A Preservative Against Deism, Chapter 1

A Preservative Against Deism · Chapter 1

p. 1CHAP. I. Of Pardon of Sin.

WHenever we are Serious and Retired, our own Hearts will tell us, That God is juſtly and highly diſpleaſed with us for our Sins; and that this Diſpleaſure of his will end in our total Ruin if it be not removed. Conſcience indeed is not always ſenſible of our Guilt; but 'tis ſoon awaken'd p. 2by any very ſharp Affliction: As the Seeds of ſome Diſtempers floating in a man's Blood, upon the Change of Weather, are apt to drop down into a tender and ſenſible Part, cauſing moſt acute Pains in the languiſhing Patient. No man therefore can have any rational and laſting Peace and Comfort of Mind, who is not well informed about the Forgiveneſs of Sins; which the Chriſtian alone, by the help of his Bible, can attain unto, but the Deiſt muſt be greatly bewildred about, who hath no other Inſtructor than the Light of Nature and Reaſon. For,

I. §. I That cannot fully aſſure us that there is Forgiveneſs of Sin with God. If this could be Certainly known by meer Reaſon, it muſt be gathered, either from the Eſſential Goodneſs of God, or elſe from the viſible Effects of his Bounty and Kindneſs.

p. 3From the Former of theſe it can't be Aſſuredly inferr'd. For tho' Forgiveneſs of Sin hath its Riſe and Spring in the Infinite Benignity of God; yet it doth not flow thence by Neceſſity of Nature, but 'tis a free Act of his Will, and the Work of his Soveraign Grace and Pleaſure. And therefore the Argument of the Apoſtle is very ſtrong and clear, 1 Cor. 2.11.1 Cor 2:11As no man knoweth the things of a man, ſave the Spirit of a man which is in him: even ſo theſe things of God knoweth no man, but the Spirit of God, and he to whom he is pleaſed to Reveal them. A ſhrewd Man may gueſs at the ſecret Thoughts and Reſolves of his fellow-Creature, but he can't certainly know them; much leſs can we in affairs of This nature penetrate into the Mind of God. That Eye which is too weak to reach to the bottom of a ſhallow Stream, can never pierce to the loweſt Depths of the Ocean. p. 4Sinners are worthy of Puniſhment, and 'tis not inconſiſtent with Goodneſs to inflict a deſerved Puniſhment on an Offender. God hath a Right to inflict; and who can aſſure us that he will remit his own Right, unleſs he himſelf declare his willingneſs to part with it? God neither will nor can exerciſe one Attribute of his to the Prejudice of another. He will not raiſe the honour of his Goodneſs on the Ruins of his Holineſs and Juſtice, or the Contempt of his Authority and Government: And how to reconcile theſe with the Pardoning of Sinners, is a puzzling Difficulty in which Reaſon cannot help us: And tho' it could, yet he is infinitely Juſt and Righteous, and therefore at leaſt he may reſolve to puniſh the Offender for ought that he knows; ſo that at the beſt it would be with our Souls, as 'tis fabulouſly reported to be with p. 5Mahomet's Body in his Iron Coffin, that hangs in the Air between the upper and the neather Load-ſtone; ſo ſhould we be in Suſpence between encouraging Hopes and uneaſy Fears, which muſt needs create a mighty Torment in our Minds; this being a matter whereon our Welfare in both Worlds doth ſo intirely depend. The Scriptures tell us (and tho' that will have no weight with a Deiſt, yet it will with thoſe who own their Authority) that notwithſtanding the immenſe Goodneſs of God, yet Devils, who were originally more noble Creatures than we, remain bound in Chains of Guilt as well as Darkneſs, and are reſerved to the Judgment of the Great Day. And that there ſhould be Forgiveneſs for fallen Man, when there's none for Apoſtate Angels, who can aſſure us?

Nor can this be Certainly inferr'd from the viſible Effects of Divine p. 6Bounty and Goodneſs. Men perceive indeed that God is Kind; but withal they frequently feel to their Coſt that he is Juſt, and know within themſelves that 'tis Righteous in him to render Tribulation and Anguiſh to every evildoer. He doth do it in ſome terrible Inſtances in this World; and for ought that meer Reaſon can tell us, he may do the like in the other World too; tho' he may defer it for a Seaſon, as long as this preſent Life doth laſt; and fill mens Hearts with Food and Gladneſs for a Time, to reward thoſe broken Mixtures of Good that may be in them, or as a Recompence for ſome uſeful Service they may do (tho' his Glory be not deſigned by them therein), or to employ them as the Inſtruments of his Providence for the relieving or vexing of others: or for ſome other wiſe Ends that may be paſt our finding out. A Malefactor may know p. 7that his Prince is very good and kind, who for wiſe Reaſons of State, which he can't penetrate into, gives him an uncertain Reprieve ſine Die, keeps him in an airy Priſon, and feeds him there very plentifully at the Publick Charge: Yet this is but a very ſlender Argument that therefore he ſhall undoubtedly be pardon'd: Eſpecially if he know him to be a very Juſt and Righteous Governor, who greatly hates and deteſts the foul Crimes he hath been guilty of: And moſt of all, if the Priſoner enter into new Conſpiracies and Rebellions againſt him, while he is ſo lovingly treated: Which is the caſe of all Mankind with reference to God, who are daily provoking him, while they live every moment on his Bounty. The utmoſt that can be ſolidly gather'd from the common Patience and Goodneſs of God, is but ſome looſe and faint p. 8Hopes, which may encourage Sinners to hearken out and enquire after a way of Reconciliation with God. The Ninivites carried this matter as far as any can by meer natural Light and Reaſon, Jonah 3.9.Jonah 3:9when they ſaid, Who can tell if God will turn and repent, and turn away from the fierceneſs of his Anger, that we periſh not? But then on the other hand, nothing being ſo ſuſpicious as a Guilty creature, eſpecially when he hath to do with a Holy and a Jealous God, he may as well ſay, Who can tell but that God will Not turn, nor repent, nor turn away from the fierceneſs of his Anger, and then we muſt periſh, and there is no remedy? We can never have a firm Foundation for a Full and Comfortable perſuaſion, that God will indeed forgive Sins, unleſs ſome Act of Grace and Indemnity be publiſh'd from Heaven to that end and purpoſe.

p. 9Such a one we read of in the Holy Scriptures, in which we have the higheſt Aſſurance that can be either given or deſired. We have a firm word of Promiſe frequently repeated, to build upon. The Son of God came down from Heaven on purpoſe to preach this Doctrine in his own Perſon. He hath purchaſed this Bleſſing for us by the ſharpeſt Sufferings. When he returned to Heaven, Luk. 24.47.Luke 24:47he commanded that Remiſſion of Sins ſhould be preached in his Name; and hath ſettled an Order of Men, who are appointed by this Argument to beſeech Sinners to be reconciled to God. This is one expreſs Article of the New Covenant which he hath ſealed with his own Blood, that God will be merciful to our Iniquities, and our Sins he will remember no more. He bequeathed this as his dying Legacy among all his ſincere Followers in his Laſt Will and Teſtament: A p. 10Remembrance whereof he would have continually kept up among them; and in order thereunto he inſtituted the Ordinance of the Supper; for the Cup which we there drink of, is the New Teſtament in his Blood, which was ſhed for the Remiſſion of our Sins. And as a Prieſt he intercedes for this great Bleſſing, and as a King beſtows it on his People.

II. §. II Suppoſe that Natural Light and Reaſon could aſſure us that God would forgive, yet it cannot certainly inform us how far this Pardon ſhall reach, either as to Perſons, or Offences. If we had been left barely to our own Thoughts and Conjectures in this matter, very few, if any, could have had a well-grounded comfortable Aſſurance, that they in particular ſhould find Mercy at the hands of God.

p. 11We could not reaſonably preſume, it ſhould be an Univerſal and Unlimited Pardon. Surely God will make Examples of ſome, and, for any thing I know, (might every one ſay) he may make one of Me, among the reſt: If any be excepted, why not I?

If I am a mean and inconſiderable Man, 'tis no great matter; no great loſs, if ſuch an one ſhould periſh: And I am the rather induced to fear that I ſhall, becauſe of the Inequality of the Divine Favour, in diſtributing temporal Mercies with ſo Sparing a hand to me, the beſtowing of which is the chief Ground I have to hope for his Pardon. And therefore thoſe, who are very low and poor, and under ſuch miſerable circumſtances, that they rather indure life, than injoy it, have Reaſon to ſuſpect the good will of God towards them; to whom he has given ſuch weak and feeble Motives to Repentance, p. 12and ſuch ſlight Grounds to hope for a Pardon thereupon.

If I am a Man of Figure, for that very reaſon God may ſingle me out, to make his Power, his Juſtice, and his Wrath, ſo much the more Glorious. And generally wiſe Governors are wont to make ſome ſuch as theſe, Publick Examples of their juſt Diſpleaſure.

But be a man what he will, as to his Circumſtances in this World; there is none but has committed a great many Sins, and ſome of them are of a Crimſon Dye: For where is the Perſon to be found, who has not often offended againſt ſhining Light, and indearing Love; againſt alluring Mercies, and bitter Afflictions; againſt repeated Promiſes, and ſolemn Vows? Now 'tis true indeed, that any ſingle Sin, tho' of the ſmalleſt Size, will make ſad Work in the Conſcience, if it be ſet home p. 13with Power on the Heart: As the diſorder of any minute ſingle part of our Bodies, an inconſiderable Stone, or a ſmall quantity of Gravel in our Reins, will fill us with moſt exquiſite Pain. Yet generally it is the Multitude and Greatneſs of mens Sins, and the heinous Aggravations of them, that make the deepeſt wound in their Spirits. Hence God has given us ſo many repeated Declarations in his Holy Word, of the Fulneſs, the Plenty, the Riches of his pardoning Grace and Mercy; That he will forgive iniquity, tranſgreſſion, and ſin; That the Blood of his Son cleanſeth from all Unrighteouſneſs, &c. Theſe Scriptures are like thoſe Herbs, which ſome curious Men tell us of, that have the Signature of thoſe parts of the Body, whoſe Griefs they are deſigned to aſſwage; Or the Figure and Colour of thoſe Diſeaſes, for the Cure whereof the kind Hand of p. 14Nature has provided them. They clearly ſhew our Diſeaſe, as well as are intended to heal it; and plainly ſignify how hard a matter it is to ſettle the peace of a troubled Soul.

Nay the Better and more Serious any man is, ſo much the Greater would have been his Uncertainty and Perplexity in this matter: For the Better any man is, the more does he obſerve the inward Corruption of his own Heart, which others take no Notice, and make no Account of; And the deeper Senſe has he of the Holineſs and Juſtice of God, of the Vileneſs of his own Sins, of his Deſert of Wrath and Vengeance, and his Unworthineſs of Divine Favour.

And every man, but eſpecially ſuch a one knows ſo much More againſt himſelf, than he does againſt the Generality of Others; that it is reaſonable for him to conclude, that, all things conſidered, he is one of the p. 15Chiefeſt of Sinners. How natural is it therefore, for all, and eſpecially for ſuch, to cry out, Tho' peradventure there may be Mercy for Others, yet ſure there is none for Me; I am afraid, that I and My Crimes may be excepted, and that pardoning Grace ſhall not extend ſo very far as to take Me and my Sins within its Reach and Compaſs; that the Wing of Mercy will not be ſpread ſo wide, as to cover Me, and all my numerous and mighty Offences.

But now from this miſerable Diſtreſs, Revelation doth thoroughly deliver us, by certifying us, that, as far as the Heavens are above the Earth, Iſa. 53.7, 8, 9.Isa 53:7Isa 53:8Isa 53:9ſo far are God's Ways and Thoughts above ours: And therefore he is ready Abundantly to pardon. Our Bleſſed Lord hath told us, Mat. 12.31.Matt 12:31All manner of Sin and Blaſphemy ſhall be forgiven. Blaſphemy is a wounding the Name of God. Now every Man is tender of p. 16his Reputation as of the Apple of his Eye, and God is jealous of his own Honour. Yet, not only all other Offences, but even this too, of what ſort and kind ſoever, tho' attended with very aggravating Circumſtances, ſhall be forgiven unto Men; 'tis ſpoken indefinitely, to Any Man, (always provided he comply with the Conditions of the Goſpel), the Blaſphemy againſt the Holy Ghoſt only excepted. And 'tis very obſervable how theſe words are brought in. Our Saviour was now moſt highly provok'd by the malicious Phariſees, whoſe malignant Souls were poſſeſt by a worſe Devil than any of the Bodies of thoſe who were healed by him, and therefore wickedly imputed his Miracles to the Power of Satan. Our Lord did moſt heinouſly reſent this, as well he might. And yet before he thunders out Wrath and Vengeance againſt them, words p. 17of Grace drop from his Lips towards others, and Mercy gets the ſtart of Juſtice. He begins with theſe words, Wherefore I ſay unto you, All manner of Sin and Blaſphemy ſhall be forgiven unto men; and afterwards adds, But the Blaſphemy againſt the Holy Ghoſt ſhall not be ſo. And the Apoſtle tells us, that among others, this is one peculiar Excellency of Chriſt's Goſpel above Moſes's Law, That whereas he that deſpiſed the latter by Sinning preſumptuouſly againſt it, died without Mercy; yet through the former ſuch an Ample Forgiveneſs was preached, Acts 13.38, 39.Acts 13:38Acts 13:39that by him all that believe are juſtified from All things from which they could not be juſtified by the Law of Moſes. And at another time; That where Sin has Abounded, Rom. 5.20.Rom 5:20there Grace ſhall much more Abound; i. e. upon mens Compliance with the reaſonable Terms which God hath ſettled. Which brings me to the

p. 18III. §. III The Light of Nature and Reaſon cannot fully aſſure us of the Terms, upon which Forgiveneſs may be had. It will indeed tell us, that God cannot but inſiſt upon Repentance: But the great Queſtion will be, Whether this alone will do? The Pleas which have been made for it will appear to be of no force; which are theſe,

1. That Repentance is the aaBlount's Aſſert. of Lord Herbert's Five Principles.beſt thing a Man can DO, and therefore God muſt be contented with it. So ſaith another, and he was a Perſon of great Worth, bbDr. Whichcot's Sermon, p. 318.If the Sinner Repent, you have his Conſent, and his whole Heart; you have then gain'd his Mind and Soul, and he doth then all that is in him to DO. 'Tis all the ccS. N. Diſcourſe of Natural and Revealed Religion, p. 86.Satisfaction or Amends that we can make: p. 19Saith another Ingenious Advocate, And ſeeing it is All that we can DO by way of Reparation for our Offences, tho' Juſtice will take no notice of it, yet Mercy will. If God is indeed a Merciful and Benign Being, he will moſt certainly accept the Payment we are able to make, and not inſiſt on Impoſſible Demands with his frail Bankrupt Creatures.

But I do not know what Statute-Law Men have to oblige the Almighty to Compound with his poor Debtors, and eſpecially to take ſo very little as this is. To Repent, indeed, is one of the beſt things that a Sinner can Do; but if that be all he has to offer or ſay for himſelf, there is another thing that it becomes the Criminal to think on, beſides doing, and that is Suffering: And it is what he has Reaſon to reckon upon. We may ſay in this Caſe, as God does in another, Go now, Mal. 1.8.Mal 1:8and p. 20offer it to thy Governor, and ſee whether he will accept it. Courts of Juſtice take very little notice of the Malefactor's Repentance. The Law muſt be obſerved, and Ordinarily the Offender muſt be puniſhed; And this is wont to be done, notwithſtanding the Mercy of the Judge, and without any Imputation of Injuſtice or Cruelty. Nay on the contrary, it would be Injuſtice, Cruelty, and fond Pity, if a Traytor, a Murderer, or the like Offender, after a Multitude of repeated enormous Crimes, ſhould be pardoned, merely becauſe he does repent.

2. Ibid.'Tis urged, That no Generous Man, but will forgive his Enemy, much more his Children, if ſuch Enemy diſapproves the wrong he has done, is troubled and grieved for it, reſolves to be friendly and reſpectful for the time to come, &c. I ſay, there is no generous Man, but will forgive his Enemy, who p. 21is thus affected to him; How much more ſhall God forgive all Perſons thus Diſpoſed, and thus Reformed; ſeeing there is no Generoſity in Man, but what is, with his Nature, infuſed into him by God; or is an improvement only of the Divine Seed, which God our Maker planted in our Natures. But to this I reply: In many Caſes, a Private Perſon has no lawful Power to remit the Penalty of a Crime: As in the Caſe of the Murder of a near Relation, or the deep wounding of a Man's Reputation, on the publick vindicating whereof, his Uſefulneſs, the Honour of Religion, and the Good of many Souls, may depend. But however, God muſt be conſidered, not as a Private Perſon, but as a Publick one, as the Holy, Juſt Rector of the World, under whoſe deep Diſpleaſure we are fallen by our Sins, Id. p. 234.as this Author himſelf cannot but acknowledge afterwards. p. 22Now, the Caſe of a Private Perſon, and a Publick One, is vaſtly different. It is ordinarily neceſſary, for the Honour of the Government, and the Publick Good, that Offenders and Diſturbers of the Common Order, ſhould be reſtrained and puniſhed. And if this Plea had any thing in it, the Magiſtrate muſt forgive every Delinquent, how Notorious ſoever, if he do but approve himſelf a true Penitent: Whereas God does command the Magiſtrate, as his Vicegerent, to inflict the Penalty on Offenders notwithſtanding their Repentance; and in ſo doing, they act as the Miniſters of God: What they do, is his Act more than theirs. Yea, God himſelf, in the Courſe of his Providence, does lay very ſevere Judgments upon them that are truly Penitent, (of which more by and by). 'Tis further pleaded:

p. 233. Id. p. 86.Wiſdom will effectually diſpoſe God to forgive the Penitent, becauſe the Creature is reformed by Repentance, is made ſuch as it ought to be, and ſuch as God willeth; which being ſo, it cannot be now Wiſdom to deſtroy it by Puniſhment, or to afflict it unneceſſarily: It is not Juſtice, but Rage, to Puniſh, when the Perſon to be puniſhed is already Amended. This is further enforced by another, Dr. Whichcot. Serm. p. 314.becauſe to inflict Evil hath only in it the Notion of a Remedy, the Place of a MEAN, not of an END. Now we know that no more of a Mean is deſigned than what is neceſſary for the End.—Therefore I take it for granted, that where there is Wiſdom and Goodneſs in the Agent, all Puniſhment is for Inſtruction, Reformation, and bettering of the Offender, or for Example to By-ſtanders. And I cannot tell what is Good in Puniſhment, but theſe TWO. (But let him that can tye Contradictions p. 24together, reconcile this with the following Words of the ſame Great Man, Id. p. 318.viz. Puniſhment in the Hand of God, is either for the MAINTAINING HIS AUTHORITY, or for the DEFENCE of RIGHTEOUSNESS, or for the Reformation of a Sinner, or for an Effectual Admonition to the By-ſtander. Where the TWO in the compaſs of a very few Pages, are encreaſed to FOUR. But he goes on.) Id. p. 317.If the Sinner leave off to Sin, and condemn himſelf; then the Neceſſity of Puniſhment is taken away: For that for which Puniſhment is made uſe of, is obtained without Puniſhment. And we never make uſe of a Mean, if the End be obtained.

But to this I Reply, This whole arguing proceeds on a wrong Suppoſition, That the Reformation of the Offender is the only end of Puniſhment: Whereas Satisfaction to the p. 25Law, the Honour of the Government, the Explation of the Crimes committed, are at leaſt as noble Ends, and as neceſſary, if not more ſo, than that. Without due care in this Matter, the Divine Threatenings will appear to be like thoſe Flaming Swords that ſometimes hang in the Air, vain Meteors, and mere Vapours, that have no real Edge; and in the Judgment of many wiſe Men, do not praeſignify any future Calamities that ſhall certainly follow, but only ſerve to affright weak and ſuperſtitious Minds.

How confidently ſoever ſome Men may talk, yet they have the Common Senſe of all Mankind lying againſt them. Who will ſatisfy Divine Juſtice? Who will make our Peace with the Offended Majeſty of Heaven? Has been a moſt puzzling Inquiry in all Ages. The Heathens ſaw ſomewhat more was neceſſary p. 26than a bare Reformation of Manners, to appeaſe the Anger of their Gods; and rather than depend upon that alone, have thought it more Rational to take up with any thing, even the moſt fooliſh, and extravagant, and brutiſh Contrivances of Purgations, and Offerings, of Humane Blood and Sacrifices. Micah 6.7.Mic 6:7Wherewith ſhall I come before the Lord, and bow my ſelf before the High God? Shall I come before him with Burnt-offerings, with Calves of a Year old? Will the Lord be pleaſed with thouſands of Rams, or with ten thouſands of Rivers of Oil? Shall I give my Firſt-born for my tranſgreſſion, the fruit of my Body for the ſin of my Soul? Yea, the great Patriarch of Natural, and bitter Enemy to Revealed Religion, after all his Confidence, That meer Repentance would expiate mens Offences, was himſelf, at a loſs in this matter, as appears by the following Paſſage:

p. 27**Et quidem quinque hos Articulos bonos, Catholicoſque eſſe, unuſquiſque procul-dubio fatebitur: ad Salutem tamen aeternam comparandam, non ſufficere perhibebunt nonnulli. Caeterum qui ita locutus fuerit, nae ille quidem audax, nedum ſaevum temerariumque effatum (meâ ſententiâ) protulerit; quum nulli ſatis explorata ſint judicia Divina: quam etiam ob cauſam, neque eas ſufficere protinus dixerim: attamen magis probabilis mihi videtur eorum opinio qui aequè pie ac leniter de Dei Judiciis ſtatuunt, dum homo quod in ſe eſt praeſtat. Herbert de Religione Gentilium, p. 217.Theſe five Articles (viz. 1. The Being of God. 2. That he is to be Worſhipp'd. 3. That Virtue is the principal part of Divine Worſhip. 4. That we ought to Repent of our Sins. 5. That there are Rewards and Puniſhments in the preſent and future life) every one, without doubt, will acknowledge to be Good and Catholick: but ſome will pretend they are not ſufficient to Eternal Salvation. But he that ſhall ſo ſay, is a bold man, and, in my opinion, pronounces a cruel and raſh Sentence. p. 28Seeing the Judgments of God are not fully known, for which Reaſon neither will I peremptorily ſay they are Sufficient, &c. Such is the Power of Truth, that it will be reveng'd on its fierceſt Adverſaries, and force them who contradict it, to contradict themſelves alſo.

4. 'Tis urged, that God is our Common **Si juſtitiae Divinae haut factum ſatis ex Poenitentia dixiſſent fortè Sacerdotes, acerbioremque quàm ex dolore interno exigi debere poenam contendiſſent, hiſce ita occurri tum temporis potuit, Deum Summum eſſe Patrem communem, adeoque in Filium Poenitentem haut graviter animadverſurum. Herbert de Relig. Gentil. p. 199.Father, and will not ſeverely animadvert on his Penitent Child: Or, as another ††Dr. Whichcot's Sermons, p. 310.enforces it, God hath ſtamp'd Impreſſions of Goodneſs and Kindneſs throughout the whole Creation.—Every thing maintains its own Off-ſpring, and endeavours to bring it to good (according to the ſeveral Natures of every kind), p. 29and if it be capable, it bears its Off-ſpring Affection.—Now whatever **Id. p. 312.Perfection is found in any Creature, is in God Primarily, Originally and Eſſentially. We all commend the Merciful and Compaſſionate Diſpoſition above the Cruel and Malicious. And ſhall we attribute that to God, which we condemn in any Creature? But ſure 'tis not reaſonable to inſinuate that God is cruel and malicious for puniſhing Delinquents: Eſpecially conſidering what this Reverend Author ſaith in the very next Page, viz. If God ††Id. p. 313.do puniſh Sin, he doth that which is Juſt. And ſhould I argue, that becauſe God is Originally, Primarily and Eſſentially Juſt, and therefore he will certainly puniſh Sinners, if this be all they have to plead that they do Repent, it would hold altogether as ſtrongly as his arguing from his Goodneſs that he will forgive them p. 30barely upon their ſo doing. We all commend Juſtice in Men, and eſpecially in a Magiſtrate, and cenſure the lazy and fond Neglect of it. And ſhall we attribute that to God which we condemn in the Creature? Or ſhall there be any Excellency or Perfection in us which is wanting in him? He that made the Eye, ſhall not He ſee? and he who formed the Ear, ſhall not He hear? Beſides, 'tis as certain that God is our Common Ruler, as that he is our Common Parent; and 'tis Matter of Fact that he do's inflict very ſevere Penalties on his Rebellious Subjects, notwithſtanding their Repentance.

5. 'Tis further urged, That Men are by Nature **—Homines naturâ ſuá fragiles peccatoque obnoxios eſſe. Herbert de Relig. Gentil. ubi ſupra.frail Creatures, and liable to Sin. And that, ††Dr. Whichcot's Sermon, p. 321.tho' the Act of a Creature may be aggravated in p. 31reſpect of the Perſon againſt whom it is committed, yet in themſelves our Sins are but Acts of Weakneſs, and they are ſo in God's Account and Eſteem, &c. And if there were as much Weakneſs in All of them as there is in this Objection, a man might be hard put to it to make a Reply. But are our Wilful and Heinous Provocations to be dwindled away and ſhrunk up into Sins of Infirmity? If all our Sins are both in Themſelves and in God's Account but Acts of Weakneſs, I don't know why they ſhould not be ſo in Ours too. For we can't do better than to entertain ſuch Sentiments as are agreeable to the Nature of Things, and the Judgment of God himſelf. But Good men have not been wont to take up with ſuch Notions as theſe. Saul urged for himſelf in the matter of the Amalekites; That he did not reſerve part of the Spoil from any evil Deſign, but from a good Intention, p. 32to have wherewithal to furniſh out a Sacrifice to the Lord; 1 Sam. 15.21, 22, 23.1 Sam 15:211 Sam 15:221 Sam 15:23and tho' he was their King, yet in this the People over-ruled him, and it would have looked odly for him to have been leſs forward and zealous to provide for God's Worſhip than his Subjects were. But yet for all this, Samuel charges him roundly for it, and tells him it was Rebellion and Stubborneſs, which are as the Sin of Witchcraft, Iniquity and Idolatry. And holy Men have been wont to think as ill of their Own as of other mens Sins upon this Account. Holy David aggravates his folly from this Circumſtance, viz. the Perſon againſt whom it was committed. And he ſo intently fixed his Eye upon this, as tho' none elſe had been offended by him. Againſt thee, Pſ. 51.4.Ps 51:4thee only have I ſinned. And God himſelf, by the Mouth of Nathan, whom he ſent to him, warmly expoſtulates with him, 2 Sam. 12.9, 10.2 Sam 12:92 Sam 12:10Wherefore p. 33haſt thou deſpiſed the Commandment of the Lord to do Evil in his Sight? And agen immediately after, Thou haſt deſpiſed Me, ſaith he to him in the Name of God. And this is not only the Language of God in the Scriptures, but in his daily Providences too. Let any man conſider the numerous Calamities wherewith many times the World is covered as with a black Cloud, behold the Strugglings of dying Infants, liſten to the Cries of a wounded Spirit, and attend to the Groans of a departing Sinner, and then let him judge whether the Sins of Men are Acts of Weakneſs in God's Account and Eſteem.

Scripture indeed is brought in to countenance this ſtrange Aſſertion: For 'tis ſaid **Id. p. 322.he knoweth our Frame. Pſ. 103.14.Ps 103:14But if we read on to the end of the Verſe, it will appear that this is not ſpoken p. 34of the Corruption of our Natures, but the Weakneſs and Frailty of our Conſtitution: For 'tis added, He remembreth that we are but Duſt. And the ſame is the true ſenſe and meaning of that other Text which is preſs'd into this Service, Iſa. 57.16.Isa 57:16For I will not contend for ever, neither will I be always wroth: as is evident from the following words, which contain the true reaſon of theſe; not becauſe their Miſcarriages are the weak Acts of finite and fallible Creatures, &c. but becauſe then the Spirit ſhould fail before me, and the Souls which I have made. I might add, This is a Gracious Promiſe, which we know by meer Revelation, whereas we are treating of what may be known by the meer Light of Nature and Reaſon.

In ſhort, no Man would with any Patience bear ſuch a Plea as this in the Mouth of his Servant or Child, for their wilful Contempt and Defiance p. 35of his Authority. And ſuch talk as this, is one of the moſt effectual ways to give a fatal Check to the working of that Repentance which ſome deſign ſo much to extol; and which indeed can hardly be extolled too much, provided Men do it not ſo, as to juſtle a Mediator, and the Neceſſity of Faith in him in order to forgiveneſs, out of the World. For the chief Conſideration that melts down an Ingenuous Spirit into a Godly Sorrow, is this, the Wiſdom, Majeſty, Authority, Power, Goodneſs, and Juſtice of God whom he hath diſpleaſed. So that ſome Men by endeavouring to advance Repentance, do indeed diminiſh and diſcourage it; as the Sun by raiſing up Vapours out of a River, leſſens the Quantity of Water that was in it.

p. 366. 'Tis urged, That for **—Peccata Hominum non tam in Dei contumeliam, quàm in propriam utilitatem ſub boni alicujus apparentis obtentu fieri plerumque; ac licet in eo Nomines fallerentur, nihil tamen infenſo in Deum animo patratum fuiſſe. Herbert ubi ſupra.the moſt part Mens Sins are not committed ſo much in Deſpight to God, as for their own Advantage, under the plauſible ſhew of ſome Appearing Good. And if this be all that a Thief or a Murderer have to ſay for themſelves, That the one robbed, and the other aſſaſſinated his Neighbour, not out of any direct Deſign to affront the Law or Government, but meerly to get a good Sum of Money, or to be reveng'd on his Enemy, which to them did ſeem very deſirable, this would never prevent the pronouncing or executing the Sentence of Death upon them.

p. 377thly. Laſtly, 'Tis yet further argued, That 'tis Worthy **Dr. Whichcot's Serm. p. 313.of God to Pardon Penitents. It is more effectual to the Purpoſe of God's Honour and Glory. For when he Pardons, he procures himſelf Love, and gains the Heart and Soul of his Creature. But if he puniſh, the Party endures becauſe God is Stronger, and the Creature cannot make Reſiſtance. And again, 'Tis ††P. 318, 319.a greater Excellency to win and reconcile by Gentleneſs and Fairneſs, than to overcome by Power and Force. To win and overcome by fair Means, by Reaſon and Argument, by Courteſy and Gentleneſs, theſe ſhew Wiſdom and Goodneſs; but to cruſh and ſubdue may be done by Power and Subtilty; by Power, becauſe the Perſon cannot make Defence; by Subtilty, becauſe the Perſon was ſurprized and taken at unawares. But the Caſe is not very fairly put. Here p. 38is mention made of the invidious Words of Power, and Force, and Subtilty, and the Creatures Weakneſs, which are not the Springs of God's puniſhing Men; but not a word of Holineſs and Juſtice, Preſervation of Publick Order, the Honour of the Divine Law and Government, or the Deſert of the Offender, which are the true Cauſes of it. Men do not ſuffer, becauſe God bears them down by main Force, as an Oppreſſor; or outwits and over-reaches them by Craft; but becauſe they have deſerved Puniſhment; and theſe valuable Ends, which I am ſure 'tis Wiſdom effectually to ſecure, do call for the inflicting of it. And as for Goodneſs, it never was the Intent of God, nor can it be for his Glory, as Governor of the World, to repreſent himſelf as a Being of meer Clemency and Kindneſs. No Creature would be more deſpicable p. 39than a living King reſembling his own Marble or Brazen Statue, with a Scepter in its Hand, which it never ſtirs, and a broad Sword lifted up in a very threatning Poſture, as tho' it would cleave any Man in two that came near it; but this terrible Inſtrument is in a dead Hand that never gives a Stroke; and therefore is fit only to take up ſo much Room, and ſtand for a Shew in a Publick Place, where the ſmalleſt Bird or Inſect would quickly make bold with it, and pitch upon it without any Fear or Concern. And God may, tho' he Chaſtize the Guilty, be for ever ſecure of the Reputation of that his Goodneſs, having given abundant Demonſtrations of it towards all his Creatures, and knowing further how in a glorious manner to diſplay it towards thoſe who never offended him. And Sinners having abuſed that Attribute, 'tis but p. 40rational to fear that his other Attributes ſhould be employed to repair the Injuries and Diſhonours which have been caſt upon it.

But he adds to the ſame purpoſe, The Creatures ſuffering Puniſhment **Id. p. 319., is but a very SORRY AMENDS for Tranſgreſſion. For what doth God GAIN by it? God is ſo far from being recompenc'd by the Sufferings of CONTUMACIOUS Sinners, that I dare ſay 'tis more ſatisfactory to God, more according to his Mind, that a Sinner ſhould repent, and humbly acknowledge his Offence in this State in which he is, than undergo the Suffering of the Damned to Eternity. For God GAINS NOTHING by the one, but he hath the Heart of the Delinquent by the other. Theſe Words (and they are not the only ones in this Learned Man's Sermon, as publiſhed by his p. 41Friend) may be carried ſo far as to countenance the wild Opinion of Origen, That the wicked in Hell, yea, Devils themſelves at laſt ſhall be ſaved; and it may be a little further. For 'tis hard to think, That God ſhould continue CONTUMACIOUS SINNERS in exquiſite and Eternal Torments, or indeed ſeverely puniſh them for any long Period of Time, if he GAIN NOTHING at all thereby. But I will Confront this with another Paſſage in a Sermon of this **Id. p. 50.Great Man: Where mentioning that Scripture, God ſo loved the World, that he gave his only begotten Son, &c. He adds, It muſt be attributed to his Goodneſs and Compaſſion, &c. It was that which he was NO GAINER by; for our Righteouſneſs is not profitable to him; and I ſay, no more is our Love. So that it ſeems whether God ſave p. 42or deſtroy, he gains nothing at all either by the one, or the other. Neither, indeed, is it poſſible that he ſhould, if thereby be meant any Addition to his intrinſical Excellency or Happineſs, for that was always, and ever will be infinitely perfect and incapable of any Increaſe or Diminution. But in a way of Manifeſtation he doth Gain very much in puniſhing Sinners. For hereby he doth evidence his Holineſs, and Hatred of Sin, the Severity of his Juſtice, and the Exactneſs of his Truth, which is no ſuch very SORRY AMENDS for Tranſgreſſion, as it is very unwarily aſſerted to be. And 'tis as true he may, and doth Gain very much in this Senſe in pardoning Sinners for the ſake of Chriſt's Satisfaction on their Repentance and Faith in him. For upon this Bottom he doth it on Terms that are Honourable to himſelf; but that it would be ſo, to do it p. 43on meer Repentance without any reſpect to the atoning Blood of a Mediator (of which unenlighten'd Reaſon knows not a Syllable) doth not yet appear. And tho' he loſe the Hearts of Sinners whom he puniſhes, yet we have Reaſon to ſuppoſe (what Revelation doth abundantly aſſure us of) that the bright and ſpacious Heavens are filled with nobler Inhabitants than the little Spot of this dirty Earth, on which we tread: that there are (to uſe the Words of an **Mr. How's Right Uſe of that Argument from the Name of God, p. 34.Excellent Perſon) Numberleſs Myriads of Wiſe and Holy Sages in the other World, the continual Obſervers of all his Diſpenſations, that behold them with equal unbiaſs'd Minds, and from the Evidence of the Matter give their Concurrent Approbation, and Applauſe. — Great and marvellous are thy Works, Lord God Almighty, juſt p. 44and true are thy ways. But it is Enough and much more Conſiderable to approve himſelf to himſelf, and that all his Diſpenſations are guided according to the Steady and Eternal Reaſon of Things. For as he well Speaks in another place of the ſame **Id. p. 8, 9.Diſcourſe, The Glory of God's Name muſt be underſtood to be Primarily an Objective Glory, that ſhines with a Conſtant and Equal Luſtre in all his Diſpenſations, whether Men Obſerve or Obſerve it not. And ſhines Primarily to Himſelf, ſo as that he hath the perpetual Self-Satisfaction of doing as truly becomes him, and what is in it Self reputable, Worthy of him, and Apt to approve it Self to a right Mind (as his Own ever is) let Men think of his Ways as they pleaſe.

No Travellers have yet found out that imaginary Neck of Land whereby 'tis ſuppoſed that Aſia and America are joined together. No man by p. 45meer Reaſon can diſcover the certain Connection between Repentance and Pardon. But here Revelation doth relieve us. The Holy Scriptures acquaint us that Repentance towards God, and Faith in our Lord Jeſus Chriſt on the one hand, and Remiſſion on the other, are inſeparably united. The Apoſtles Commiſſion runs in this form, To open mens Eyes, Acts 26.18.Acts 26:18and to turn them from Darkneſs to Light, and the Power of Satan to God, that they may receive the Forgiveneſs of their Sins, and an Inheritance among them that are Sanctified by Faith that is in me.

IV. §. IV We can have no Certainty by meer Natural Light, When God will Pardon us, if he do it at all. Wiſe Governors are not wont to receive into Favour great Offenders, who have gone on in a long courſe of Rebellion, upon their firſt Offers of Submiſſion. If we have nothing but p. 46our own Reaſon to guide us, we might well ſuppoſe, that in Order to make us more deeply ſenſible of our Crimes, and teach us the Value of ſo great a Mercy, God may let us ſtand a long while in an humble Penitent manner at his Gate, before he vouchſafe to open it to us, if ever he do ſo. Now beſides that Uneaſineſs of Mind which the being held in Suſpence in ſo important an Affair, muſt needs create in a Serious and Conſidering Perſon, there is this further afflictive Conſideration, That our Lives are very ſhort and uncertain. And if the King of Terrors ſhould ſeize us before our Peace be made with God, we are undone: Or if it ſurprize us before we have any ſolid Grounds to believe he is reconciled to us, our Departure out of this World will be like that of a Malefactor out of his Priſon, who goes trembling to the Place of Execution, knowing nothing p. 47of a Pardon till he comes thither, being half killed with the Fears, tho' he eſcape the Stroke of Death.

But here Revelation gives us Light and Comfort: For it certifies us, that no ſooner do we ſincerely turn to God in Chriſt, but immediately our Sins are blotted out. Pſ 32.5.Ps 32:5I acknowledged my Sin unto thee, ſaith David, and mine Iniquity have I not hid: I ſaid I will confeſs my Tranſgreſſion unto the Lord: and then it is preſently added in the ſame Verſe, And thou forgaveſt the Iniquity of my Sin. The Words do not more cloſely follow one another, than God's gracious Pardon did his Candid and Penitent Confeſſion; nor was this a Favour peculiar to the Pſalmiſt, but 'tis recorded for the Encouragement of others: As he himſelf intimates in the following Verſe; Ver. 6 For this ſhall every one that is Godly pray unto thee in a time when thou mayeſt be found. No ſooner doth p. 48Ephraim begin to relent, but God is brought in, Speaking after the manner of a moſt Tender and Compaſſionate Father, whoſe Soul is melted down upon the Return of his diſobedient Child. Jer. 31.18, 19, 20. Gataker in locum.Jer 31:18Jer 31:19Jer 31:20Is Ephraim my dear Son? Is he a pleaſant Child? Or rather, as a Learned Man reads the words, Is not Ephraim my dear Son? Is he not a pleaſant Child? For ſince I ſpake againſt him, I remember him ſtill: Therefore my Bowels are troubled for him, I will ſurely have Mercy upon him, ſaith the Lord. The Publican, who in a ſenſe of his Vileneſs, Luk. 18.13, 14.Luke 18:13Luke 18:14ſtood afar off, and, as an Argument of his Shame, would not ſo much as lift up his Eyes towards Heaven, but, in token of his great Contrition, ſmote upon his Breaſt, ſaying, God be merciful to me a Sinner, went down to his houſe juſtified; i. e. abſolved and acquitted of God: and ſo the wretched Thankſgiving of the Proud Phariſee, Lord, I thank thee p. 49I am not as other men, or even as this Publican, was utterly ruin'd.

V. §. V Meer Natural Light and Reaſon gives us no Aſſurance whether, and how often God will renew his Pardon. Freſh Breaches, after a Reconciliation, are very provoking. Every one would be apt to deſpiſe that Government which ſtill ſhould Spare a Traitor, who hath been pardon'd once and again, and after that breaks out into other Rebellions. There is ſuch a Complication of aggravating Circumſtances in returning to the Commiſſion of Folly, that we could rationally expect no other than that Divine Juſtice thereupon ſhould ſeize us, and ſay to us, Pay me what you Owe: If God in his holy Word had not encouraged us, and made it our Duty to believe and hope that upon our deep Humiliation and renewed Faith in the Blood of Chriſt, he will yet p. 50be pacified towards us. Ye have played the Harlot with many Lovers (which is an Offence of that nature, that a man would never paſs by one Single act of it; but it hath been frequently repeated by you with Variety of Perſons, and therefore you can well look for no other than a Bill of Divorce, Jer. 3.1, 22.Jer 3:1Jer 3:22yet) return unto me, ſaith the Lord. Return ye back-ſliding Children, and I will heal your back-ſlidings. And if an awaken'd Conſcience tells us our Treacherous Dealings have been many, and we are no more worthy to be regarded by him; yet the Invitation is, Hoſ. 14.2, 4.Hos 14:2Hos 14:4Take unto you Words, and turn to the Lord, and ſay unto him, Take away all iniquity, and receive us graciouſly: and then follow thoſe reviving Words, I will heal all their back-ſlidings, and I will love them freely.

There are indeed two Paſſages in the Epiſtle to the Hebrews which ſeem to oppoſe this; and 'tis ſufficiently p. 51known how the Novatians abuſed them of Old; and many ſerious, but weak Chriſtians, have in all Ages been tormented through a miſunderſtanding of them. Which therefore I ſhall largely conſider, and ſo much the rather, becauſe being rightly interpreted, I am afraid they will appear to have a very black Aſpect on ſome of our preſent Deiſts. The one is, Heb. 6.4, 5, 6.Heb 6:4Heb 6:5Heb 6:6That it is impoſſible for thoſe who were once enlighten'd, &c. If they ſhall fall away, to renew them again unto Repentance, ſeeing they Crucify to themſelves the Son of God afreſh, and put him to an open Shame. The other is of the like Import: Ch. 10.26, 27.For if we ſin wilfully after that we have received the Knowledge of the Truth, there remaineth no more Sacrifice for Sins; but a certain fearful looking for of Judgment and fiery Indignation, which ſhall devour the Adverſaries. This paſſage, at the firſt View, ſeems to render the caſe p. 52of every Man wholly deſperate. And it would much more do ſo, if one word were exactly tranſlated. For whereas we render it, If we ſin Wilfully, according to the Original it ſhould be tranſlated, If we ſin Willingly, foreign.which is the Softer word of the two. And who is there that dares to deny but that he hath been guilty of many Voluntary Sins, even ſince he hath received the Knowledge of the Truth?

Now I ſhall endeavour to prove, that both theſe Places are to be underſtood barely of the Blaſphemy againſt the Holy Ghoſt, only it would be attended in theſe Hebrews, if they ſhould be guilty of it, with more aggravating Circumſtances, than that ſame Sin in the Phariſees was accompanied withal. Becauſe the Perſons offending are ſuppoſed by the Apoſtle p. 53once to have been the Profeſſed Diſciples of Chriſt, which the Phariſees never were; and becauſe if they ſhould commit it, they would ſin againſt greater Miracles for the proof of Chriſtianity, ſince the more plentiful Effuſion of the Holy Ghoſt after the Aſcenſion of Chriſt.

For here is the Characteriſtical Note whereby our Bleſſed Saviour hath diſtinguiſh'd the Blaſphemy againſt the Holy Ghoſt from all other Sins and Blaſphemies whatſoever, viz. the Unpardonableneſs of it. In the former of theſe Places it is ſaid, that 'tis Impoſſible to renew theſe men to Repentance: Which is in other words to ſay, 'tis Impoſſible they ſhould be forgiven. For why is it, that the Blaſphemy againſt the Holy Ghoſt ſhall never be forgiven, but becauſe 'tis impoſſible they ſhould ever Repent who have been guilty of it? And then the Apoſtle in the very next p. 54words doth oppoſe them that ſhould be guilty of this Sin, to that Ground which receiveth Bleſſing from God, Heb. 6.7, 8.Heb 6:7Heb 6:8and compares them to that which beareth thorns and briars, and is rejected and nigh unto Curſing, and whoſe End is to be burnt. And in the latter place the Apoſtle tells us, that as for theſe Men, Ch. 10.26.there remaineth no more Sacrifice for Sins. Which words are a plain Alluſion to the Law of Moſes, in which no Expiations were allowed or appointed for Heinous and Preſumptuous Sins, but he who was guilty of them, was to be put to Death without any Favour. 'Tis as if the Apoſtle had ſaid, There is no other Sacrifice for Sins but what the Son of God hath offered up; this they impiouſly reject, and Chriſt never deſign'd to make any atonement by his Blood for the Sin I am now ſpeaking of, and there is no other: And where there is no p. 55Expiation, there can be no Pardon. He further adds, Ver. 27 There remains nothing for theſe men, but a certain fearful looking for of judgment, and fiery Indignation which ſhall devour the adverſaries. What more Significant and Emphatical Words could the Apoſtle uſe to expreſs the Unpardonableneſs of their Crime? And yet as tho' this had not been enough, he further compares their Caſe to that of thoſe Men who deſpiſed the law of Moſes, Ver. 28, either by renouncing or abjuring it, or Sinning impudently and preſumptuouſly againſt it, and who therefore died without Mercy. 29And to convince us that the Offenders he is ſpeaking of, ſhould be unavoidably preſſed to Death, he lays more Weight on them than on the Deſpiſers of Moſes's Law. For, ſaith he, Of how much ſorer Puniſhment ſuppoſe ye, ſhall he be thought worthy, who hath trodden under foot the Son of God, &c.

p. 56'Tis further evident from the Nature of the Sin here mentioned, that the Apoſtle is ſpeaking of the Blaſphemy againſt the Holy Ghoſt. The formal nature of that dreadful Sin I take to be this, A malicious reproaching our Bleſſed Saviour as an Impoſtor and Deceiver, imputing the Miracles which he wrought by the Spirit of God for the Confirmation of his Holy Doctrine and Miſſion, to the Power of the Devil. A man would wonder, if there were not a thouſand Inſtances of the like kind, how ſo many Learned Men could make a ſhift ſo much to miſtake this clear and plain notion of this Sin, and give us ſo many Extravagant Opinions concerning it, as widely diſtant from each other, as all of them are from the Truth; who doth but conſider how St. Mark cloſes the Speech of our Saviour concerning it. For he winds up all p. 57with theſe remarkable words, Mark 3.30.Mark 3:30Becauſe they ſaid, he hath an Unclean Spirit: which give us a clear Light whereby to diſcern the nature of this Sin. But ſome rather chuſe, as an Evidence of their great Strength, to endeavour to break through the Walls, than turn the Key that is very plainly in the Door, and would eaſily open it, and let them into the Houſe.

Now that 'tis this Sin, viz. the Reproaching Chriſt as a Deceiver, the Apoſtle is here ſpeaking of, will appear from the Expreſſions which he uſeth concerning it. He calls it a Crucifying the Son of God afreſh, Ch. 6.6. Ch. 10.29.and putting him to an open Shame: A treading him under foot, and counting his Blood an unholy thing, and doing Deſpite to the Spirit of Grace. All which do amount to this, That they eſteemed Chriſt to be a Vile Malefactor, a wretched Impoſtor; p. 58that his Miracles, which for the Matter of Fact they could not deny, were wrought by the help of the Infernal Powers, and therefore he was deſervedly put to death; and had it been to do again, they would as readily have done it, as ever the Malicious Jews did.

Moreover, the Sin here ſpoken of, in one of the Places, Ch. 6.6.is called a falling away, and that from the Principles of the Doctrine of Chriſt, which in the Verſes immediately foregoing he had newly mentioned; Ver. 1, 2.i. e. a total Renouncing of the Chriſtian Faith, and Returning either to Judaiſm or Paganiſm, which theſe Hebrews were in great danger of, and which 'tis the apparent Deſign of this Epiſtle to fortify them againſt. And tho' in the other place it be called only in the General a Sinning Wilfully or Willingly, Ch. 10.26.yet thereby the ſame thing is p. 59meant. For juſt before the Apoſtle had been exhorting them to hold faſt the Profeſſion of their Faith without wavering, Ver. 23 and cautioning them againſt forſaking the Aſſembling of themſelves together, as the manner of ſome was; Ver. 25 which was the natural Means, and the Ouvert-Act and Sign of their Apoſtacy. And then theſe Words are brought in, For if we ſin wilfully, &c. i. e. If we caſt away the Profeſſion of our Faith, forſake the Chriſtian Aſſemblies, and renounce the Doctrine of Chriſt.

Now it is worthy of our careful Obſervation, that the Heathens, but eſpecially the Jews, were ſo implacably bent againſt our Bleſſed Lord, that tho' a Chriſtian did deſert the Aſſemblies of the Faithful, and offer to join with them in their Judaical or Pagan Religion and Worſhip, yet this alone would not ſuffice; But beſides this, they required an expreſs p. 60Abjuring, and Reviling, and Blaſpheming Chriſt as an Impoſtor. And without this, their Rage was never ſatisfied; and to ſpeak in the modern Language, they never thought they had fully performed all the neceſſary Duties of New Converts. Acts 26.11.Acts 26:11St. Paul tells us, that when he perſecuted the Chriſtians, 1 Tim. 1.13.1 Tim 1:13being exceeding mad with Rage, he compelled them to Blaſpheme, as he Himſelf alſo did. And giving the Corinthians a Character whereby to diſtinguiſh between Divine and Diabolical Spirits, 1 Cor. 13.3.1 Cor 13:3I give you to underſtand (Saith he) that no man ſpeaking by the Spirit of God, calleth Jeſus Accurſed; which doth plainly imply, that it was very uſual for men to do ſo in that Age, for otherwiſe this Note of his would have been of no manner of Service to them. Pliny, in his Epiſtle to Trajan, informs him what was the Ordeal Fire by which he tried thoſe who were ſuſpected and accuſed, whether p. 61they would diſown Chriſtianity, not only by propoſing to them to worſhip the Heathen Gods, and the Image of the Emperor, but alſo by demanding of them whether praeterea Chriſto maledicerent, they would alſo revile Chriſt. And he further adds concerning thoſe that fell in that hour of Temptation, that they not only worſhipp'd the Pagan Idols and Trajan's Image, but alſo that Ii & Chriſto maledixerunt, they reviled Chriſt. And Juſtin Martyr **Apol. 2d. p. 72. Edit. Paris.tells us, That Barchochebas, the Ringleader of the Jewiſh Rebellion, did order the Chriſtians to be ſeverely puniſht, unleſs they would not only deny Chriſt, but blaſpheme him too. And Polycarp being required, in order to ſave his Life, to reproach ††Euſeb. Hiſt. l. 4. c. 15.Chriſt, replied, How can I Blaſpheme my King and Saviour.

p. 62And our Learned ††Harm. of N. Teſt. p. 289, 290. Vol. 1.Lightfoot ſaith, That as early as about the 10th or 11th Year after our Saviour's Aſcenſion, Rabban Gamaliel and the Sanhedrin appointed a new Prayer, in which was a Petition to God to deſtroy the Hereticks, i. e. the Chriſtians; and this he ſet among the Common Prayers, and appointed it to be in every man's Mouth. And that the Jews had their Emiſſaries every where abroad, that to their utmoſt cried down the Goſpel— and blaſphemed it, and Chriſt that gave it. Of this (ſaith he) there is Teſtimony abundant in the New Teſtament, and in their own Writings.

So much ſhall ſuffice to prove, that 'tis the Blaſphemy againſt the Holy Ghoſt; but a more Aggravated one than that of the Phariſees, that is meant in both theſe Places. And if p. 63any of our Modern Deiſts have been maliciouſly guilty of this Sin unto death, I leave them to God.

But provided a man hath not gone ſo great a Length as this is, how many ſoever his Sins and Back-ſlidings from God have been, yet on a renewed deep and Sincere Repentance, and a lively Faith in the Blood of Chriſt, they ſhall be remitted. Tho' I muſt add in the words of Moſes, Exod. 8.29.Exod 8:29Let not Pharaoh deal deceitfully with God any more. For if this Grace be turned into Wantonneſs, tho' God forgive Men, Pſ. 99.8.Ps 99:8yet he may and will take vengeance upon their Inventions.

And this naturally leads me to the Laſt thing which remains to be ſpoken unto.

VI. § VI Mere Natural Light and Reaſon cannot aſſure us to what Degree God will pardon thoſe whom he does p. 64forgive. It is evident, that he continues many Old Puniſhments, and ſends New, and ſometimes very ſevere ones, on thoſe that are truly Penitent. This was undeniably the Caſe of David, 2 Sam. 12.9, 10, 11.2 Sam 12:92 Sam 12:102 Sam 12:11Wherefore haſt thou deſpiſed the commandment of the Lord, to do evil in his ſight? Now therefore the ſword ſhall never depart from thine houſe, becauſe thou haſt deſpiſed me, &c. Thus ſaith the Lord, Behold, I will raiſe up evil againſt thee out of thine own houſe, &c.

And Death at laſt ſeizes them, as well as the reſt of Mankind, which is generally looked upon as the ſtanding Mark of God's Diſpleaſure againſt Sin. And how can mere Reaſon aſſure me, that that ſhall put a final Period to all my Miſeries, that there are not ſome very ſevere Penalties yet behind for me to endure in the other World? The Generality of men have trembled at the thoughts p. 65and fears of future Vengeance. Lucretius **—At mens ſibi conſcia facti Praemetuens adhibet ſtimulos terretque flagellis, Nec videt interea, qui terminus eſſe malorum Poſſit, nec qui ſit poenarum denique finis; Atque eadem metuit magis haec ne in morte graveſcant. Lucret.himſelf repreſents a guilty Mind as very jealous that Death was not the End of Miſery, but the Beginning of greater Evils. And therefore among other Replies which the great Patron of meer Natural Religion makes to thoſe who might object, that Repentance was no Satisfaction to Divine Juſtice, this is one; If any ††—Si ulterior aliqua irrogari debeat poena, Deum Summum poſt hanc vitam, ad tempus aliquod breve, vel etiam diuturnum, Supplicium de peccatoribus Sumere poſſe. Herbert de Relig. Gentil. p. 199.further Puniſhment ought to be inflicted, God may inflict it on Sinners for a ſhorter or a longer time after this Life. Such a Notion as this is, did obtain among the Heathen, as is acknowledged p. 66by their Advocate **Id. p. 196. it. 208., and is too plain to be denied.

Were it not for Scripture, Purgatory would not ſeem to be an abſurd Doctrine; The Imperfection of Good mens Repentance, would incline one to ſuſpect, that after this Life, they might be caſt into the Fire again, for the further burning up that Droſs that ſtill adheres to them. (But of this, more in the next Chapter.) And I do not yet ſee, but that, if the Scriptures be laid aſide, I may as well argue from the Inſtances of God's Severity in this Life, and from the undergoing a very painful Death, and ſometimes a bloody, cruel and untimely one, which is the lot of many true Penitents, as well as others, That God does not, and will not, pardon men, tho' they do Repent; As another may argue from the Inſtances of his Common p. 67Bounty and Kindneſs to Wicked men, That he will pardon them, if they do.

Moreover, by the Light of Nature we can't attain to a well-grounded Confidence, that if God ſhould turn away his Wrath from us, he will, beſides this, receive us into the Arms and Embraces of his Love; become a Friend, as well as ceaſe to be an Enemy; not only refrain from Chaſtizing, but alſo feaſt a Returning Prodigal; beſides the laying of the Storm, cauſe the Sun to ſhine, and lift up the light of his holy Countenance on our Souls, and bleſs us with a ſenſe of his Loving-kindneſs, which is better than Life. Tho' David was ſo far reconciled to Abſalom as not to Execute him, yea to permit him to return to Jeruſalem, yet for a long time he would not Suffer him to ſee his Face.

p. 68But here Revelation doth thoroughly deliver us from all our Melancholy Fears: For it aſſures us, that tho' God continue Old Afflictions, or lay New ones on thoſe whom he forgives, yet 'tis only for their Spiritual and Eternal Advantage, to purge out their Corruptions, to exerciſe and improve their Graces. That all the Strokes he gives them are like thoſe of a Statuary on his ill-ſhaped Marble, to bring them into a beautiful Image and Form, and ſo make them more meet to grace and adorn the Heavenly Building which they are deſigned for. That they ſhall never be in Heavineſs, unleſs there be a Neceſſity for it. That God will remember their Frame and his own Promiſe, and therefore never ſuffer them to be tempted above what they are able to bear; as a Gardener by his Glaſſes defends his young and tender Plants from thoſe rough p. 69and cold Winds which they can't well endure. And if our Danger be Extraordinary, ſo ſhall his Aſſiſtance alſo be. Act. 7.56.Acts 7:56When the Jews gnaſht on St. Stephen with their Teeth, and were ready to devour him, the Heavens were open'd, and he ſaw Chriſt Standing at the right hand of God. In all other places of the New Teſtament he is repreſented as Sitting there. How comes he at this time to be ſeen in a different Poſture? St. Stephen was now in very great Danger. And ſo great was our Saviour's Concern for him on this account, that, as if the Throne of Glory had now been uneaſy to him, he riſes up, and is ſeen ſtanding at the right hand of his Father, that he might be in a greater readineſs to afford that Help to his diſtreſſed Servant, which his preſent Circumſtances did ſo loudly call for. The Scripture tells us, Pſal. 89.32.Ps 89:32That tho' he viſit their Iniquities with p. 70a Rod, and their Tranſgreſſions with a Stripe, yet his Loving-kindneſs he will never take away from them. That if it be not apparently their own Fault, he will manifeſt himſelf to them, Joh. 14.21.John 14:21and fill them with that Peace which paſſeth all Underſtanding. Phil. 4.7.Phil 4:7And there have been many in all Ages who have practiſed upon and lived up to the Principles of Chriſtianity, and in ſo doing have found this to be true by a long and comfortable Experience: Yea, not a few have fed on this Heavenly Manna, that once were ſome of the Chiefeſt of Sinners, who, when they were firſt awaken'd, have lain under dreadful Agonies of Conſcience, and, one would have thought, even after their ſincere Converſion, ſhould have gone drooping and mourning all their days to their very Graves. Indeed a conſtant lively Senſe of their paſts Sins hath continued engraven on their Spirits, but yet they p. 71have been freed from that Diſtreſs and Terror of Soul which once they laboured under. As the Print of the Nails and Spear remained in our Saviour's Hands and Side, (for unbelieving Thomas put his Finger into 'em) but not with that Anguiſh and Torment which they cauſed in him when he hung upon the Croſs. Yea, Gal. 6.16.Gal 6:16walking according to Rule, Peace, according to the Promiſe, hath been upon them, and they have been fill'd with Joy unſpeakable and full of Glory. And if it hath not been thus with others, 'tis not the fault of Chriſtianity, but of the Profeſſors of it.