The Anatomy of Secret Sins, Part – Notes

The Anatomy of Secret Sins · Part – Notes

p. 266DOCTRINE.There is a poſſibility of pardon to any ſinner for any ſin, except the ſin againſt the holy Ghoſt.

THat there is a poſſibility of pardon for any Sinner whatſoever, and for any ſin whatſoever, to all men for all manner of ſin, except the ſin against the holy Ghoſt. Hence the infiniteneſs of Divine Mercy is in Mica 7. 19. compared to the depths of the ſea: The Ocean is of that vaſt capacity, that p. 267it can ſwallow up the higheſt mountains, as well as cover the loweſt Mole-hill. And Iſa. 44. 22. it is compared to the ſtrength of the ſun, which can ſcatter the darkeſt clouds, as well as conſume the thinneſt vapours. There is in man a continual fountain of ſin, in God a continual fountain of Mercy, Zac. 13. 1. ſtill running; yea, there is in man multitude of ſins which ſtream from that corrupt fountain; and there is in God Multitudes of Mercies to heal and ſtop thoſe various currents; Pſalm 51. 1. According to the multitude of thy tender mercies blot out mine offences.

In the proſecution of this Truth, I ſhall ſpeak to three things; 1. The Explication of the terms. 2. The demonſtration of the Truth. 3. The Application.The explication of the terms. Forgiveneſs deſcribed. It is an Act of God.

1. The Explication of the terms.

1. Forgiveneſs of ſin is a gracious act of God in and through-Chriſt, diſcharging the believing and repenting ſinner from the guilt and puniſhment of ſin.

It is an Act of God.] The Donatists hold that man could forgive the ſins of men: and St. Auſtin chalengeth them for ſo bold an Aſſertion, that in this they are worſe then the Phariſees who maintained this truth; Who can forgive ſins, but God?

Object. It is true, Chriſt committed to his Apoſtles a Miniſterial Abſolution; in his Name, and virtute officii, to bind and loſe ſinnes.

Sol. But if we ſpeak of an Authoritative Right and immediate Power, thus only God forgives. Life and death are only in the abſolute power of the Supream Lord, and becauſe our ſins are directly committed againſt his Juſtice, therefore it belongs only to his Mercy to forgive.

2. It is a gracious Act.] No way deſerved by the ſinner: A gracious Act.Gratia indebita liberata, ſaid St. Auſtin. Hence in Scripture you find our forgiveneſs like a ſtream iſſuing out of rich Mercy, Great love, and the riches of Grace: and the Prophet ſpeaking of forgiveneſs, uſually adjoynes, For thy Mercy ſake, for thine own ſake, intimating that forgiveneſs is a free Act, not purchaſed, but given, not merited, but granted. There is I acknowledge, A double graciouſneſs in the diſcharge of an offendor.

p. 268One without any ſatisfaction at all. I am much miſtaken if Socinus and his Atheiſtical Complices run not this way.

Another is, When the ſatisfaction of a ſurety is accepted for the principal debt. In this reſpect is our forgiveneſs gracious; not that Juſtice is not at all ſatisfied, but that the offendor himſelf never ſatisfied it; he is diſcharged by the price which a bleſſed Mediator laid down.

3. Diſcharging the ſinner of guilt and puniſhment.] There Diſcharging the ſinner of guilt and puniſhment.are two things in ſin.

One is the ſtain, pollution, or defiling quality of it, and this is the Object of Sanctification, which is to it as a medicine to a diſeaſe, or as water to ſpots, or as health to ſickneſs, gradually altering, healing, cleanſing.

Another is the Guilt, which binds over the ſinner to puniſhment, wrath and damnation; this is the object of forgiveneſs; in it ſin is not healed, but pardoned: the diſpoſition of the ſinner is not altered, but his condition. When the King pardons a thief, his theft now ſhall not prejudice him, ſo in Gods mercifull forgiveneſs, ſinfull guilt is ſo effectually removed, that finally and redundantly it ſhall never prejudice the eternal life and ſalvation of the perſon: much more might be ſaid of this ſubject, but I am unwilling to inſiſt on any more then ſerves to inlighten the point in hand.

2. Of this Forgiveneſs there is a Poſſibility; you muſt diſtinguſh twixt theOf this forgiveneſs there is a poſsibility.

Infallibility of forgiveneſs, which is not to every ſin whatſoever, or to any ſin whatſoever, without ſome condition: A grant of actual pardon iſſues not out of the Court of Mercy, unleſs perſons believe and repent. It is true, there is an infiniteneſs of Divine mercy conſidered in it ſelf: but in the diſpenſation and exerciſe of it, it is pleaſed to bound and confine it ſelf to ſome ſinners only, namely to ſuch as forſake their ſins.

Poſſibility of forgiveneſs. Though perhaps the ſinner never comes actually to partake of mercy, but perhaps refuſeth his pardon, yet is there a poſſibility, and that in a twofold reſpect:

One, In reſpect of God, who doth not in his Word ſhut the p. 269door of Mercy againſt him, nor exclude him; nay, ſo far is he from that, as that he offers freely the blood of Chriſt, which was ſhed for the Remiſſion of ſins.

Another, In reſpect of the ſinner, there is (except he ſin the ſin againſt the Holy Ghoſt) a Receptivity; he is not utterly uncapable, he hath not ſuch abſolute contradictions to the Tenor of Divine Mercy, but that God may without violation of his Glory, confirm mercy on him; my meaning is, his condition is not peremptorily ſealed up for wrath, but there is a ſpace and away for mercy, and ſome pleas may be made for it.

3. Though the ſins of a perſon may be for their nature For what ſins.great, for their kind, groſs, vile, abominable, for their circumſtances, high and crying, dyed over with many intenſive aggravations, not only ſurrepſtitious, but flagirious enormities as well as infirmities, iterated as well as acted: Before Converſion, and after Converſion, all theſe are capable of pardon.

2. The Demonſtration of the truth. The Extent of Mercy, The truth demonſtrated from the Records of heaven inwhereupon ariſeth the poſſible pardon of all manner of ſin, is moſt evident to any conſiderable apprehenſion, which can or will ſeriouſly weigh.

1. The volumns and records of heaven, I mean the ſacred Word revealing and teſtifying this.

1. In the commands of the vileſt ſinners to repent; They in 1. Commands.Eſa. 1. who for the fouleneſs of their wickedneſs are ſtiled Rulers of Sodom, and people of Gomorrah, verſe 10. and their ſins are called ſcarlet and crimſon ſins, verſe 18. yet, verſe 16. are called upon to repent, Waſh you, make you clean, put away the evil of you doings from before mine eyes; Ceaſe to do evil, learn to do well. So in Jer. 3. 1. Though their ſin was ſpiritual Adultery, they had forſaken the true God, yet are they called upon to Return: Now this is a truth, that though the Precepts of Repentance do not imply an infallibility of the practiſe of Repentance, yet they do imply a poſſibility of it, and conſequently of Mercy.

2. In the vaſtneſs of pardoning promiſes: the promiſe of 2. pardoning promiſes.pardon is equal to Repentance. Iſa. 55. 7. Let the wicked forſake p. 270his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy on him, and to our God, for he will abundantly pardon. Here he ſpeaks to the wicked and to the unrighteous perſon, and indefinitely to any, and every one of them: and aſſures them if they do repent, God will have mercy on them.

Object. And whereas they might object, yea, but our ſins are many and great.

Sol. He replies, that God will abundantly pardon, he will multiply pardon, as if he had ſaid, do but repent, and fear not Mercy, whatever your former ſins have been. So in Ezek. 18. 21. If the wicked will turn from all his ſins that he hath committed, and keep all my ſtatutes—verſe 22. All his tranſgreſſions which he hath committed they ſhall not be mentioned unto him: Mark that phraſe, All the ſins which he hath committed.The actual grants of pardon.

2. The actual grants of mercy and pardon to the greateſt ſinners; to inſtance only in a few.

Adam was one of the greateſt ſinners that ever lived, though not in this reſpect that he continued long in the practiſe of ſin, yet in a cauſal ſence, he not only committed a moſt high ſin himſelf, but was alſo the cauſe and occaſion of all the horrible ſins and diſhonours againſt God that ever was, or all the ſons of men have done, or will commit, yet God pardoned him, when he made a Covenant with him in Chriſt, Gen. 3.

Manaſſeh ſeems to be a volumn bound up with all kinds of notorious ſins, and with every kind of ſinfull aggravation: view his deſcription in 2 Chron. 33. 3.

3. He reared up Altars for Baalim, and made groves, and worſhipped all the hoaſt of heaven, and ſerved them.

4. Yea, In the houſe of God he built Altars.

5 For all the hoaſt of heaven did he build Altars in the courts of the Multiplied Idolatry. Audatious Idolatry, Unnatural Idolatry.houſe of God [A moſt audacious Idolater who durſt provoke God to his very face, in bringing of the Ark and Dagon together.]

6. And he cauſed his Children to paſs through the fire in the valley of the ſon of Hinnom.

7. He offered his own Children in ſacrifice to the devil.

8. Alſo he obſerved times, and uſed inchantments, and witchcrafts, and dealt with a familiar ſpirit, and with Wizards, and p. 271Sorcery.wrought much evil in the ſight of the Lord to provoke to Anger.Deliberate and intentional provocation.

9. He made Judah and Jeruſalem to err, and to do worſe then the Heathens.

10. And the Lord ſpake unto Manaſſeh, but he would not Diffuſive Idolatry.hearken.

One would ſcarcely imagine that the heart of man could be Intenſive Idolatry. Convicted, and yet obſtnate.the womb of ſuch hideous villanies, or that Mercy would ever reſpect ſuch a ſinner, yet verſe 12. He humbled himſelf greatly before the Lord. verſe 13. And prayed unto him, and God was intreated of him, and heard his ſupplication.

Who would have riſen ſo high in ſin, but a Manaſſeh? and what mercy would have ſo exceedingly condeſcended to forgive, but that of God?

Paul, before his Converſion, his ſins were very high, ſo high, that as Theophilact, and others well obſerve, they had but one ingredient to ſtave them off from being the ſin againſt the Holy Ghoſt, viz. Ignorance, 1 Tim. 1. 13. he preſents a brief ſurvey of his great tranſgreſſions.

He was a Blaſphemer, (i.) one who did caſt contumely and reproach on God and Chriſt, whoſe nature was Divine, and therefore every way venerable, but he ſcoffed and mocked at Chriſt and his Truths.

He was a Perſecutor too, he did not only deride Ch…iſt, but endeavoured to exile and baniſh him out of the world, to thruſt him away from the ſociety of ſinners, who in ſo great mercy came to ſave ſinners. Whereupon St. Auſtin judged well, Nemo acrior Paulo inter Perſecutores, nemo ergo pejor inter peccatores; Paul was the quickeſt perſecutor, and therefore the vileſt ſinner.

Nay, and he was injurious; he did not only exerciſe his thoughts and heart, his tongue and invectives againſt Chriſt, but his hand and ſtrength; he did conſent to the death of perſons for Chriſt. To have a hand in blood is a crying ſin, but how heinous is it to have a hand in the blood of Chriſt! to crucifie him afreſh in his members, yet ſaith he, I obtained mercy, A blaſphemer, yet I obtained mercy; A Perſecutor, yet I obtained mercy; Injurious, yet I obtained mercy: I will give p. 272you but one inſtance more, out of 1 Cor. 6. 9. Neither fornicators, nor Idolaters, nor Adulterers, not effeminate, nor Abuſers of themſelves with mankind.

verſe 10. Nor thieves, nor covetous, nor Drunkards, nor Revilers, nor Extortioners ſhall inherit the kingdom of God.

Here are ſome ſinners which have deſtroyed a whole world, and others which have ſtarted up hell on earth to devour ſinners, and all of them ſuch as meritoriouſly ſhut the gate of happineſs, yet mercy hath ſtretched out the Scepter to ſome perſons guilty of them.

Verſe 11. And ſuch were ſome of you, but ye are waſhed, but ye are ſanctified, but ye are juſtified, in the name of the Lord Jeſus, and by the Spirit of our God.

3. The eſſential and natural diſpoſition of God.The Eſſential and natural diſpoſition of God.

Mercy is not a quality extrinſecally impoſed or acquired, but intrinſecal and moſt natural, and therefore exerciſeable with freeſt facility, and readieſt conſtancy. The eye is not weary with ſeeing, nor God with pardoning, becauſe that is natural to the eye, and this is to God: This you know, the power of any thing is anſwerable to the nature. The nature of God is infinite, and ſo is his power: Omnipotente Medico nullus inſanabilis occurrit languor, ſaith Iſidore Peluſiota. And St. Auſtin, Grave eſt quod habeo ſed ad Omnipotentem fugio. In Pſal. 51. Therefore is it that his Mercies are ſtiled, Riches of mercies, and multitudes of mercies, and great mercies, and compared to the depths of the ſea,, Mic. 7. and to the ſtrength of the ſun, Iſa. 44. and to the vaſtneſs of the heavens in compariſon of the earth, Iſa 55.

As Mercifulneſs is natural in him, ſo is it gracious; The Lord mercifull and gracious, Exod. 34. If mercy were to be bought, there were no hope for any ſinner, but being free, now there is a poſſibility for any. A ſinner may plead for mercy even out of the goodneſs of mercy.

As it is diſp…nſed graciouſly without deſert on our part: ſo likewiſe delightfully without repining on Gods part. He delighteth in Mercy, ſaith the Prophet, Mic. 7. 18. It is a work that God would do. Two things God delights in, Our Converſion, and our Remiſſion.

p. 2734. The vertue and ſufficiency of the blood of Chriſt which was ſhed for the remiſſion of ſins, Mat. 26. 28. that was The vertue and ſufficiency of the blood of Chriſt.one end to procure our pardon: but for what ſins, that is not expreſſed, becauſe no ſin is excluded: you cannot ſay that Chriſt dyed only for ſmall ſins, or only for great ſins; nay, the offer of Chriſt to all ſinners doth confirm it; How can this offer be indefinite? How can it be ſaid, Whoſoever believes ſhall be ſaved, unleſs you grant a poſſibility of mercy.

5. The effects of mercy in the Creature, which point to an infinite fulneſs in the Creator. The vertue in the cauſe ever The effects of Mercy in the Creature.exceeds that in the effect; and according to the generality in the cauſe, is the intention of the vertue in that cauſe. If I diſcern any light in the beams, I apprehend much more in the Sun: If I feel any moiſture in ſmaller drops, I know there is much more in the large ocean. All the mercy in the Creature is derivative, and as ſo many beams and drops lead us to the infinite fulneſs of mercy in God, the univerſal and prime fountain of all compaſſion. God himſelf reaſons from the compaſſion of a mother to her own; and Chriſt tells us, If we forgive thoſe that treſpaſs againſt us, our heavenly Father will alſo forgive us our treſpaſſes. Surely if we muſt forgive ſeventy times, God doth much more multiply forgiveneſſes.

6. It is all one to the Lord to forgive great ſins as well as ſmall. It is all one to God to forgive great as well as ſmall ſins.Luke 7. 41. There was a Creditor which had two Debtors, the one ought him 500. pence, and the other 50. pence, and when they had nothing to pay, he frankly forgave them both. There was a difference of the debt 50. and 500. one of them many hundred times exceeding the other; the debts were different, but the forgiveneſs was equal, and the manner of forgiveneſs, the eaſineſs was alike, both of them was frankly, (i) freely, readily forgiven.

Now I proceed to the application of all this. Is there a Uſe. poſſibility for the pardon of any ſin.Information.

1. An impenitent ſinner is utterly inexcuſable, who will continue in ſin where ſo much grace doth abound. I do confeſs, that An impenitent ſinner is utterly inexcuſablemany turn the grace of God into wantonneſs, and becauſe of the richneſs & readineſs of divine mercy, therefore preſume to add drunkenneſs to thirſt, giving the reins to all licentiouſneſs p. 274and obduration of Spirit, and why? becauſe God is mercifull. But hear what the Apoſtle ſaith: Rom. 2. Knoweſt thou not, O man, that the mercies of God ſhould lead thee to Repentance; but thou through the hardneſs and impenitency of thy heart, treaſureſt unto thy ſelf wrath againſt the day of wrath. I pray you to remember,

1. That the end of mercy, is not confirmation in ſin, but a Reformation of ſin. There is mercy with thee, therefore ſhalt thou be feared, ſaid David.

2. That Mercy is the ſweeteſt cord to draw us off from ſin. When God might juſtly doom a ſinner, yet he graciouſly preſents his mercy to pardon him. Loe, yet there is mercy; I beſeech thee by the mercies of God, to leave thy ſins; this is a melting argument.

3. That Mercy is the ſtrongeſt argument to draw men off from Sin. The torments of hell cannot work ſo much as the mercies of heaven. Nothing in the world will prevail upon a ſinner, if mercy doth not.

4. If mercy doth not prevail, a mans Damnation befalls him without all Apology. Ah, what a ſad appearing will it be for us, when we muſt die, and ſtand before God, and the Lord ſhall in that day object to us before men and Angels. This is the perſon unto whom I freely offered the pardon of all the ſins that ever he committed; and offered him in the word of God, that if he would leave his ſins, I would forgive them, but he preferred his ſins before my mercy; For lying vanities he forſook his mercies. And thy own conſcience ſhall then teſtifie that thus it was, I had mercy offered again and again, and yet I would continue in my ſins. Judge what blackneſs of darkneſs, and degrees of eternal confuſion thou ſhall contract, when ſo great a door of mercy is opened, but for a luſt ſake, thou wilt not enter in, thou wilt not accept of it.

2. Then no ſinner hath cauſe ſufficient to deſpair. I know full well that before God makes us ſenſible of ſin, we are apt to No ſinner hath cauſe ſufficient to deſpair.preſume, but being once made ſenſible, we are very apt to deſpair. It is the great art of the devil, either to make us die in a ſenceleſs calm, or elſe to periſh in an unquiet ſtorm; either to make us undervalew our ſins, and ſo to ſlay us with ſecurity, p. 275or elſe to undervalew mercy, and ſo to ſink us with deſpair: Oh, ſaith the awakened conſcience, my ſins are ſo many, and ſo great, I have continued long in them, gone on in them after knowledge, after the invitations of mercy, after the ſtrokes of afflictions, after many a ſecret check, and bitter words from my conſcience; now there remains no hope, no, no; others whoſe ſins are fewer in number, lightet in weight, not edged and raiſed by ſuch circumſtances; they may hope, but I can have no confidence; mercy will never look upon ſuch a one as I am; Nay, but readeſt thou not the Text, and they are the words of a Saviour, That all manner of ſin may find forgiveneſs: though there becauſe enough to deſpair of thy own ſtrength, yet there is no cauſe to deſpair of Gods mercy.

Two things only remember here.

1. Deſpair is no remedy to any ſinner. It may bind on his ſins the faſter, but never heals the ſoul, nor eaſeth the conſcience, nor pleaſeth God.

2. Whatſoever thy ſins have been, if at length thou canſt find an heart to repent, God can find mercy to pardon. I affirm it, no ſinner ever periſhed becauſe God wanted skill to help, but becauſe he wanted a heart to make uſe of his help.To perſwade men to make out for pardon.

3. But the main uſe I would make of this point, is To perſwade men to make out for this pardon: you ſee here the extent of Mercy, the poſſibility of pardon. Why do you look one upon another? (ſaid Jacob to his ſons) Behold, I have heard there is corn in Egypt, get you down thither, that we may live, and not die: Why ſtand you amazed and backward, you that are ſo full of ſpiritual wants; why come you not to mercy that you may live and not die? here is a ſtore-houſe of mercy, Behold, ſaid the ſervants of Benhadab, We have heard that the King of Iſrael is a mercifull King, let us go to him, peradventure he will ſave thy life, 1 King 20. 31. We hear that the King of heaven is mercifull, and yet we addreſs not our ſelves unto him; we hear that there is Balm in Gilead, yet we ſue not to be healed; we hear that the Arms of Chriſtare yet open, and we run not to be embraced; Ah! our folly and madneſs, that being ſo greatly diſeaſed, we fly our Phyſick, that being ſo in deep rebellions, we lay not down our weapons, and ſubmit not upon the p. 276tender of the freeſt pardon. As I live, ſaith the Lord, I delight not in the death of a ſinner; Why will you die, O houſe of Iſrael? Why do we by lying vanities forſake our Mercies? how my ſoul bleeds at the wretched hardneſs of our hearts. God is mercifull, and we are ſinfull; yea, we are the more bold in ſin, becauſe God is the more abundant in mercy, Continue in ſin, becauſe Grace doth abound, Rom. 6. 1. Thus do we abuſe the grace God to wantonneſs, and bane our ſouls by the ſweet Remedy of ſin. There is mercy with thee, that thou mayeſt be feared, ſaid David: and he who confeſſeth and forſaketh his ſins, ſhall have mercy, ſaith Solomon: and knoweſt thou not that the mercies of God ſhould lead thee to Repentance, ſaith Paul: conſider,

1. The preſence of Mercy ſaves not, but the acceptance: the offer of a pardon delivers not the Malefactor, but the receiving of it: only the embracing makes us happy: mercy proves not mercy, but by acceptance; the contempt of it ſtrangly alters it into Juſtice.

2. The deſpiſing of mercy leaves without all excuſe; what haſt thou to urge againſt God, who could not urge and faſten his mercy on thy ſoul? yes, thou wouldſt have a licence but not a pardon. I know thou warmeſt thy ſoul with the ſound of mercy, not to abate, but to encourage thy ſinfull appetite: Why doſt thou not break thy arm, becauſe there is a skilfull Chirurgion, or fall into the ſtrongeſt diſeaſes, becauſe there is a skilfull Phyſitian?

3. Continuance in ſin, and efficacy of Mercy are inconſiſtent: thou through thy impenitent heart, in ſtead of mercy, treaſureſt up unto thy ſelf wrath againſt the day of wrath, Rom. 2. 5.

Now that which I would perſwade you too, is to be wiſe for Get your ſins to be forgiven.your ſouls, and to get your ſins to be forgiven and pardoned. If a company of ſick men did hear of an able Phyſitian that could and would heal them, who would not be carried to him? or what Malefactor is there ſo out-ragiouſly mad but that would make out to the King, if he were aſſured that the King would pardon him.

Two things only I will propound, Motives and Means.

1. The Motives to ſtir us up to get our ſins forgiven, are theſe;Motives.

p. 2771. We are in ſuch a caſe that we need pardon: yea, that pardon We need pa… don.ſhould be multiplied unto us. Indeed were we not ſinners, then we ſhould need no forgiveneſs, or could we of our ſelves make or exact ſatisfaction to divine Juſtice, then might we ſtand off from mercy: but alas! we are ſinners by nature and by life; all our dayes are days of ſin; the hairs are not more on our heads, then the number of our ſins are on our conſciences: they are ſo many that who can tell how often he offendeth; therefore we need mercy to forgive: yea, and we are without ſtrength: we can find ſtrength to ſin, but who can diſcharge for thoſe ſins: the price and ranſom could never yet be found in any ſinners hand.An unprepared condition is wofull.

2. How wofull is the unpardoned condition: men go on in ſin, and make a work of it, but ſpeak ſlightly of it, but the truth is,

1. Sin makes God our enemy, therefote it is called enmity in Sin makes God our enemy.Ephe. 2. and a provocation, becauſe it ſtirs up the wrath of God againſt us, which wrath if it ſhould ſeize on thy ſoul, Ah, miſerable man then, thou canſt neither ſuffer it, nor decline it. Jeſus Chriſt ſtanding in our ſtead, felt ſome of it, and it made him ſweat drops of blood, and to cry out, My God, my God, why haſt thou forſaken me? How then ſhall a poor weak guilty ſinner ſtand under the fierceneſs of his indignation?

2. Sin unpardoned makes conſcience our enemy. As long as the Lord Conſcience our enemy.hath a quarrel with us for ſin, conſcience may not ſpeak any peace unto us. Now the Lord be mercifull unto us, if the Lord ſhould awaken thy conſcience, and ſet thy ſins in order, who knows what would become of thee? Knoweſt thou the power of conſcience when it is opened to behold a God angry, and ſin unpardoned. Read the vigor of it in Cain, and the terror of it in Judas, how it crached their ſpirits, and brought the one to the utmoſt deſperation, and the other to the grave and hell in deſpite of all former advantages.

3. And who can tell how ſoon he may die. Go and liſten Who can tell how ſoon he may die.ſometimes at a dying bed, the perſon quakes, and the bed trembles, and the heart ſighs! what is it that the man ſpeaks ſo to himſelf? Ah, Lord, ſaith he, I would not die! and then tears trickle down his cheeks, and his heart is ready to p. 278flie in pieces. But why wouldſt thou not die; O no, my ſins are many, I now ſee them, and feel the bitter wrath of God for them; Oh! my ſins they are not pardonable, and who can dwell with everlaſting burnings, or ſtand before the holy and juſt God.

3. What unſpeakable comfort is it to have our ſins forgiven. It is unſpeakable comfort to have ſin pardoned.Son ſaid Chriſt, Mat. 9. 4. Be of good comfort, thy ſins are forgiven thee. When the Iſraelites got through the red ſea, and looked back, and ſaw their enemies all drowned, what reviving was this; if the drowning of corporal enemies be ſuch a cauſe of joy, who could but kill our bodies; what cauſe of exultation for the drowning of ſpiritual enemies, of ſins in the depths of mercy, which elſe would have deſtroyed ourſouls. How ſhall I expreſs the comfort of it? David ſaith all in one word, The man is bleſſed whoſe iniquities are forgiven. Now bleſſedneſs is the center of all joy and comfort. Tell me brethren what think you?

1. Of freedom from hell, that you ſhall never ſee the place of the damned; Is that a matter of comfort? why? If ſin be pardoned, hell is diſcharged. There is no condemnation, if Remiſſion.

2. Of Gods loving kindneſs. David ſaid, it was life, nay, better then life: Oh, what is this? God is reconciled unto me in Chriſt: he looks on me not as a Judge, but as a fathet with ardent affections and compaſſions; why? if ſin be pardoned, God is reconciled, enmity ſlain, all differences twixt you and God are taken off.

3. Of the blood of Chriſt. Is it worth the having, or of intereſt in Chriſt, it is worth the enjoying; why? if pardoned, then doubtleſs united to Chriſt; and how many and great are the benefits that reſult and follow upon union.

4▪ Of Peace of conſcience. It is a mercy that Conſcience can and may ſpeak peace, chear us up, aſſure us, ſtand for us againſt men and devils: Why? when ſin is pardoned, conſcience may not accuſe; it hath nothing to do, but direct us in good ways, and to comfort us with the teſtimonies of our pardon and Reconciliation with God.

5. Of all outward mercies: Oh! what a life doth a pardoned p. 279ſinner live. If he looks up to heaven, all is peace; if he looks down to earth, all is comfort: he hath lands, and ſins pardoned too, wife, children, honours, friends, yea, and his ſins are pardoned too.

6. Laſtly, What think you of confidence in death. When you are leaving the earth, then to be aſſured, your next journey is to heaven. After grace to find glory: would you ever be willing to die; be confident in death, live in death, live after death, O then get your ſins, whatſoevet they are to be pardoned.

11. The Means: if you ask what may we do to get our ſins The means.forgiven, I ſhall anſwer briefly.

1. Find out your ſins, and know them: and that is done by the ſtudy of the Law which gives us the knowledge of ſin.

2. Beg of God for a contrite heart, ſo as to be ſenſible of ſin, and weary of it, and broken for it. The weeping woman was forgiven, Luke 7. 44, 47.

3. And alſo for a penitential heart. Repent, ſaith Peter, that your ſins may be blotted out, Act. 3. 19. See Iſa. 55. 7.

4. And for a Believing heart in the Lord Jeſus. In whoſe blood, and for whoſe ſake we obtain Remiſſion of our ſins, 2 Cor. 5. 20. God was in Chriſt reconciling the world,—not imputing our ſins.

5. And for a forgiving heart: ſee Mat. 6. 14, 15.

6. Make it a daily and vehement petition for Repentance and forgiveneſs, as did David, Pſalm 51. and ſue all out in the name of Chriſt.

Object. But theſe things are hard and laborious.

Sol. But they are for mercy. O Mercy, I periſh without thee, and therefore I will not live without thee, ſleep without thee, die withou thee. I will pray for mercy, I will go to Chriſt for mercy; and ſhall it ſeem ſo grievous to me, to leave a ſin which will damn me, to get mercy which will ſave me.

II. The Tribunal of Juſtice erected in theſe words, But the Blaſphemy againſt the holy Ghoſt ſhall not be forgiven.

Theſe words are the ſaddeſt expreſſions of pureſt Juſtice p. 280that ever were uttered. Oh, what is the height, what the depth of this, for a ſinner to riſe to ſuch a peculiar degree and form of ſinning, as for ever to diſtinguiſh himſelf from all hope of mercy, never, never, never to he pardoned.

In this there are two things to be inquired into,

1. What this Blaſphemy againſt the holy Ghoſt is.What this ſin is.

2. The irremiſſibleneſs of this Blaſphemy.

Touching the firſt of theſe, there are ſeveral opinions, and no marvel; for to find the right nature of this ſin is a work not of the leaſt difficulty; In Scripturis ſanctis nulla major queſtio, nulla difficilior invenitur, ſaith Auſtin.

1. The Novations thought every ſin after Baptiſm, eſpecially Quid eſt, quod Novato ſuccenſeamus tollenti poe…itentiam dicenti que nullam eos veniam obtinere, qui poſt lavacrum peccant. Athan. Tom. 1. in hoc ſubject. p. 776.denial of Chriſt in time of perfection, to be the ſin againſt the Holy Ghoſt. I deny not, but each ſin that a Chriſtian commits, may in ſome ſence be called a ſin, but ſtrictly it is not the ſin againſt the holy Ghoſt. This error is abundantly refuted by Cyprian, Hiero…, Auſtin, &c. and is repugnant to all religious reaſon; becauſe,

Firſt, Thus there ſhould be no oppoſition twixt all manner of ſin, and the ſin againſt the Holy Ghoſt in the Text.

Secondly, Thus no man ſhould ever be ſaved, or have ſin pardoned. And for the Denial of Chriſt in time of perſecution, though indeed it be a very great ſin, yet becauſe it may ariſe not out of the ſtrength of hatred againſt Chriſt, but out of the ſtrength of fear, and from humane weakneſs, it is without doubt an act, though ſinfull, yet pardonable, yet it hath been pardoned, as we read in Peter.

2. Origen thinks, that the Defection from participation of the Holy Ghoſt, is this Blaſphemy, and ſo he placeth the nature of it L. 1. foreign, c. 3. p. 776in Apoſtacy. Qui dignus habitus eſt ſpiritus ſancti participatione, & retro converſus fuerit, hic reipſa & opere blaſphemaſſe dicitur in Spiritum ſanctum. This is in part true; for Apoſtacy is a neceſſary concomitant of this Blaſphemy: but yet it expreſſeth not the full, and compleat, and certain nature of this ſin, becauſe,

Firſt, Every defection from the truth, or defection alone, is not ſin. One may be an Apoſtate, and yet not ſin the ſin againſt the Holy Ghoſt; he may recedere a fide, and yet not in fidem p. 281irruere, and therefore St. Hierom upon this very agreement to Marcella, ſaith well, Aliud eſt Chriſtianum ſe negare, Tom. 4. Fol. 26.aliud Chriſtum Diabolum dicere: and to that purpoſe likewiſe St. Cyprian, Epiſt. 53.

Secondly much more is required to the conſtitution of this ſin then a defection; yet we deny not, but that an univerſal apoſtacy is neceſſary hereunto.

Thirdly, Auſtin delivers his opinion by divers phraſes in divers places, but moſt fairly in Epiſt. 50, which is ad Bonifacium comitem, It is Duritia cordis uſque ad finem hujus vitae, qua homo recuſat accipere remiſſionem peccatorum: where you may apprehend, according to his Judgement, three acts in this ſin; Firſt, Hardneſs of heart. Secondly, Perſeverance in this hardneſs. Thirdly, Refuſal of remiſſion, which is through malicious obſtinacy. This opinion, though it be true in part, yet it is not compleat and punctual, becauſe,

Firſt, All this may be without blaſphemy.

Secondly, All this cannot be till the laſt gaſp, and yet ſo may the ſin againſt the holy Ghoſt be.

Fourthly, The Schoolmen generally run one after another, and place the nature of it in obſtinacy or malice: ſo that to ſin againſt the Holy Ghoſt, is with them to ſin out of a reſolved or determined malice: this you may ſee more fully deliveted by Aquinas and Alexander Ales; which ſinning of malice, is not barely a vitious and habitual inclination, but further it hath the acceſs of contemptuous rejecting of thoſe things, which might remove this malicious ſinning. Hence it is, that they break this general into many particulars, as Firſt, Of Deſperation, whereby the malicious offendor caſts away the anchor of hope, wilfully periſhing in the gulf of ſin. Secondly, Of Preſumption, whereby he wilfully rejects all fear of God. Thirdly, Of Impenitency. Fourthly, Of Obſtinacy. Fifthly, Of Impugning known truth. Sixthly, And envying and maligning of Grace in our brethren.

But to omit diverſity of opinions in this argument, I ſhall as fully as I can touch the nature of this blaſphemy againſt the holy Ghoſt in this brief deſcription.

It is an extraordinary ſin wherein the apoſtatizing Blaſphemer p. 282deſpitefully rejects, and maliciouſly perſecutes the Goſpel This ſin deſcribed.and Truth of Chriſt after a manifeſt conviction by the holy Ghoſt, let us take this deſcription aſſunder, and conſider theſe parts.

Firſt, It is an extraordinary ſin] both for ſubject, and for degree. An extraordinary ſin.For Subject becauſe it is a ſin (in compariſon with other ſins) nothing ſo frequent, it is not ſo common in practiſe. And alſo for Degree, it is a ſin made of the very cream and ſpirits, as it were of the vileſt and moſt condemning forms of tranſgreſſing; but to let that go as being only general.

Secondly, The ſubject of this ſin, An Apoſtatizing Blaſphemer.The ſubject of it. An appoſtate.

1. An Apoſtate, and therefore in Heb. 6. 6. where this ſin is deſcribed, the perſons guilty of it are ſaid to fall away: not only to fall (for ſo may the faithfulleſt ſervant of truth do, he may fall in the way) but to fall away, to turn the heart, and to turn the back upon truth, to renounce our colours, it Greg. de. Val. Tom. 7. diſp. 1. q. 12.is an uniuerſal Apoſtacy. The School-men well obſerve two things in a Apoſtacy! One is Receſsio a fi…e: the other is, Acceſsio a… ſectam, and I think there was never any branded with the ſin againſt the Holy Ghoſt, but proved guilty of both; as Julian forſook the truth, and turned Pagan: Hence that concluſion ariſeth amongſt them, Omnis Apoſtata eſt Hereticus.

2. A Bleſphemer. What a Blaſphemer is, you may collect A Blaſphemer.from the deſcription already given of Blaſphemy, he is one who is contumelious or opprobrious to God and Chriſt, either in Nature, Name or Doctrine; ſuch as the Phariſees here, who faſtened on Chriſt the moſt reproachfull obloquies, of a Samaritan, Devil, companion and friend to Publicans; or as Julian ſtiling Chriſt in deriſion, the Galilean and the Carpenters ſon. To underſtand this more clearly, know that Blaſphemy is ſometime taken,

Firſt, Moſt generally, and ſo it may be terminated in man Blaſphemy how taken.as the Object. Tit. 3. 2. Blaſpheme no man, foreign; Thus he is a Blaſphemer, who aſſumes any diſgracefull terme, which may blemiſh the credit of a man.

Secondly, Leſs generally, and ſo it is appliable to any word p. 283uttered in the reproach of God, or Chriſt, or the Goſpel of Chriſt, whether deliberately or unadviſedly: in which reſpect it may be verified in ſome caſes of the beſt Saints, who affix that unto God in their haſt of ſpiritual trouble, which unbeſeems his purity and truth.

Thirdly, Strictly, and ſo it is a malicious reproachfull word againſt the known Doctrine of Chriſt: ſo that the Blaſphemer, who is the true ſubject of this ſin, is not he that ſpeaks evil of other men, nor he, who through inconſideration, or violence, or vehement diſtemper of paſſion, or any extrinſecal preſſure, lets fall ſome unbefitting ſpeeches of God, or Chriſt, or his Goſpel, but he that doth this out of a reſolvedneſs and wilfulneſs.

A man may blaſpheme two wayes, either Enunciative, as A man may blaſpheme two wayes.to affirm that Chriſt is a Devil, or God is unjuſt, or the Scriptures are a lye; or Imperative or Optative, by wiſhing any unglorious thing on God, or Chriſt and his Truths; both of which may be in actu ſignato, when the perſon doth expreſs out in words all this: or in actu exercito, when all this is in conceptu mentis & propoſito. Though perhaps he doth ſpeak what is true, and honourable of God and Chriſt, yet it is modo irriſorio & contemptivo, (as Cajetan obſerves) after a diſgracing and deſpicable manner. Now then the ſubject of the ſin againſt the holy Ghoſt is ſuch a Blaſphemy, who doth moſt unworthily think of Chriſt, and this is verbum mentis, inward Blaſphemy in conceptu, and who doth baſely deride and ſcoffe at him and his Trurhs, jearing at his holineſs; and the excellency, and purity of his wayes, and this is verbum vocis outward Blaſphemy. The which is not occaſioned by coaction of Tyranny, as ſome through torment may ſpeak with their lips that which their heart abhors; nor by the phrenſy of the diſeaſe, when a perſon not mentis compos, talks idly he knows not what, but it is a ſet Blaſphemy and deliberate; formal Blaſphemie ariſing from a direct intention to eclipſe, and deſpiſe, and diminiſh and diſgrace the glory of Chriſt in himſelf, truths, wayes, ſervants: and it may be that even in this ſenſe thoſe that thus ſin, are ſaid to put Chriſt to an open ſhame, Heb. 6. 6.The Object of the Goſpel.

3. The object of this, the Goſpel of Chriſt. The common p. 284Object of Blaſphemy is God conſidered in Eſſence and Revelation, and man: The Object of Blaſphemy leſs generally taken, goes not lower then God and his Truths; but the ſpecial Object of Blaſphemy againſt the Holy Ghoſt, is the ſaving part of the Word, It is tht Goſpel of Chriſt: Heb, 10. 29. The Son of God, and the blood of the Covenant, are the Objects of this impiety. O how this raiſes this reproachfull ſin: It is a high ſin to reproach any Attribute of God, to reproach any part of the Truth of God; but to faſten diſgrace on the mercy of God, to poure contempt on the Goſpel of God, there where his compaſſions yearn to ſinners, there where his freeſt grace calls upon ſinners, there where the Sun of Righteouſneſs and ſalvation ſhines to ſinners, this is the higheſt Injury; yet on this moſt amiable countenance and tendereſt affections of Heaven, doth this blaſphemer caſt his moſt impure, and fouleſt indignities, which appears in the Acts incident to this Subject.

Thirdly, The Acts, they are two.The Acts of it.

1. A malicious rejecting of the Goſpel, both in the Truth and in the Goodneſs of it. The Goſpel may be not hearkened to A malicious rejecting of the Goſpel.Where it is repreſented, and yet the perſon not guilty of this ſin; It may be refuſed, though it be hearkened to, and yet we guiltleſs of the ſame: All Refuſal, all Diſobedience unto it, doth not neceſſarily infer this ſin, but there muſt be a malicious Rejecting which notes two things.

Firſt A compleat and free diſpoſition of the Will: he ſins foreign, A compleat and free diſpoſition of the Will.non per ignorantiam, non per violentiam, ſed motu ſpontaneo; for there be ſome actions which ariſe parrly from the will, and partly from externally impulſive Cauſes. Secondly, Which ariſe immediately and totally from the Will: ſuch is this rejection, it is not cauſed through the darkneſs or miſtake of the underſtanding, nor through the powerfull impreſsion of perſecution, nor through any violent diſtemper or ſudden motion of the affections, nor through the importunity of temptation, nor through any phrenetical diſeaſe, but through the natural and internal inclination of perverſeneſs in the Will, when the perſon is ſet in the faireſt of Circumſtances and conditions, not blinded, not agitated, but voluntarily p. 285and wilfully rejects the Goſpel of Chriſt.

II. Acceſs of deepeſt malice, and conſtant hatred in the Acceſs of deepeſt malice. Tom. 2. q. 155.Will; Therefore Alexander Ales ſaith well, that the Motus hujus peecati habet originem a certa malitia, i. e. ex malignitate animi cum conſcientia peccati, & ex quadam mentis perverſitate, when the perſon doth it of ſet purpoſe, and with a ſectet complacence, he is gladded that he can deſpite and injure Chriſt and his Goſpel. This deſpitefull rejecting is expreſſed in Heb. 10. 29. By, Firſt, Treading under foot the Son of God, the moſt baſe eſteem of Chriſt, reſpecting him no more then the impureſt dirt in the ſtreets, or the moſt vile thing, as Ambroſe expounds it. It were fault ſufficient not to accept of Chriſt, it is a deeper treaſon to ſcorn and reject Chriſt and Mercy; but how infinitely vile is it to do this with a diſdain, and with a deſpitefull humour, with a purpoſe to vex and diſhonour Chriſt and the Goſpel. Secondly, Counting the blood of the Covenant an unholy thing: The blood of Chriſt is the blood of the new Covenant; it is it wherein Promiſes of life are made, it is it whereby reconciliation with God is effectually made, it is it by which we obtain ſalvation, and this blood it is called Precious in Scripture: but he that ſins againſt the Holy Ghoſt, vilipends this blood, he doth no more accompt of it, then the blood of a moſt common thief and unhallowed perſon.

2. ly, A deſpitefull perſecuting of the Goſpel] as it is evident here in the Phariſees, who hated the light, and bitterly perſecuted A delightful perſecuting or the Goſpel.the light: and thus was it with Julian, Lucianus, Porphirius, and other odious Apoſtates, who were ſo helliſhly incenſed againſt the Goſpel of Chriſt, that if it had been poſſible, they would have plucked this Sun out of the Firmament, they would have rooted out the very Name and naming of Chriſt; the reaſons whereof I conceive may be th…ſe.

Firſt, The ſtrong poſſeſſion of their hearts by Satan, who communicates unto them this eternal malevolence and hatred of Chriſt.

Secondly, The inward perſwaſion in their own conſciences, that they ſhall never have part in Chriſt, whereupon in the p. 286fury of deſpair. For themſelves they are maliciouſly bent againſt the poſſible benefit that any other may draw from Chriſt.

The Formal Aggravation of theſe Acts, after manifeſt The formal aggravat…on of theſe acts.conviction by the holy Ghoſt. A man may reject the Goſpel, a man may perſecute the Goſpel, and do it with his very ſoul and heart as Paul, who breathed out perſecutions, and deſtroyed them that called upon the name of Jeſus, and compelled many to blaſpheme, and waxed mad againſt the Saints, yet not ſin againſt the Holy …hoſt; for all this may be through ignorance, the Underſtanding not knowing, the Conſcience being not yet convinced, nay, it being perſwaded of the contrary as fit and lawfull, Acts 26. 9. The thing therefore that formerly Doing th…s after conviction by the Holy Ghoſt.contains the nature of this ſin, is the doing of all this after and againſt Conviction by the Holy Ghoſt. Hence doth this ſin borrow its denomination againſt the Holy Ghoſt. Now here I ſhall briefly open,

Firſt, How the Holy Ghoſt is taken.

Secondly, What the Conviction by the Holy Ghoſt is.

1. The Holy Ghoſt is ſometime taken; Firſt, Eſſentially, How the Holy Ghoſt is taken.for that one infinite, indiviſible, independent Deity. Secondly, Perſonally, as the third perſon in Trinity proceeding from the Father and the Son. Thirdly, Virtually, In reſpect of Energy or operation, and this Origen calls, Proprietatem Loc. cit.gratiae, & Aquinas bonum ſpirito appropriatum: for though external operations be common to the Trinity, yet the immediate manner of working is more common to one perſon then another, as the work of Creation to the Father, Redemption to the Son, Illumination and Sanctification to the Holy Ghoſt. Thus is the holy Ghoſt here conſidered in his proper operation, viz. Conviction.

Secondly, The operation or conviction of this perſon by the Holy Ghoſt, conſiſts in theſe particulars.What this conviction is. Objective. Patifactio.

Firſt, The clear Revelation of Jeſus Christ in the Goſpel, both in reſpect of Truth and Goodneſs; of Truth, that he is the true and only Son of God; of Goodneſs, that he is the p. 287Redeemer of the world, and aſſured Saviour to Believers.

Secondly, There is by the Holy Ghoſt wrought in them an Apprehenſion of all this by a ſupernatural illumination, as in Heb. 6. 4. They were once inlightned, not naturali lumine, for by that of conſcience every one is inlightned, but lumine ſupernaturali, by that of the Spirit.

Thirdly, Not a ſleighter apprehenſion, but a more determinate Conviction; ſo that they cannot deny the truth; the light whereof ſhines with ſuch clear beams upon the underſtanding. The teſtimony of the conſcience determinately aſſents with the teſtimony of the Spirit, that this Revealed Goſpel, is indeed the Goſpel of Chriſt and of ſalvation. You know who I am, and whence I come, ſaith Chriſt to the Phariſees; yea, themſelves profeſſed ſo much, becauſe ye ſay we ſee, therefore your ſins remain, John 9.

Fourthly, Nay, yet undeniable Conviction is not all, there is alſo ſome kind of approbation of thoſe truths, which the Apoſtle calls A taſting of the heavenly gift, and a taſting of the good word of God, and of the powers of the world to come. A man may have a little taſte of Honey, ſo that he can ſay, I know it is ſweet; and of wine, that he can ſay, it is comfortable: In like manner, they who ſin this ſin againſt the Holy Ghoſt may feel his operation, not only in an objective revelation, not only in a ſubjective apprehenſion, not only in an undeniable conviction, but alſo in ſome degree of approbation. There may drop ſome effects from the truth imprinted upon the affections that the Conſcience may be perſwaded, and give teſtimonie aſſuredly that theſe are the very truths of Chriſt. All which is very evident in ſome of the Phariſees, who had Chriſt revealed to them, who did know, and were convinced in their own hearts who Chriſt was, and what his Doctrine was, yet did they with inward malice break out againſt him, and his Doctrine, and in words poured the baſeſt contumelies and blaſphemies p. 288upon him; and in their pertinacious workings did conſtantly perſecute him, even to the moſt reproachfull death of the Croſs, and all this againſt the cleareſt Convictions of the Holy Ghoſt in their own Conſciences.

Thus for the nature of the Sin. Conſider the Irremiſſibleneſs The irremiſſibleneſs of this ſin.of it.

It ſhall not be forgiven unto men.

The Arrians, Eunomians, Macedonians, and other Hereticks ſaid, the Holy Ghoſt was a Creature, and the Object. Photinians denied to him a real ſubſtance, i. e. a Perſonality, Vide Aug. Ep- 50. ad Bonifacium. Comitem. Vide Athan. Tom. 1. in Ep. ad Serapionem, p. 344. of this very Argument.as Eraſmus interprets it; yet many of theſe repented, (if we believe Saint Auſtin) and obtained pardon.

The ſame Father fitly removes this ſcruple, by diſtinguiſhing between erroneous opinions concerning the Holy Ghoſt, and this unpardonable blaſphemy againſt the Holy Ghoſt. It is one thing to miſ-apprehend the Eſſence, or perſonal ſubſiſtence, and hereupon to pronounce according to the dark miſconceits of the holy Ghoſt. It is another thing to blaſpheme Chriſt and his Goſpel after clear conviction by the Holy Ghoſt, this is the ſin which ſhall not be forgiven.

Hence it is, that this ſin is called, 1 John 5. 16. A ſin unto death. And H. b. 6. 4, 6. A ſin that caſts a man into an impoſſibility of renewing. And Heb. 10. 26. All ſacrifice for this ſin is taken away. Which places ſtrongly refell Concord Evan li. 2. de poenit. c. 16.the errors of Janſenius; and Bellarmine, and other Papiſts, who interpret this of the difficulty and the ra…ity only of this remiſſion, not of the impoſſibility.

Queſt. Why is it that this ſin ſhall never be forgiven?

Anſw. 1. It is not becauſe the Holy Ghoſt is greater Why is it pardonable.then the Son; for there is not Major and Minor, where p. 289every one is equal in Nature and Dignity.

2. Nor is it becauſe this ſin is ſo intenſively great, that exceeds the abſolute power of God to forgive it, or the infinite Merits of Chriſt. Omnipotenti Medico nullus inſanabilis occurrit languor; Iſidore.

But the Reaſons given are theſe.

Firſt, Becauſe it is Repugnant to the immutable Statute and Decree of the Divine Will. It is Gods abſolute pleaſure, It is Gods abſolute pleaſure not to pardon it.who of himſelf ſets the extent of his Mercy, and the bounds of his Juſtice. Though he will be pleaſed to allow a poſſibility of Mercy to other ſinners; yet as a King for ſome facts will not allow an Offender his book; ſo God is pleaſed here to deny Mercy. This Reaſon is true, but becauſe it is of common equity to ſome other ſins, therefore further ſatisfaction may be ſought.

Secondly, It directly reſiſts, and repudiats the matter of pardon and remiſſion, viz. The blood of Chriſt. If a Contrariatur per …e gratiae remiſſionis, Alex: Ale…. Tom. 2. q. 155. m. 6. It rejects the pardon.Patient could be healed only by one Medicine, and he did wilfully reject that, it is impoſſible he ſhould recover, not that the medicine is not of vertue, but that he wilfully rejects this virtual Medicine: ſo here, there is no other name under heaven by which we can be ſaved, but only the name of Jeſus Chriſt; no plaiſter but the blood of Chriſt, which yet this ſinner deſpitefully rejects, &c.

Thirdly, It contemptuouſly, and with a wilfull obſtinacy reſiſts that ſpirit which ſhould apply this pardon and Remiſſion. He willingly reſiſts the ſpirit who ſhould apply the pardon.Pardon cannot be obtained, unleſs the Spirit apply it, but here the ſinner fights againſt the Spirit of God, and deſpites the Spirit of Grace, and will not permit any operation, any ſaving operation of the Spirit to faſten on the ſoul, all fitneſs and diſpoſition for pardon is from the Spirit, who is here rejected.

Fourthly, The conſtant order of operation in the Trinity He ſins againſt the order of Operation of the Trinity.ſuggeſts unto us the reaſon of the irremiſſibleneſs of this ſin; which order is alwaies by deſcent, and not by regreſſion. p. 290If a man ſin againſt the Father, the Son hath an operation for the ſinner; if a man ſin againſt the Son, the Spirit hath an operation for the ſinner in working upon his conſcience, and offering of Chriſt; but if a man ſin againſt this Spirit, whether ſhould he go? or who is to preſent pardon? To the Father he cannot go withour the Spirit, to the Son he cannot go without the Spirit, but the Spirit is by him rejected and deſpitefully ſcorned. He that ſins againſt the Holy Ghoſt, ſins againſt the whole Trinity, the Fathers love, the Sons death, and the Spirits operation. I know that Hierome ſaith, this ſin ſhall not Epiſt. ad Marcellum. Epiſt. ad Bonifaciumbe forgiven Propter blaſphemiam, & Auguſtine, propter perſeverantiſſiman cordis duritiem; and the Schols, Propter defectum excuſabilitatis & indignitatem; and others, quod qui ſic peccant traduntur in reprobum ſenſum, thus Hilary, Athanaſius, and ſome of our modern Writers.

Uſe I.

THE Uſes from the explication of this high ſin ſhall ſerve us both for, firſt, Information: And ſecondly, Information.Caution: Thirdly, Direction.

Firſt That the greateſt illuminations in the underſtanding, The greateſt illuminations are not able of themſelves to ſave a man.and determinate convictions in the Conſcience, are not able of themſelvs to ſave a man: A perſon may have a deep inſight in the Miſteries of Heaven, an ample apprehenſion of ſupernatural truths, a large acquaintance with the Rules of Grace and life, a yielding in his conſcience to the revealed teſtimonies of the ſpirit concerning Chriſt and his Doctrine, yet be ſo far from the aſſurance and poſſeſſion of glory, that he may be reprobated to the loweſt gulf of miſery and damnation, for the damned Devils are inveſted with moſt general extent of objective knowledge; and theſe here who ſin againſt the Holy Ghoſt do participate of divine illumination, even to the meaſure of approbation in the conſcience touching the truth, yet you ſee that their condition is utterly incompatible with the juſt hopes or expectation of happineſs, it is not p. 291capable of remiſsion, and therefore eternally deſperate of ſalvation: all which muſt be ſo underſtood by you, not that ſpiritual illumination is not neceſſary, but that it is not alone ſufficient to ſave. The ſtrongeſt abilities of knowledge may only ſerve to purchaſe us a more learned and full damnation.

Secondly, That greateſt knowledge may be in a ſubject The greateſt knowledge may be in a ſubject void of Grace, and an enemy to it.both deprived of the inexiſtence of ſanctifying grace, and alſo filled with bittereſt enmity and malice against the truth of Grace. I juſtly queſtion, whether any perſons uncapable of Glory are convinced with more ſupernatural light then theſe who ſin againſt the Holy Ghoſt; yet ſure I am, none are more enraged Lyons againſt the innocency and ſimplicity of Holineſs, and true Grace then theſe.

A perſon may put on foreign, as the Apoſtle 2 Tim. 3. 5.2 Tim 3:5ſpeaks, and yet his heart be void of the inward power of Godlineſs. A dead man may be clothed with beautifull Garments; and a heart utterly void of the life and quicknings 1. Privation.of Holineſs, may yet be adorned with the fair robes and endowments of knowledge.

Nay, Do but conſult with the Records of the ſpirit in the Scripture, and the examples of perſons, and attempts in all Eccleſiaſtical Hiſtory, you ſhall not only find knowledge divided from grace, but oft-times makeing ſtrongeſt oppoſitions againſt it. None with-ſtood 2. Oppoſition.Chriſt more then the learned Scribes and Phariſees; none withſtood Paul more, then the learned Athenians: Whom have we in our age more eager againſt the Doctrine of faith, then the ſubtile Jeſuite? and againſt the independency and immobility of grace, then the Arminian. Dull and blind apprehenſions are not ſo ſerviceable Engines for the execution of Diabolical malice: the moſt advantagious ſervant that ever Satan had, was a learned head and a graceleſs heart: Abſtract knowledge will eaſily blow up pride, and pride will eaſily fire our malice, and contempt, and theſe will ſuddenly break out into our tongues with p. 292deriſion and perſecution of Grace.

Thirdly, That our greater knowledge (without ſanctifying Great knowledge without grace adds to miſery.Grace) adds to our greater ruine and judgement. This illation is moſt conſpicuous in the ſubjects of this ſin, whoſe Judgement becomes the more heinous and inevitable, becauſe of the greatneſs of their illumination and conviction.

I know the ſchools deliver unto us ſeveral circumſtances whereby a ſin common with another in identity of nature, is yet by the acceſs of them variouſly altered: but amongſt all the intenſive perfections of ſinfull guilt this addition of knowledge is one exceſsively aggravating. If ye were blind, (ſaith Chriſt, Iohn 9. 41.) ye ſhould have no ſin (comparatively for meaſure) but now you ſay, we ſee, therefore your ſin remaineth. An ignorant Offendor may have ſome plea and excuſe, but a willfull ſinner is without all Pretext. None ſhall find greater ſtripes then he who knows and doth not, or he who ſees to do, but will not. As the moſt practical Chriſtian ſhall riſe to the higheſt ſeat and Throne of happineſs in heaven, ſo the moſt illuminated ſinner ſhall ſink into the deepeſt dungeon of miſery in hell.

Uſe II.

NOW I come to Caution: you have heard what this ſin Caution.is, and you have heard the ſad condition of this ſinner, that he may for ever deſpair to ſee the face of God! I dare not faſten the compleat guilt of this ſin on any who hears me this day: Only remember that of the Apoſtle, Heb. 3. 12. Take heed brethren leſt there be in any of you an evil heart of unbelief in departing from the living God.Take heed of.

Yet becauſe this ſin is poſsibly incident unto us, who take upon us the profeſsion of the Goſpel: it ſhall not prove I truſt an unſeaſonable endeavour, if I deſcribe unto you ſome few ſteps by which the ſoul gradually deſcends unto the bottom of this damned impiety.

p. 293Firſt, Regardleſs receiving of the Goſpel of Chriſt, which Regardleſs receiving of the Goſpel of Chriſt.is done three wayes.

1. When the Judgement hath no reverent eſtimations of God in Christ, and of the Promiſes made in the blood of Chriſt, or of the neceſſary conditions of the Covenant of Grace to be performed by us.

Secondly, When the heart either in hearing or reading is without life and affections, ſo that the Goſpel draws not our love, and joy, and delight, or any adheſion of the mind. Paul tells us, 2 Theſ. 2. 12. of ſome to be damned. And verſe 10. They were ſuch who received not the truth in the love of it.

Thirdly, When there is no conformity to the Goſpel-rules of life. Now what ſhall I ſay of our ſelves? what accounts have we of this pearl? what affections have we to this Doctrine of Grace? Have we any impreſſions of Reverence, any impreſſions of love unto the Miniſtry of the Spirit? Alas! our ſtomacks begin to loath the hony comb, and we are almoſt as weary of this Goſpel, as the Iſraelites were of their Manna. Why elſe thoſe many neglects Acts 7. 5. Ye reſiſt the Holy Ghoſt.Acts 7:5of this word of grace, why elſe our ſlight entertainment of it? why elſe our very ſcorn and contempt of it? Shall I ſpeak the truth? the heavenly ſtrains of the Holy Ghoſt in the Goſpel fall too low, and ſound too flat in our curious ears. The ſharp inventions of ſome Poet, or the brain-Raptures of a Comedian, ſhall reliſh our Palats with more pleaſure then the ſweereſt principles and leſſons that ever the wiſedome of Heaven hath dedicated. The plain tune of Scripture ſtriks us not, unleſs there be alſo ſmart deſcantin…s of humane wit. Miſtake me not, I ſpeak not this to baniſh the convenient uſe of fitting expreſsions in our delivery of the Goſpel of Chriſt, by condemning our inaffectionate attentions to the ſimplicity of Chriſt. I do not hereby apologize for the language of rudeneſs; (no, I would not have the highneſs of the word to be made offenſive by my Barbariſms) only let me tell you, that where the Word of life, coming in p. 294the ſtrength and beauty of its own elegant plainneſs, findeth not only coldneſs of reſpect and love, but the laſhes alſo of ignorant cenſure and ſcorn, we are mounted upon an high ſtep of prophaneneſs, and are deſcending to that unpardonable ſin againſt the Holy Ghoſt.

Secondly, Private or publick ſcorning of holineſs. Holineſs it is the Glory of God, and in a ſort the rectitude of all his attributes. God delights to reveal himſelf in Scorning of Holineſs. Heb. 12. 14.Heb 12:14this holineſs, and tells us, that without holineſs none ſhall ſee his face. It is the moſt diſtinguiſhing effect of the Spirit of God, and that which is both an aſſurance of divine Election, as alſo the ſecular zeal of our ſalvation. Yet may not I confidently affirm to you, that nothing is more fallen into the baſe deriſions of witleſs ſinners then this glorious image of heaven. Strip me a perſon of the well-ſpoken complements of dignity, wealth, conceited projects, and deportments for the itch of the times, and ſuppoſe him only cloathed with the endowments of true grace and holineſs; who is there that is ſet forth with more diſdain, and deriſion, and jeering, then ſuch a perſon; this is the only reaſon of our ſcornings that he is aperſon of purity, one of the Spirit; A religious David is the ſong of Drunkards, and the Innocent, Objects of mockings, reproaches, ſcorns and jeſtings, Bonus vir, perhaps, but Chriſtianus, ſo now bonus vir ſed Bonus vir Cajus Seius, ſed malus tantum quod Chriſtianus, Tertul. Apolog. p. 810. Chriſtianus, ſi nullius criminis, nomine reus eſt: valde infeſtum ſi ſolius nominis crimen e…. Ibi- p. 809.Religioſus; Lord, What think we of God, or his Spirit, or Heaven! is holineſs beautifull in God, admirable in the Spirit of God, lovely in the Word of God? and yet contemptible effectively conſidered in the ſervants of God. As ſure as the Lord liveth, if the bounds of publick Authoity did not awe, and the ſectet ſuſpitions of publick ſhame did not bank theſe enemies of Grace, their private Sarcaſms, and blemiſhes of Grace would break forth into publick fury againſt all real power and practiſe of Grace.

Who but an Iſhmael will ſcoff at an Iſaae? and who but a Cain will hate his brother, becauſe his works are good? p. 295and who but an ignorant wretch agitated by the Spirit of darkneſs and perverſeneſs, will flie out with helliſh invectives againſt holineſs in heart, and practiſe, which is the Glory of God, the perfection of Angels; the ſacred work of the Spirit, and the pledge of our immortal inheritance in the heavens.

My brethren, be cautioned to ſorrow for this, and reform in offering violence to holineſs in man, thou faſtneſt indignity upon the very image of God, and deſpite upon the Holy Ghoſt, who is the immediate efficient of Holineſs in the Creature.

Thirdly, Sleighting the checks of conſcience. Conſcience Sleighting the checks of conſcience.eſpecially inlightned, it is our Angel-Guardian, the private Regiſter of our courſes, and the faithfull Monitor within our own breaſts: it is the eye of the ſoul to overſee the whole occaſions of heart and life, and it is the tongue, that reports to us the rectitude or aberration of our wayes. The Law teſtifies de jure, and this de facto.

There is not I believe a ſinner partaking of any illumination general or particular under the powerfull preſence of a ſound Miniſtry, but his Conſcience ſometimes in the hearing of threatnings from the Pulpit, ſometimes in his retired ſeceſsions or withdrawings from company, doth lay unto him the guilt of his ſins, and perhaps ſtings him with unqueſtionable convictions and horrors, it tells him that his heart is yet deſperately foul, and that his wayes are not the wayes of life and comfort. Zach. 7. 11.Zech 7:11But now for this perſon to ſtop his ears at this faithful voice of conſcience, for him to deal with this, as Felix did with Paul diſcourſing of Judgement to come, go thy way for this time, wh…n I have convenient ſeaſon I will Act. 24. 25.Acts 24:25call for thee, or elſe to quench and drown their private clamors by the untimelineſs of other diſcourſes and fouler actions; O what direct injury do we hereby offer to the workings of Gods Spirit, and what ſtronger power do we add hereby to the workings of our heart.

p. 296A tender conſcience is like a tender eye or ſtomack: but neglect of motions in the conſcience prepares for hardneſs of heart. It will be with us in ſinning, as it is with the iron, which becomes the more hardened after the fire, and the ſinner more ſinfull, after the ſlighting of the checks of conſcience; or as with a diſeaſe which growes incurable by neglect, yet might have been cured and healed by obſervance; or as a tree which after many ſhakeings takes deeper root, and hold in the earth. It is a fearfull Judgement to ſin againſt Conſcience, this will breed cuſtome and delight, and defence, and at length hatred of that Truth, which ſhall preſent light for Reformation. Hereby we grieve the Holy Spirit, and quench him, and cauterize, or ſear our conſciences with ſenſeleſneſs, whence ariſeth a greedineſs to ſin, Epheſians 4. 18.

Fourthly, Be not peremptory for worldly ends: he who Be not peremptory for worldly ends.ſets up his reſolution, that he will be ſome body in the world, he will have his covetous ends, or ambitious projects, no marvel, if ſuch a perſon ſleights the checks of Conſcience, and derides the beauty of holineſs, and looks on the Word of Grace without all eſteem or affection. Let God ſay what he will, he will do what he pleaſe.

The Phariſees guilty of this great ſin would not, could not believe Chriſt; what was the reaſon? See John 5. 44. How can ye believe, which receive honour one of another? Balam for gain will ride to curſe the Iſrael of God, and Judas betray his Maſter; and ambitious Haman, rather then his proud humour ſhall be neglected, he will endeavour the ruine of all the Jews. What was the reaſon of Demas's Apoſtacy? The embracing of this preſent world, 2 Tim. 4. 10. O! when the heart is reſolved for carnal courſes, it will eaſily part with, nay, rather then it will be croſſed or diſappointed, it will fall foul upon the very Truths of God. The greateſt enemies and oppoſers of Truth have been a covetous Demetrius, Acts 19. or a p. 267proud Diotrephes, 3 John, verſe 9. Be therefore ſubmiſſive in your worldly reſolutions; and to bend the mind hereunto, weigh Chriſt, and the whole world in the ſame ballance: ſee whether Chriſt be not more advantagious Caution.every way; weigh you ſouls, and the world in the ſame ballance: ſee whether the ſaving of the ſoul, be not better then the winning of the world.

Uſe III.

THE laſt uſe ſhall be to exhort us, to uſe all the means we can to prevent it, and to this end I will commend Exhortation.theſe Adviſes.

1. Let divine Truths reform as well as inform: a naked Let Truth reform as well as Inform.ſword may do much hurt, and a bare knowledge may prove dangerous: but where knowledge hath heat as well as light, it is Medicum utile: he is right whoſe knowledge doth not make him more cunning to ſin, but more carefull to avoid it, and forſake it.

2. Strive to love the truth and holineſs. Pauls temper LoueLove the truth and hol…neſ….was excellent, We can do nothing againſt the truth, but for the Truth; Why? What was the reaſon? ſurely his great love to Chriſt and his Truth. Love, intire love to Chriſt will diſarm us of all malice, and oppoſition againſt him. Yea, and get love to the Goſpel, wherein lies our life, our hope, our ſtay, our comfort, our all.

3. Get faith, beg it of God, and the Father of our Lord Get ſaith.Jeſus Chriſt to give thee faith: Faith would not only ſee a Chriſt, but prize him too. Two vertues there are in a true faith, Singular estimations, and Inſeparable affections. Faith ſubjects the heart to Chriſt, and gives it unto him, having none in heaven or earth in compariſon of him. Should I oppoſe him or his Truths, who is the beſt of all good, and my Saviour, he came to ſave me.

4. Repent in time: often ſinning, weakens truth in the mind, and raiſeth ill diſpoſitions in the will. By much Repent in timeſinning a man becomes a very ſlave to ſin, and a ſtrong adverſary to truth. But ſpeedy Repentance draws off the heart, and being often renewed, keeps it tender and fearfull to offend. Divine Truths make eaſie and ruling impreſſions upon an heart graciouſly turned and mollified.

To cloſe up all, Let the Word of God really affect us, let holineſs in the power and beauty of it affect us, let the fair and living checks of Conſcience ſeaſonably affect us; let the blood of Chriſt, the eternal ſalvation of our ſouls affect us, ſo ſhall we not be guilty of that blaſphemy againſt the Holy Ghoſt which ſhall never be forgiven.

Of the Sin againſt the Holy Ghoſt, ſee theſe Authors.

1. Fathers, viz. Origen in Mat. and in l. 1. foreign, c. 3. Hierome in Epiſt. ad Marcel. Auguſtine eſpecially in Epiſt. 50. ad Bonifacium. Athanaſius Tom. 1.

2. Schoolmen. See Aquinas 2a. 2u. q. 14. art 1. &c. Alexander Ales, Tom. 2. q. 155. m. 4. &c.

3. Papiſts, Bellarmine l. 2. de Paenit. c. 16. Janſenius in Concord. Evan.

4. Proteſtants, Calvin in Concord. Evan. Zanchins, Tom. 4. l. 1. c. 9. Scharpius incurſu Theolog. Pareus in Heb. 6. & 10. Urſinus in Catech. Piſcator in Mat. Beza fuſius in John 5. 16. Byfield on the Creed, Gouge on this Argument. Perkins in the beginning of his caſes of conſcience, &c.

FINIS.