all ſinners equally tormented. N…w God being affGen: 18.25. 2 Tim: 4.8. righteous Judg, proportions theggRev. 18.7.Rev 18:7 meaſure of puniſhments according to the meaſure, and degree of ſinning; ſome ſins there are which the Lord out of hithhMic. 7.18.Mic 7:18 longanimity, and patience, after a ſort, paſſeth by as not ſeeing them, Act: 17.30. foreign, winking at them: But there are others ſo atrocious, as that they cry aloud to Heaven for vengeance, of which nature was the blood of Abel, Clamitat ad coelum vox ſanguinis, & Sodomorum, vox oppreſſorum, merce de…enta …abo…um.Gen: 4.10. the grievous ſin of Sodom, Gen. 18.20. ſo likewiſe oppreſſion, Exod: 3.7 and 22, 23. and the defrauding labourers of their …i…e. Jam. 5.4: there is a fulnes of iniquity, ſuch as the Amerites aroſe unto Gen. 15 16. and a meaſure to be filed up, Matt: 23 32. ſuch was that ſtate of the obſtinate Jews, on whom a proportion able fulnes of wrath came to the uttermoſt. 1 Theſ. 2.16.

But, however upon theſe teſtimonies, it be clear, that this Stoiſciſme be faſly charged upon our Churches; yet is the opinion (it ſerms) much amongſt our People, to whom all ſins are equal; we are all ſinners (ſay they) …u… but I trow not al Adulterers not alremorſle…, and …mpenitent, ſinners: and they ſhall know, one day, that there is a difference of ſins, when God ſhal injudgment inflict heavier damnation.

p. 57Queſt.To ſhut up all, if we teach not an inequality of ſins, how then is it (ſay Papiſts) that we ſay all are mortal, and none veniall?

Anſw.To this the anſwer lyeth thus, though the diſtinction of mortal, and veniall, be not in terms, ſo expreſſed, yet in ſenſe, it is contained under theſe words of the Apoſtle, A ſin unto death, and a ſin not unto death: the odds is only in the manner of explication: venial ſins to them are all ſuch which are ſo in their own nature, as light matters out of incogitancy, and of ſurreption, or of humane infirmity, as impertinent thoughts, idle words, wanton glances, &c. ſuch as theſe are pardonable in themſelves, at moſt, are made expiable by ſomeiiRemiſſio venialis peccati nihil aliud eſt, quàm ſolutio poenae temporalis pro eò debitae. Scotus l. 4. Diſt. 21. cemporary ſufferings, even withoutkkAd remiſſionem peccati venialis non requiritur paenitentia propriè accepta remittitura. veniale per Satiſpaſſionem in purgato rio. Biel, 4. ſent. diſt. 16. qu. 5 Art: 2. repentance properly taken either here, or in purgatory, mortall, in their ſenſe, are ſuch only as are of the groſſeſt kind, and which do vaſtare conſcientiam, wound and waſt the conſcience, as Murther, Treaſon, Sacrilege, &c.

Now, Brethren, the Orthodox right meaning of the diſtinction is, in ſum this: ſins are ſaid to be mortall, or veniall, either in their own naturall merit, and deſert, or elſe in the event, and iſſue: If we look to the naturall merit of every ſin, yea though it be but allPro. 24 9.Prov 24:9 thought of fooliſhnes, it is mortall, deſerving the curſe, Gal: 3.10. and eternal death, Rom: 6.23. Yet in the event, and iſſue, ſome ſins are veniall, that is, capable of pardon, yea, all and every ſin incident into the elect, and into the adopted Sons, and Daughters of God; murther, and adultry, ſins mortal by deſert, yet veniall, and actuallymm2 Sam. 12.13.2 Sam 12:13 pardoned to David in the event, becauſe his Perſon was accepted into favour with God; Blaſphemy, and perſecution, ſins mortall in their deſert, yet both theſe, in the eventnn1 Tim. 1.13.1 Tim 1:13 pardoned unto Saint Paul, being aooAct. 9.15.Acts 9:15 choſen veſſel of ſalvation unto God; ſo was Peters perjury, and the deniall of his Maſter; yea, univerſally all ſins, allppMat. 12.31.Matt 12:31 manner of ſins, of what kind ſoever, are pardonable to Gods elect by Chriſt, yea p. 58actually al pardoned to them who are really, & indeed incorporate into Chriſt Jeſus, Rom: 8.2. And ſurely, (Beloved) Chriſt teaching us that we our ſelves ſhould forgive untillrrMatt: 18 22 ſeventy times ſeven times, after a ſort, gives us notice, (as a greatssBy Andr: Ser on Joh. 20.23.John 20:23 Divine obſerves) that He will not ſtick with us for the like number of ours; for God forbid we ſhould imagine, 'that he taught us to be more mercifull, than he will be himſelf: that number ſaith He, amounteth to ten Jubilees of pardon, for ſo many ſins we may hope for pardon at his hands: If thoſe be not enough, we have example of one whoſe ſins were more in number, than the hairs of his head: Pſal. 40.12. to whom yet all were remitted.

And whereas it is affirmed, (and that moſt truly) 1 Cor. 1.25. by the Apoſtle, that the weaknes of God is ſtronger then men; if there were any ſin greater, than could be remitted, then the weaknes of man (for of that cometh ſin) ſhould be ſtronger than God, which neither reaſon, nor religion will admit. And indeed, what is it in the ſins of the elect, and regenerate, that ſhould make them apprehend other, than a pardonablenes in it? In ſin are conſiderable, either the foreign, or tranſgreſſion of the Law, 1 Joh. 3.4. but all that tranſgreſſion is forgiven, Pſal: 32.1. or the pollution, 2 Cor: 7.1. and that is covered, andvv1 Joh. 1. 7 Rev: 1: 5. and Rev: 7.14. zech: 13.1.1 John 1:7 cleanſed, or the guilt thereof, through the offence of God, and behold, neither is that at all imputed to them, ver. 2.16. as the blood of the paſchall Lamb wherewith the two ſide-poſts, and the upper dore poſt of the Houſe, wherein it was to be eaten, Exod: 12: 7. (in tipe of Chriſt the true Paſſeover, as he is ſtiled: 1 Cor: 5.7.) was ſtriken, ſaved the owners from the ſtroak of the deſtroying Angel; ſo doth the blood of ſprinklingww1 Pet: 1. 2 Heb. 12.24Heb 12:24 of J…ſus Chriſt, cleanſe the Conſcience from dead works, Heb: 9.14.

To conclude, if our ſins be asxxMat: 7.3. moats in our eyes, and cauſe them to water. Loe, God hath his handkercheif, wherewith He wipes all tears from our eyes, p. 59Rev: 7.7: are theyyyIſa: 64.6. menſtruous? he hath his hyſop, wherwith to waſh, and to make us clean, Pſal: 51.7. If they be ofzzIſa: 1.18. a ſcarlet dye, yet He hath hisaaMal: 3.2. fullers ſope to whiten the Conſcience as white as ſnow, when our Saviour in the Garden ſweat butbbLuk: 22.44 [like] unto blood, it was a great agony, it made ſuch a ſweat, as was meritorious; yet this was but a preparative to his potion on the Croſſe, for there He ſweat not [like] unto blood, butccJoh. 19.34.John 19:34 blood and water, water to waſh away the ſins of our daily infirmities, and blood to purge our ſins in grain, and a deeper colour then blood our ſins cannot bear: ſhall we ſin (ſaith the Holy Ghoſt) that Grace may abound? God forbid: Rom. 6.1. yet if ſin do chance to abound, free grace hath the ſuperlative of ſin, and doth ſuperabound: abundat delictum, ſuperabundat gracia, Sin doth abound, but grace hath abounded above, it doth ſuperabound; Rom. 5.20. Abyſſus abyſſum invocat, ſaith the Pſalmiſt, one deep calleth for another, the depth of our ſins, for the depth of Gods compaſſions which never fail. And now, O that the Spirit of the Lord would give this Doctrine entrance into the hearts of all his People, and that theddEph. 1.18. Act: 26.18.Eph 1:18 eyes of their underſtanding were as bright as the Sun, that they might throughly ſee, and know the riches of the glorious inheritance of the Saints in light; who though they ſometimes fall, yet ſhall they not, can they not fall utterly away from God though the wicked one may tempt them, yet ſhall he not touch them, tactu qualitativo, as Caietan expounds it, with a touch of finall hurt, ſo dangerouſly to annoy them, as wholly to alter their renewed hearts unto a ſtate of total depravation, or corrupt impenitency, they ſhall not, theyee1 Joh. 3.9.1 John 3:9 cannot (under ſuch a ſtate of Regeneration) ſin unto death: Behold Chriſt, whoſe ſuit God never denyed: Joh: 11: 42. He hath prayed his Father to keep them through his own name: Joh: 17.11. and his Father is greater then all, and none is able to pluck them out of his Fathers hand, no nor out of his own p. 60hand, Joh: 28, 29. He hath kept them all in his Fathers name, and hath not loſt one of all whom his Father had given to him, Joh: 17.12. and (which is more ſtill) what Chriſt by his merit wrought [for] them, the ſame by his Spirit he virtually worketh [in] them, and enables them through his ſtrength, Phil: 4.13. in ſome meaſure, to keep themſelves under the right uſe of the lawfull means, 1 Joh. 5.18. for to our own ſafety, our own ſedulity is required; yes, (that I may cloſe up all with comfort, and leave ſomeffJoel 2.14.Joel 2:14 bleſſing from Heaven to Gods Saints behind me, that my lips like the Spouſe of Chriſt may drop as theggCant 4.11.Song 4:11 Hony comb, wherein there is both mel, & cera, Hony to ſweeten, and with all wax to enlighten) all you, (my Dearly Beloved Countrymen, andhhPhil. 4.1.Phil 4:1 longed for in the Lord) you who are born of God, you ſhall be all kept by Godsii1 Pet. 1.5.1 Pet 1:5 own power through faith, and ſalvation, be allkkPſal. 75.24.Ps 75:24 guided by his Counſel, and at laſt be brought home to his Glory. Even ſo be it, Amen, Amen.

foreign.

Amen.