Divine Cordials, Sermons · Sermon 8
Sermon VIII.
EZRA 10.
The latter part of the ſecond Verſe, and forwards.
Yet now there is hope in Iſrach concerning this thing. Now therefore let us make a Covenant with our God.
WEE deſcend now to another fruit of Ezra his humiliation: Shecaniah confeſſeth the ſinne of the people, which was of the firſt magnitude, to wit, their joyning themſelves in marriage with Heathens; yet hee deſpaires not of forgiveneſſe from God, but ſaith, [Yet there is hope in Iſrael concerning this thing.] From whence I ground this Obſervation.
The greatneſſe of a ſin, if there be repentance, Doctr.is no impediment▪ to the forgiveneſſe of it. So ſaith Shecaniah here, though wee have committed a great treſpaſſe againſt our God by taking heatheniſh women to be our wives, yet there is hope in Iſrael even concerning this. I will take ſome paines in proving this point, becauſe it may be of ſpeciall uſe for tender conſciences.
Reaſon 1 Firſt, it may appeare to be true, by the charge that God gives men to repent,Iſa. 1.16. as in Iſaiah 1.16. Waſh you, make you cleane, put away the evill of your doings from before mine eyes, ceaſe to doe evill. So Jerem. Jer. 3.12.3.12. Returne thou back-ſliding Iſrael, ſaith the Lord, and I will not cauſe mine anger to fall upon you. The like wee ſee in the new Teſtament, Matth. Matth. 3.2.3.2. Repent yee, for the Kingdom of heaven is at hand. Acts 17.30.So in Acts 17.30. God now commandeth all men every where to repent. Now I reaſon thus, if God commands that men ſhould repent of their ſinnes, then ſurely there is pardon to be obtained upon repentance for the fouleſt ſins: but God commands the greateſt ſinners to repent, therefore upon their repentance they ſhall be pardoned. Nay, we ſhall finde in Scripture, that the Lord threatens to plague thoſe that repent not: and ſaith Tertullian, God would never threaten the man that repents not, if hee meant not to pardon him upon his repentance. Nay, to adde more weight to that reaſon, we may obſerve the incouragements which God affords ſinners, thereby to move them to repent, which are ſo many arguments to aſſure them, that there is pardon for the greateſt ſinnes: as that in Iſaiah 1.18.Iſa. 2.13. Though your ſinnes be as-Scarlet, they ſhall he as white as Snow. The word there for Scarlet, in the original is foreign which in the Latin is iterare, a thing twice dipt: The Lords meaning is this, though your ſinnes be of a deep dye and tincture, yet my mercy ſhall expunge them, if yee repent:Mi…. 7.19. and in Micah 7.9. it is ſaid, He will caſt all their ſinnes into the depths of the ſea: Now yee know the ſea is of that vaſtneſſe, that it will ſwallow up, not onelyonly Mole-hills, but the greateſt mountaines: and ſo it is with the mercy of God, it is ſo infinite and bottomleſſe, that it ſhall pardon the groſſeſt ſinners, if they repent.
Reaſon 2 The ſecond Reaſon is drawne from the examples of thoſe great ſinners, on whom God hath ſhewed mercy: our firſt Parents committed a moſt grievous ſinne, by which they overthrew all their poſterity, (and though, ſome wanton wits queſtion their ſalvation) yet we ſay God had mercy on them. Aaron committed a notorious ſinne againſt God in making a golden Calſe for the Iſraelites to worſhip, (when their comming out of Egypt was not above a monethmonth old, and when his brother Moſes was gone up into the Mount to receive the Law of God for them) it was a ſinne of a horrid repreſentation, yet for that he found mercy and forgiveneſſe. They were foule ſinnes in which David was ingaged, and ſometimes they put him ſhrewdly to it, cauſing him to complain and ſay, They were a burthen too heavie for him; yet, God be thanked, he had remiſſion of them. A fouler ſinner cannot be imagined than Manaſſeh was, who was an Idolater, a ſhedder of innocent bloud in great abundance, one that made his ſonne paſſe through the fire, and dealt with familiar ſpirits, yet there was hope in Iſrael for him, for upon his repentance hee was received to mercy. Look upon Matthew and Zaccheus, they were Publicans; and Publicans in thoſe dayes were notorious ſinners: for in the Goſpell yee ſhall finde Publicans and ſinners rankt together, yet two maine, ones of theſe were converted. Shall I tell you of Peter, who denyed, nay forſwore his Lord and Maſter? yet hee obtained mercy. Or ſhall I tell you of the woman which was a ſinner in the City, out of whom was caſt ſeven devills? yet Chriſt had mercy upon her, and forgave, her. Shall I tell you of Paul, who with his owne tongue confeſſeth that he was a perſecuter, a blaſphemer, nay the chief of ſinners? yet he obtained mercy & pardon. And when God would extend mercy to ſuch a finner as hee, what doth he but proclaime to the world that none ſhould deſpaire? Againe, ſhall I tell you of the inceſtuous Corinthian, who was a notable ſinner? yet upon his repentance hee was abſolved. Or ſhall I tell you of the Corinthians themſelves, of whom ſome had been Idolaters, Adulterers, Covetous, Drunkards? yet they were waſhed, ſanctified, and juſtified, when they had truely repented. Let us therefore be perſwaded and aſſured, that every ſinne is remiſſible, if we can but repent.
Reaſon 3 The third Reaſon is drawne from the attributes of God; Firſt, from his power; there is no ſinne whatſoever, but hee can forgive it, therefore the Prophet Micah ſaith, Micah. 7.18. Who is a God like unto thee, Mi…. 7.18.that pardoneth iniquity? hee is not as man, who can pardon a few offences, but hee can pardon all ſinnes, as well the great as the ſmall. Secondly, wee may reaſon from the juſtice of God; ſaith the beloved Diſciple, 1 Joh. 1.9.1. John 1.9. If we confeſſe our ſinnes, hee is faith full and juſt to forgive us our ſinnes, and to cleanſe us from all unrighteouſneſſe. Thirdly, we may reaſon from the mercy of God; that bottomleſſe Ocean which can never be exhauſted and drawne dry; O the depth, the breadth, the length, the height of the mercy of God! the depth of it is ſuch, as it cannot be imagined, for it is infinite: and ſuch is the breadth of it, that it reacheth over all the earth; and for the length of it, it is of a large extenſion, for it is everlaſting, Pſal. 117.2.Pſal. 117.2. and for the height of it, it is of ſuch an altitude, that it reacheth above the clouds, Pſal. 108.4. Again,Pſal. 108.4. if ye ſpeak of the greateſt gift that ever God beſtowed on the world, it was this, he gave his Sonne Jeſus Chriſt to die for ſinners: and when our Saviour came into the World, he did converſe with ſinners, at which, though the Scribes and Phariſees ſnuffed, ſaying, He was a companion of Publicans and ſinners, yet we muſt know, that hee no more contracted pollution from them, then the Sunne doth when it ſhines on a ſtinking dunghill, and yet ſome of thoſe went into heaven before thoſe learned Rabbies: And for the death of our Bleſſed Lord, which was the end of his comming, the efficacy of it was ſuch, that it was not onelyonly of force to forgive pence, but talents: and it is the unanimous conſent of all the holy Fathers, that no ſinne is unpardonable, if men doe but repent; Tertullian ſaith, hee that threatens ſinne, grants pardon to men upon their repentance: and ſaith Cyprian, It is impoſſible that the whole burnt offering of a contrite ſpirit ſhould be repelled: and Saint Bernard ſaith, The plaiſter is bigger then the ſoare, and where ſin abounded, grace hath much more abounded. Enough then hath been ſaid for the proof of the point: I will onelyonly anſwer one Objection, and ſo I will come to apply it.
Will ſome man ſay,Objection. Is the greatneſſe of the ſin no impediment to the forgiveneſſe of it? What ſay ye then to the ſinne againſt the holy Ghoſt? thoſe that commit that, are never like to obtaine pardon.
I anſwer,Solution. this is no impeachment to the truth, which I have delivered, for I ſaid, and ſay again, If men doe repent, though their ſins were never ſo grear, they ſhall be pardoned; but the ſin againſt the holy Ghoſt admits of no repentance; therefore if ever thou didſt ſigh for ſinne, that was not the ſinne againſt the holy Ghoſt, for ſuch as are guilty of chat tranſgreſſion, are without all ſorrow & remorſe: and that ſin is not irremiſſible, becauſe God cannot pardon it, but becauſe that wicked man cannot performe the condition which God requires of him, and that is Repentance: as it is with a Patient, who ſpits in the Phyſicians face, and throwes away all good potions preſcribed him for his recovery: of ſuch a one we ſay, hee is incurable; ſo we ſay of the ſinne againſt the holy Spirit, he that commits it, becauſe hee deſpights the Spirit of God, and becauſe hee repells grace, being offered him, therefore he becomes ſo obdurated in ſinne, that hee cannot repent. So that notwithſtanding this Objection, the truth of the point remaines unſhaken, that the greatneſſe of a ſinne, if there be repentance, is no impediment to the remiſſion of it.
Ʋſe 1 It meets with the old and falſe poſition of the Novatian Hereticks, who ſaid, That men falling into ſinne after converſion, there was no place for their repentance: Cyprian calls the author of that Hereſy, the enemy of Gods Mercy, and the ſlayer of repentance: but they held not conſtant to this, for afterwards they ſaid, There was no place for Repentance to him that ſinned after Baptiſme: and not long after they came to mollifie this alſo, ſaying, That a man might repent of ſmall ſinnes after Baptiſme, but if hee fell into great tranſgreſſions, then there was a falling away utterly: but the Fathers of the Church did all fight againſt theſe, affirming, That although men committed great ſinnes after Converſion, yet Repentance was ut tabula poſt naufragium, as a planck to carry men to land, after they had ſuffered ſhipwrack. Will yee heare ſome of their arguments? Firſt, they bring that place in Hebr. 6.4.Hebr. 6.4. where it is ſaid, It is impoſsible for thoſe who were once enlightned, and have taſted of the heavenly gift, if they ſhall fall away, to renew them again to repentance. This place hath much troubled the learned, and for reſolving it, ſome have ſaid, impoſsible, impoſſible, is no more than difficile, hard or difficult: others ſay, that ſuch perſons could not repent after this life, which indeed is impoſsible; but the beſt expoſition is, that the place is meant of the ſinne againſt the Holy Ghoſt; now whoſoever commits that, deſpights the Spirit of grace, and ſo it comes about, that it is impoſsible hee ſhould be renewed againe by repentance. The ſecond Argument they bring is this, If God ſhould forgive men groſſe ſins, upon the breach of their Covenant, hee ſhould be mutable; Not ſo, for it is peremptory with God, that men ſhould repent and be pardoned; when therefore God pardons a great ſinner upon his repentance, hee changes not, neither is there the leaſt ſhadow of change in him, but the ſinner is changed by repentance and amendment. Thirdly, ſay they, the recovery of great ſinners is very queſtionable in Scripture;…od. 32. as Exod. 32. It is a matter very doubtfull, whether God forgave the Iſraelites their ſinne of making a Calf: So Jonah 3.9. Who can tell if God will turn and repent, …nah; …and turn from his fierce anger that we periſh not? and Peter ſaith to Simon Magus, Acts 8 22.Acts 8.22. Repent therefore of thy wickedneſſe, and pray God, if perhaps the thought of thy heart may be forgiven thee. To which I anſwer, That which is chiefly meant in thoſe places, is corporall judgements. Secondly, all thoſe places tend to the aggravation of their ſinnes, and not to ſhut the doore of repentance upon them: the laſt place they urge,Hebr. 12.17. is Hebr. 12.17. For yee know that afterward, when hee would have inherited the bleſsing, he was rejected; for he found no place of repentance, though he ſought it carefully with tears: the meaning of that place is eaſie, it is meant of Iſaacs Repentance, that he could never be perſwaded to alter what he had done, when once he had bleſſed Jacob, notwithſtanding Eſau ſought it with tears: But ſecondly, ſuppoſe it is meant of Eſaus repentance, yet it would not make for them, becauſe it was no true repentance, for at the ſame time he reſolved to kill his brother Jacob; his repentance was for ſomewhat he had loſt, not for what he had done.
Ʋſe 2 In the ſecond place, let it be for the cheering of all drooping ſpirits, and diſtreſſed conſciences; it is the voice of too many in the world, what we finde ſome ſaying, Jerem. 18.12. There is no hope. Jerem. 18.12.But I ſay there is hope: Haſt thou been an Adulterer? there is hope in Iſrael concerning this, if thou repent and forſake that ſinne: Haſt thou been a Covetous perſon, a Drunkard, a Swearer? there is hope in Iſrael for theſe, if thou from thy heart repent thee of them: Haſt thou been a fraudulent perſon, and a deceiver of thy brother? repent of this ſinne, and make him ſatisfaction, and thou ſhalt be pardoned, for there is hope in Iſrael even concerning this. (Beloved) the Lord hath this day ſent the greateſt of ſinners to tell you; That there was never any periſhed for want of mercy. Therefore, doe your ſinnes grieve you? repent of them; lie down at the foot of Gods Mercy-ſeat, and ſue for pardon in the Name, and for the Merits of Jeſus Chriſt: In any kinde, deſpaire not, for yet there is hope of Mercy: and to this purpoſe remember theſe things which I ſhall now tell thee; Firſt, as it was a ſinne in the Iſraelites, to limit Gods Power, ſo it is a ſinne to limit his Mercy: what ſinne can be imagined or committed too great for God to pardon? Cain did lie, when he ſaid, his ſinne was greater then could be forgiven: I read of one, that being told by the Devill, That his ſinnes were more then could be pardoned, and that he could not be ſaved, thinking thereby to make him deſpaire: ſaith he, thou unclean ſpirit, thou art a lyer, for if thou couldeſt repent, thou mighteſt be pardoned. Secondly, think upon the infinite ſatisfaction, which our bleſſed Saviour hath made for ſinners; and he came not onelyonly to cure green and ſmaller wounds, but great and inveterate ſoares, ſome eight, ſome twelve, ſome thirty eight yeeres old. Thirdly, think upon what kinde of Perſons God hath ſhewed mercy; as Adam and Eve, David, Manaſſeh, Zaccheus, Mary Magdalene, Paul, and many others, who found mercy. Fourthly, think of this, that deſpaire is the greateſt ſinne in the world, for that wrongeth God in the chiefeſt of his attributes; to wit, his mercy, therefore the learned ſay, that Cain and Jidas ſinned more in deſpairing, then the one did in killing his Brother, or the other in betraying his Maſter. Laſtly, remember this, that if thou deſpaireſt, and dieſt in that condition, thou ſhutteſt the doore of mercy upon thy ſelfe, and thou maiſt be ſure of Hell for thy portion; therefore deſpaire not in any caſe: but withall remember, that all this is promiſed thee upon the condition of thy repentance; be ſure therefore to repent ſeriouſly, and ſpeedily: Firſt, doe it ſeriouſly, God doth not love that thou ſhouldeſt only hang down thy head for a time like a bull ruſh, but thou muſt be rent within, by having a broken and contrite ſpirit. Secondly, repent ſpeedily, it muſt not be to day for thee, and to morrow for God; I know God may and can pardon him that repents at the laſt houre: but if men deferre their repentance, out of hope of pardon, let them know, that hee that hath promiſed mercy to him that repents, doth not ſay, a man may repent when he will: and you that have never felt theſe breakings of ſoul, and horrours of conſcience, you will finde one day, that there is a wide difference between the Devills tempting you to ſinne, and his afflicting you for ſinne; for when he tempts men to ſin, he tells them that the gate of mercy is ever open, and that though their ſins be never ſo great, yet they may repent for them at pleaſure; but when a man is in affliction and anguiſh of ſoul, then he multiplies his laſhes, and layes on load, telling him, That God wll ſhew mercy to none ſuch as he is; hee will tell him, that his ſinnes are more then can be forgiven, and with Jobs wife, hee will bid him curſe God, and die: therefore think of this now in time, for the Devill is never ſo ſweet in his temptations to ſin, as he is bitter at laſt in putting men on to deſpaire for ſinne.
Ʋſe 3 In the third place, is God ſo mercifull as to forgive men the greateſt ſins upon their repentance? Let us then be mercifull to our brethren, as our heavenly father is mercifull to us: What offence can a man commit againſt another, that the party offended ſhould not forgive? Let our diſpleaſure be as juſt as may be, yet there is no reaſon but wee ſhould forgive our Brother, becauſe God is ſo proclive and ready to forgive us: but there be ſome ſuch, who by no means will be reconciled to their Brother, who harh offended them: but I fear not to tell ſuch, that they are not ſenſible of Gods mercy in forgiving them; God forgives them pounds, nay talents, and ſhall not they forgive their brother pence? Neither tell me, hee is a baſe and unworthy fellow, for there is not that diſtance betweene him and thee, be hee never ſo baſe, as between thee and God: O but it is a groſſe wrong which he hath done mee; is it worſe then the ſins which thou haſt committed againſt thy God? O but hee hath done it often: What of that? yet not ſo often as thou haſt offended thy Maker. O but it ſtands not with my credit to pardon him: thy pride at once eats out both thy Piety and Charity, and let me tell thee, looke to obtain that from God, which thou art willing to doe for thy brother: Chriſt Jeſus, the Sun of righteouſneſſe, would not ſet in a cloud, though hee was put to death without cauſe, but hee prayes for his perſecutours, Pater ignoſce, neſciunt quid faciunt, Father forgive them, they know not what they doe: If thou follow not the example of our Bleſſed Lord, take heed, leſt he ſtop his eares to thy Prayers, becauſe thou refuſeſt to be reconciled to thy Brother. Before wee leave this clauſe, another obſervation offers it ſelf to be handled; [there is hope in Iſrael concerning this] that is, in the Church; and the point, which I hence infer, is this;
There is no remiſsion of ſinnes out of the Church. Doctr.Remiſſion of ſins is not a flower that growes wild, it onelyonly growes in the Garden of Zion. For proof of this, look that pregnant place Pſalme 128.5. The Lord ſhall bleſſe thee out of Zion: or as another tranſlation renders it, The Lord ſhall bleſſe thee out of Zion from heaven; Mark, he doth not ſay, the Lord in heaven ſhall bleſſe thee from heaven, but the Lord from heaven ſhall bleſſe thee out of Zion: indeed the Church is a heaven; for where the holy people of God be, there is a heaven, and there is a bleſſing, which though primarily it come from God, yet ſecondarily it comes from the Church: and though I doe not ſay with ſome Philoſophers, that all influences come from the Moon to the Starres; yet I will ſay it of the Church, thither hath God conveyed his bleſſings to bee tranſmitted to the ſonnes of men. I would have you to marke one thing, which it may be you never yet took notice of; the Propitiatory was joyned to the Arke, ſo as it could not be removed from it, to ſhew that he that would have his ſinnes forgiven him, muſt hold cloſe to the Arke: and this is according to that ancient rule of Divines; he that will have God to be his father, muſt have the Church to be his mother. Our bleſſed Lord was named Jeſus, becauſe ſaith the Angel, He ſhall ſave his people from their ſinnes: and in the end of the Creed we ſay, I believe the holy Catholike Church, the forgiveneſſe of ſinnes, by the conjunction of which two Articles together, is intimated to us, that out of the Church there is no forgiveneſſe of ſins. This is alſo proved in the 87. Pſalme laſt verſe,…ſ…. 87.7. Iſa. 33.24. All my-ſprings are in thee, and Iſa. 33.24. The people that dwell therein ſhall be forgiven all their iniquity.
Ʋſe 1 It is to let us ſee the miſerable eſtate of thoſe without the Church; they being without the pale of the Church, what ſhall become of them? As Chriſt told the Jewes,John 8.24. John 8.24. They ſhall dye in their ſinnes: And what is it to dye in ſin? it is immediately to goe to hell, there to be tormented with the devill and his Angels for ever. Heathens are here ſaid to be without the Church; and to be ſure, if they live and die ſuch, they ſhall be excluded heaven hereafter: for as in Rev. 22.15. without ſhall be dogs.Rev 22.15.
Ʋſe 2 Secondly, as wee muſt deplore the miſerable condition of thoſe which be without the Church, ſo let us magnifie God for our own happy condition; God hath entred us into his Church, bleſſed bee his name for it; wee are in the way where his bleſſings be, and where the heavenly Manna falls daily: but this is not all, that we be in the viſible Church, for tares grow in the field, as well as good corne; it is true all that were without the Ark periſhed, but yet a Cham was ſaved alive in the Arke, ſo that it is not all to be externall members of the Church, but as we be admitted into it by Baptiſme, ſo we muſt believe and repent, elſe we are but Tares in the field of the Church, which though for a time they may grow up with the good corne, yet at laſt they ſhall bee but fuell for the fire of hell: A mans water in Baptiſme is but a cold proofe of Gods love, unleſſe hee hath faith and repentance, (I ſpeak not of Infants, which never committed actuall ſinne) for unleſſe there be a heart to believe and repent, he may be damned for all his Baptiſme, as ſome of the Jewes were, for all they were circumciſed. As therefore we glory in this, that wee are within the pale of Gods Church; ſo let us not content our ſelves with it, but let us labour to be within the Covenant, by getting faith and Repentance, that ſo in Gods good time we may attain the end of our faith, the ſalvation of our ſinfull ſoules in Jeſus Chriſt. Shecaniah now goes on and ſaith [Let us make a Covenant with our God:] It appears by this good man that as hee had heard Ezra to confeſſe his ſins, amongſt the reſt, ſo he deſired not onelyonly to be pardoned for what hee had done amiſſe, but he reſolves on a new courſe of life, ſaying [Now therefore let us make a Covenant with our God.] And indeed theſe be the two maine ſtones in the building of repentance; firſt, when a man deſires to be better; ſecondly, when hee reſolves to bee better. Firſt, when a man deſires to bee better; it is a good part of health, wee ſay, to deſire health: our bleſſed Lord faith to the impotent man, Wilt thou bee made whole? he would not heale him againſt his will: even ſo we muſt deſire to bee cured of our ſpirituall maladies. It was ſo with the Iaylor,Acts 16.30. in Acts 16.30. he ſaith to Paul and Silas, Sirs, what ſhall I do to be ſaved? and this, where it is, ſuppoſeth a ſenſe of miſerie: and we ſee it in holy David, Pſal. 142.2.Pſa. 142.2. I powred out my complaint before him: J ſhewed before him my trouble. And Saint Paul ſaith, O miſerable man that J am, who ſhall deliver me from this body of death? Rom. 7.25. Thus ſure it was with Manaſſeh, Rom. 7.25.and with thoſe Converts in Acts 2.37. who being pricked in their hearts, Acts 2.37ſay to Peter and the other Apoſtles, Men and brethren, what ſhall wee doe?
I feare a great many doe not truely deſire to be freed from their ſinnes: it was the ſin of Auguſtine when time was, ſaith he, I prayed to God to extinguiſh luſt in me; but I had rather it ſhould have been ſatisfied than extinguiſhed: and many be of his mind, ſuch a ſpirit of ſlumber ſeiſes on men, that their conſciences bee ſeared, and they take pleaſure in ſinne; tell theſe, that ſinne is a burthen, they ſay they feele no ſuch matter: but he that hopes for mercy muſt labour to feele ſin to be a preſſure; the man that deſires to live in a priſon, it is pity the Key ſhould ever bee turn'd for his inlargement: and who will pitie him that deſires not to be eaſed of his ſinnes? Our bleſſed Redeemer calls none to him, but thoſe who are heavy laden; and till men come to this, they will never be earneſt for the pardon of their ſinnes. Secondly, there is a reſolving againſt ſin: wee muſt not onelyonly ſay we are ſorrie for our ſins, (which everie one can doe) but we muſt leave them: this is the diſpoſition of a good and penitent ſoule: See it in David, Pſal. 17.3. Hee not only deſired pardon of God,Pſal. 17.3. but he ſaith, I am purpoſed, that my mouth ſhall not tranſgreſſe: and Ephraim ſaith,Hoſ. 14.4. Hoſea 14.4. What have I to doe any more with Idolls? and Saint Paul ſaith, Lord, what wilt thou have me to doe? Now when a man comes to this, it is a good ſtep toward Heaven; for if hee ſhould be taken away ſuddenly, and want time to repent, as he deſired, the Lord would as well accept of his good purpoſe and reſolution, as if hee had lived to repent to the full: and in the courſe of Sanctification, it is a great comfort to a man, when he can ſay, hee fell againſt his purpoſe.
It is to be feared, that the Repentance of theſe times is unſound, for though men deſire to leave ſinne, yet they reſolve not againſt it: A man ſaith, I deſire no more to be drunke, and yet hee reſolves not againſt it, when as the one without the other, is not worth a Ruſh; There is much difference between him that ſaith, I would leave ſinne, and another that ſaith, I will leave it; if once thy heart ſay, I will doe it, then thou wilt indeavour to doe thoſe things which conduce to that end: In our Prayers wee deſire this and that bleſſing of God, and yet one reſolves to goe on in Adultery, another in his way of Revenge; O take heed of mocking the Almighty: Beſides, Is this a time to mock God? Doſt thou thinke God will heare ſuch a one as thou art? No, hee will never heare the Prayer of fained lippes; I tell thee one thing, and the child of God finds it true in himſelfe, hee doth as earneſtly deſire grace, to reſtraine him from ſinne, as he doth the pardon of his ſinnes: Now, when thou wilt pray for the one, and not for the other, never expect to be heard of God; for if the Devill be caſt out by a deſire, and no further, hee will returne with ſeven ſpirits worſe then himſelf.