SECT. I. The Occasion of this Discourse.

BEfore I come to the more par­ticular Enquiries, in shewing what the Sin against the Holy Ghost is, and the several Uses, which I would draw from the Consideration of the Nature, and the Meaning of this Ʋnpardonable Blas­phemy, and leave them upon the Affe­ctionate Thoughts of those who have [Page 2]not yet quitted all their future Hopes and Expectations; nor desire to do so: I will stop a little to mention some of the Reasons, and charitable Designa­tions and Intentions of my Publishing a Discourse on this Subject.

I am perswaded (and perhaps I have observ'd) That there are some devout Christians, who, for want of a Right and True Account, and a full Knowledge of what this Sin is, have been discouraged from a Christian Course; or else have gone on heavily in their Devotions and Obedience; and in accomplishing (with Sincerity) those few Duties to God and Man, which our Ascended Saviour was pleas'd to leave us in Charge, when he went away; Fearing that They have been Guilty of this Sin: And therefore that all that they do, or suffer, is to no Purpose.

And, tho' they truly aim at Im­mortality; at a Blest and Joyful Re­surrection; and at the Divine Glory, Love and Obedience; and from an affectionate and a willing Spirit, and [Page 3]a Heart right towards God, Desire nothing so much as to please him; and to be train'd up, and fitted, and trimm'd and disciplin'd for an Admittance to a New World of Blessed Spirits; and to come away and spend a Rapturous Eternity at the Feet of Jesus; yet all this while are afraid, they may have commit­ted this Sin.

And this cools their Love of God, Hinders the Liveliness and the Chearfulness of their Duties, and keeps them off from a Reli­gious Peace; and from the Prose­cution of some Christian Actions, which they would otherwise chear­fully Perform.

For their Sake therefore, in the first Place, and to invite them to persevere with a Holy Constancy and Joy in the Commands of their A­scended Saviour, I will shew plainly and truly what this Sin is.

A Second Sort of Men there are, That by the Prevalency and Power of a Strong Temptation, have made [Page 4]some dismal Recessions from their Baptismal Innocence; and are Sen­sible that they have faln into a Sin, and have displeas'd their God.

But they would quickly and hum­bly return to their offended Father, with the Penitent Prodigal, were they not afraid they had been guilty of the Ʋnpardonable Blasphemy against the Holy Ghost: And for this Rea­son they are discourag'd in their Re­pentances, and their Return to the Ways of God; or at least go on very heavily in them; with no Joy or Chearfulness, or holy Purposes and Resolutions: Which they say, they would Quickly, and Thankfully and Sincerely do, were they sure they had not been Guilty of this Sin. For their sakes also, will I plainly shew what 'tis.

A Third Sort I find there are, that have been very great Sinners; Have long liv'd in a State of great Inconsideration, and Carelesness; Pro­phaneness and Neglect of the Soul and Immortality. And they conclude, [Page 5]That among so great a Heap and Conjugation of Sins, which they have committed, 'tis ten to one, but they have been guilty of this too: And therefore, That 'tis to no man­ner of Purpose to return and seek a Reconciliation with their God; For their day (they think) is over: And if they should return to the Ways of God, and choose better; and live the Holy Life, which is much the easier, and the sweeter Life of the two, yet they suppose all's in Vain; They have committed this Sin; and the Door of Mercy is shut against them: And that now they had e'en as good let all run against the Rocks, and let alone the Soul, and take no more Care about it; But take their fill of Sensuality and Wickedness, and lie down in a State of Inconsideration and Pro­phaneness.

And for the Sake of these also, will I plainly, truly, and clearly shew, what this Sin is.

That so the one Sort may see in­finite Cause to return to their offen­ded Father quickly: And tho' it be with Fear and Trembling, yet may do it also, with a holy Hope, great Encouragements, and a Religious Chearfulness too; provided, it be with a Present, Vniversal, and Permanent Change.

And the other Sort, Namely, the Person of a sincere Probity and Sancti­ty of Life, may go on in a Course of Faith and Devotion, Piety and Cha­rity, Divine Love and Obedience, with a Holy Joy and a Religious Peace.

SECT. II. What the Blasphemy against the Holy Ghost is.

THat I may make the present Discourse as Satisfactory as I can, to every Reader; and as Ʋseful as I can for the Designs and Pur­poses, and Needs and Desires, of every Christian; That the Sinner may be encouraged and invited to return to his God, and his own truest Interest, by a Speedy, a Sin­cere, and a Persevering Repentance; and all may be encouraged, and en­deared to go on chearfully in a Re­ligious Course, in the Ways of Plea­santness, and the Paths of Peace; ( Prov. 3.17.) I will plainly insist on these three Things:

I.

First, Shew what this Sin is.

II.

Secondly, Give a Rule how any Per­son may assuredly know, whe­ther he has been Guilty of it or not.

III.

Thirdly, Shew the very great Like­lihood, that you (Christian Rea­der) have not yet been Guilty of this Sin.

From all which three Particulars, I shall draw three Practical Inferences, or Instances of Application.

SECT. III. The Blasphemy of the Pharisees, Ʋnpardonable no longer than wilfully and Impenitently con­tinued in.

BUT now consider, Christian; neither was the Blasphemy of the Pharisees an unpardonable Sin, any longer than 'twas wilfully and impeni­tently continued in.

This I prove from their very Case here, who were guilty of this Sin.

None could deny our Lord more, or oppose him more than his very Cru­cifiers: yet even of them his very words are to God; Father, forgive them; That is, Deny them not the means of Forgiveness, which is Re­pentance: and deny them not For­giveness, if they shall Return and [Page 16]Repent. And no doubt Christ was heard, in all that he pray'd for.

So that even they that at first re­sisted and opposed Christ, if after­wards they receiv'd and acknowledg'd him, by the convincing Considera­tions of his Doctrine and his Miracles; and with a sincere and humble Con­formity of Heart and Life, to his Faith and Doctrine, laid hold on God's Mercy in Christ, even to these, Pardon and Remission is not deny'd by the Gospel.

Something of an Example of this, we have in St. Peter, in that shame­ful, and wretched, and dismal fall of his, in denying our Saviour. Here was no Ignorance; for he knew him, and own'd him to be the Messias, or the Christ.

But yet being prevail'd upon by a sudden Fear; He deny'd him: and not only deny'd the Lord that bought him, three Times, but swore him away too. St. Matt. 26.74.

Here was a disowning and denying of him indeed; and That too, after [Page 17]he had been convinced, that he was the Messias, by the Power and Influ­ence of the Holy Ghost; and had up­on That, receiv'd him, and acknow­ledg'd him; and own'd him: A De­nial of them therefore, against his own Light, Knowledge and Convi­ction.

And what, (you'll say) was not this a Sin against the Holy Ghost?

To this I Answer:

Had he obstinately persisted in it; wilfully continued in it; and liv'd and dy'd in it; it had been the Sin against the Holy Ghost.

But in St. Peter's Case, there are always three Things very Conside­rable.

First, 'Twas by a sudden Fear, (a sudden Surprize of That Passion) that he fell.

Secondly, The Quickness and Bitter­ness of his Repentance. His Master look'd about upon him, and He con­sidered what he had done; and re­call'd himself, and went out and wept Bitterly.

Thirdly, What was most considerable; The truth of his Repentance, appear'd by the Truth, and Perseverance of his Reformation: For, no Fears could af­terward any more prevail upon him; For he had the Courage to die for him, whom he had before deny'd.

These were three Things that were infinitely Considerable; And here (Dear Christian) give me leave to stop a little, to bring them home to your own Case, even yours in parti­cular.

Perhaps, with St. Peter, thou hast faln; and faln too, Knowingly and Wittingly; against Knowledge, Light and Conviction: If so, Consider what he did, and go, do thou likewise; and, like him, do it Quickly, Sincerely and Perseveringly, and you shall not fail of Mercy.

Perhaps a sudden Fear, or a sudden Passion, or a sudden Surprize has be­tray'd thee to a Sin: Nay, perhaps 'thas not only been sudden, but deli­berate; with open Eyes, and a full Consent of the Will: However, do [Page 19]thou as he did: Return to thy offen­ded Saviour with Penitential Sorrows; By Faith lay hold on God's Mercies in him; Shew him the Truth of thy Repentance, by the Sincerity of thy Reformation; Crown [...] Perfect thy Repentance, by [...] to obtain the Contrary Virtue, [...] Living in it: But withall, do it [...] as he did, and persevere sincere [...] too; and doubt not of the Mercies of Eternity.

He did it Quickly; He did not stay till his Death-bed fill'd him with va­riety of Distractions, Pains and Ago­nies, and unfitted him for it: He did not stay till the worst of his days, those which lay upon his hands and were good for Nothing: He did not keep those for God, which he knew not what to do with himself; but He did it Quickly.

He did it Sincerely, next: As ap­peared by the Shower of Peniten­tial Tears; which could not have dropt so soon, had he not been in good Earnest with his dearest Lord; and had they not proceeded from a [Page 18] [...] [Page 19] [...] [Page 20]heart swollen equally with Grief and Love. And,

Last of all he did it Perseveringly; And in this Respect, go and do thou likewise: Shew him thy Love in the sincere Permanency of thy Reforma­tion as he did: who having thrice following, deny'd him, did in a little time after say to him thrice follow­ing these Affectionate words (and made them good too) Lord, thou knowest that I love thee, St. Joh. 21.15, 16, 17.

Hast thou faln? Why, oh why wilt thou for any Hopes or Expectations; Any Fears or Desires, any Delights or Advantanges, continue a day longer in thy Sin?

Do but look yonder in a holy Me­ditation, to that Lovely Futurity which so many wise Men have been content to live, and content to die for; and then see if you can be the Person, that can think fit to venture so much for so little?

Look, in a quick and a piercing Thought, Look yonder, to what eye [Page 21]has not seen, nor ear heard, nor the Heart of man conceiv'd; and think then whe­ther a wise Man should be able to find it in his Heart, to venture all this for some unsatisfactory and dishonourable Iniquity.

Once more do but raise your Medi­tations (Dear Christian) to the lovely Regions of beatified Spirits; Regions which cost thy Saviour an Agony and a Bloody Sweat, a Crucifixion and Death it's self, to purchace you the Hopeful Possibility of them; and then see in That Thought if you can alway be content they should cost you No­thing? Nothing of Penitential Sor­rows; Nothing of the Pains of Sub­duing a Temptation; Nothing of the Self-denial of being without the Plea­sures of a Sin; Nothing of the Dili­gence, and Watchfulness, and Care, of a Reformed State?

Come then, O come, my Soul, say, Seeing our Case is yet Hope­ful, at least not Desperate, let us from this moment be content, that one short Life should cost us as much [Page 22]as [...] to, till all be over and ended, [...] we are consign'd to our N [...]w, [...] unknown, and eternal State, and Condition.

SECT. IV. How any Person may assuredly know, whether he has been Guilty of the Sin against the Holy Ghost.

HAving seen what the Sin against the Holy Ghost is; That is, what it was in the Pharisees: I shall Presently shew what it is, in them who have been baptized, and have been Believers.

But before I come to That, I will stop a little; to shew how any Per­son may assuredly Judge, whether he have committed this Ʋnpardonable Sin, or not.

Now, That no Man may mistake, or, be at a loss in This, and dwell in the uncomfortable State of Irre­solution and uncertainty, take This Rule:

And the Reason of it is this: Be­cause such Penitential Passions, De­sires and Affections are against the very Definition, or Nature of this Sin.

For, where-ever these are found; These, Humble, Holy Fears to of­fend God, and Desires to Please him; these Penitential Passions and Affe­ctions; There has not yet and can­not have been, a Witting, a Willing, a Malicious and total Apostasie, or falling off from the Faith of Christ, and the Gospel.

And yet such an Apostacy, or Falling off 'tis; such an Opposition and Denial of our Saviour 'tis, that [Page 24]makes it the Ʋnpardonable Sin; to one that is, or has been a Be­liever.

• 1. It must be Knowingly, and not of Ignorance.
• 2. It must be a Willing Apostacy, or Denial; and not of Force, or Compulsion.
• 3. It must be Malicious; and not of Infirmity.
• 4. It must be a total Falling of; and not some particular Sin:

It must be all These to make up the full Measure of the Ʋnpardonable Sin.

So that as I before said, all Peni­tential Passions and Affections; All your Doubts and Fears lest you should have been guilty of it, and your De­sires that you had not; are against the very Nature of this Sin.

These Things (as I shall hereafter shew) are infinite Incouragements to the Poor, Humble, Faithful Penitent; to go on, earnestly, and chearfully, [Page 25]and with Great Resolutions in his Repentances; And in all his Faith­ful and Affectionate Desires to fit himself for the Merits and Satisfa­ction of his Saviour.

And with all, they are an infinite incouragement to the Devout, yet humble Christian, to go on with a great joy, even in the midst of his Fears and Tremblings; To persevere a little longer, (till his Day of Pro­bation be once over) in all the Parts and Instances, and Duties of a holy Life; In the Conscientious Perfor­mance of These few Commands which our Ascended Saviour was pleased to leave us in Charge, when he went away.

Come then, (Dear Christian) A­rise, and go on Quickly and Perse­veringly in thy Penitential Resolu­tions; and in thy Faithful Desires and Purposes, to cleanse thy pollu­ted Soul by the Waters of Repen­tance; and to fit it for the Healing Blood of thy Saviour.

Perhaps, Thou hast faln from thy Baptismal Innocence, by some Known Sin; and with Grief and Love, you do easily remember some dismal In­stances of Ingratitude and Disobe­dience to your Master; But yet whilst you own there is Salvation in none other; and can allow your self in no one Instance of that Disobe­dience; but desire nothing more than to reconcile him to you, by the Ways and Methods of his own Appoint­ment: Why, Consider, though you have been a Sinner, you have been no Apostate; you have neither faln off from him, nor disowned, or op­pos'd the Faith of your Saviour, and his holy Religion.

And till this be done; Till thou Knowingly, Willingly, Maliciously and Totally fallest off from him, op­posest and deniest him; thou hast not filled up the Full Measure of This Ʋnpardonable Blasphemy.

How true, and how great an In­couragement this should be to the Quickness, the Sincerity, and the Per­manency [Page 27]of thy Repentance; and thy Return to him, and the Peace and Ease, and Serenity, and Delicacies of a Holy Life, you'll see pre­sently.

SECT. V. 3. The great Likelihood that you (Christian Reader) have not yet been Guilty of this Sin.

BY the Tryal of your Self (Dear Christian) by the foregoing Rule, you'll be able to make a Right Judgment of your State, in this Par­ticular; and will find great Likes that you have not yet drawn upon your Self the Guilt of the Ʋnpardo­nable Blasphemy.

And if not; what Infinite Encou­ragement have you, (even you in Par­ticular, whatever others intend to [Page 28]do) to go on, in a Chearful Probity and Sanctity of Life; a chearful Love and Obedience to your dearest Master.

And what infinite Encouragement has the Sinner to become a Peni­tent? Provided he do it Seasonably and Quickly; Sincerely and with Per­severance.

What infinite Encouragement has the Poor, Humble, Trembling, Doubt­ing Christian, to take chearfully upon him henceforward the Easie Yoke, and Light Burden of his Saviour; In the Faithful Discharge of these few Commands and Duties, to our God, our Selves, and Neighbours, which he was pleas'd to Leave with us.

And for him who has sincerely begun for Heaven and Immorta­lity; for a blessed and a joyful Re­surrection: How great an Incou­ragement is it to continue to be all that's Holy, Just, and Good; a little longer, till his day be o­ver; and he be called to lay aside [Page 29]his Business here, and come away to a New, and a Better World.

To think, and to be assured that you have not yet been guilty of the Ʋnpardonable Sin: But may yet, if you persevere (through the Merits of your Saviour) fill one of the vacant Seats of the faln Angels.

That you, even you too, may yet, (if you persevere) be one of those Beatified Spirits that shall pass away with him in a rapturous and a pleasurable Eternity.

That you, even you too, are not yet so far gone; but may, if you please, (through the Divine Grace; always ready for those that beg, and those that use it) be one of those Souls that may Cause joy in Heaven, by a quick and a perseve­ring; and a sincere Return to the Commands and Laws, the Faith and Love of your Crucify'd Master.

For, do but give me Leave to Exa­mine your Case, as to this Sin, a lit­tle further.

Perhaps you have been a Sinner, in some dismal Degrees and In­stances.

And this, even This, has been infi­nitely unkind and ungrateful; to have been so, towards a Tender Father, and a Compassionate Redeemer: This, even This has been dismal; to Af­front and Abuse so much Goodness; and to hazard thy own Future Hopes and Expectations, by any known Actual Sin; and much more by any Habitual one.

But come Christian, Though this be sad and dismal, can you have a better Encouragement quickly to Re­turn, than This: That you have not been guilty of the Ʋnpardona­ble Sin.

Oh come, let this melt Thee into Love, and endear Thee to Obedience. Let This melt Thee into Penitential Tears; Tears of Grief, as well as Tears of Love; Tears of Hope, and Tears of Joy too, as well as Tears of Re­pentance; That this Sin and Blasphe­my is not chargeable upon Thee.

For, do but Examine,

Hast thou Blasphem'd the Holy Ghost in Saying ever, That the Miracles which thy Saviour did by the Power of the Holy Ghost, were done by the Devil? Didst thou ever make Ʋse of This as an Argument against the Believing Jesus, and his Gospel? Didst thou ever Resist and Deny him, and his Holy Laws and Doctrines; and make Ʋse of This as an Argu­ment to Resist and Deny him? No, This you cannot charge upon your Self.

And if so; Then, as I said, you cannot chuse, but with Tears of Hopes and Joys, and Grief and Love, Return to him quickly by Repen­tance; and Persevere and Hold on in a New and a Better Obedi­ence; Seeing there is, upon These Terms, Hopes for Thee, even Thee too.

To Examine a little further;

Hast thou been guilty of an Ʋtter Willful, and Spiteful rejecting of the Gospel of Salvation, by the Holy Jesus?

Hast thou been guilty of This, notwithstanding that in thy Con­science thou wert convinced, that Jesus is the Christ, and that Faith and Holiness, is the Way to be Sa­ved?

Hast thou been guilty of an ad­vised and absolute falling away from the Profession of the Faith of Christ, so far, that against former Know­ledge and Conscience thou dost ma­liciously Oppose and Blaspheme the Holy Spirit of God in the Word, and in the Ordinances of the Go­spel?

Hast thou so far rejected, resisted, and utterly quenched all the Perswa­sions and Motions of the Spirit of God, working formerly upon your Heart and Affections, as, out of hatred to Christ, to Oppose and Deny and Disown him and his Doctrines? Or so far, as thus to Crucifie to your self afresh the Son of God; and by disowning him, to put him to open Shame. (Heb. 6.6.) Treading under foot the Son of God, and counting [Page 33]the Blood of the Covenant wherewith you were sanctified, an unholy Thing; or Thus done despite to the Spirit of Grace?

Then indeed (hadst thou also to­tally and finally continued in this State, and liv'd and dy'd in it) hadst thou been Guilty of this Ʋn­pardonable Sin.

Which Sin (by the way) is also called the Sin against the Holy Ghost, and becomes Unpardonable, because 'tis against the Office of the Holy Ghost; and against the Gracious Operations of the Holy Spirit; whose Business and Office 'tis to perswade us to receive Christ crucified, and the Faith and Doctrine of the Go­spel.

Well; Though thou hast then been a Sinner, and unkindly Grie­ved the Holy Spirit of Love; yet thou hast been no Apostate: That is, Thou hast yet been Guilty of no Willing, Malicious, Total Falling off from Christ, and the Faith and Doctrine of the Gospel, tendred to [Page 34]thee by the Holy Ghost, and against the Light and Convictions of That Sacred Spirit; thou hast not yet denied him, and by a willful Blindness oppos'd him too.

If things are thus with Thee, (Sinner) as I verily believe they are; Come, be so far Comforted, as chearfully, but yet Quickly and Sincerely, to return to thy offended God and Saviour; and do not stay in the Confines of Desperation any longer than you Dwell in your Sin.

Nay, for thy Consolation and En­couragement in thy Speedy Re­turn to thy offended Father, in the Faith and Name of Jesus, I have This further to add concer­ning the Blasphemy against the Holy Ghost;

That the Sin it self is only upon this Account Ʋnpardonable, because it hath a finally Impenitent Tem­per joyn'd with it: For otherwise were it possible that such a Sinner, should Repent (by a Sincere and [Page 35] Persevering Repentance) there would be no doubt of his Pardon.

Even the Blasphemer of the Holy Spirit himself, Repenting, Retur­ning, Believing, Laying hold on the Mercies of God in the Lord Jesus, and Coming in to his Faith, and Love and Obedience, shall have Mercy.

Here stop a little (Dear Christian) and be perswaded to Consider the great Cause you have to Resolve pre­sently, and intirely to cast off the Sin that does so easily beset you; and to choose Wiser and Better, and to Re­turn to the Ways of your Master, with Speed, and Care, and Consola­tion too: Do it Quickly, and Sincerely, and I do assure you, your Case is not yet Desperate.

Oh that This Consideration might melt thee once more into Tears of Grief, and Love and Joy too; Tears of Hope and Penitential Tears. And how can it choose but do so; That there should be Balm in Gilead for thee, even Thee too: And that for [Page 34] [...] [Page 35] [...] [Page 36]Thee, there should be a Physician there.

Let this make it an evil and a Bitter Thing to thee, as the Prophet speaks, Jer. 2.19. That thou hast forsaken the Lord.

Evil and Bitter let it appear to thee, That thou hast held out in any Known Sin, against so much Ten­derness and Compassion, Love and Pity, Long-suffering and Forbearance, which St. Paul says an Ingenuous Temper would have made another use of, Rom. 2.4.

Evil and Bitter let it appear to thee, That thou hast held out in any Dar­ling Vice, so long, against so many Gracious Calls, and Invitations, and Wooings of Thee to be Wise and Happy.

Evil and Bitter let it appear to thee, That thou hast held out so long, and taken little, or no No­tice of the Dying Words of a cru­cified Master; but hast dis-regarded what he left thee in Charge when he went away.

Evil and Bitter, it must needs ap­pear to thee, to have Held out so Long, against the Calls and Invita­tions of Agonizing Love, Speaking to thee meltingly, and Saying, If ye Love me, keep my Commandments.

Come (Dear Christian) after such a Thought as This, Try if thou can'st find it in thy Heart to Return to Affront him again, as bad as ever, by any Known Sin.

Try if in this Thought, you can go on, and still find it in your Heart, to Affront him as much as ever, by the voluntary Omission of any Known necessary Duty.

And then presently in a Holy Me­ditation look up to him, with Re­verential Love, where he is now Preparing a Place for you, (if you will) and say to him, with an affe­ctionate Humility,

Blessed Jesu! Long hast thou staid for me, and not given me up to a Reprobate Spirit; but thou shalt stay no longer: Thou hast long look'd for me, and not given me up to a Spirit [Page 38]of Desperation; but thou shalt look for me no longer.

I can hold out no longer, I will hold out no longer, against so much Love and Mercy; So much Patience and Forbearance; So much Long-suffering and Goodness.

I will, I can hold out no longer: Let the Sin promise what it will, I will Hold out no longer against thee.

Let the Duty cost what it will, I can hold out no longer against the endearing Calls and Intreaties of Bleeding, Groaning, Agonizing, Dying Love. No, I cannot.

But seeing I have this Comfort, that I have not Blasphemed thy Spirit, or denied Thee; and have so great Cause to Hope, That I have not Com­mitted the Ʋnpardonable Sin; I am infinitely encouraged to come, and to come joyfully to do Thy Will: And I will come Quickly, for I know the Night comes, when none can work.

SECT. VI. The first Practical Inference, or Instance of Application; from the Consideration of the Nature and Meaning of the Sin against the Holy Ghost: Viz. That 'tis Matter of great Encouragement for the Faithful Penitent to go on very Comfortably, but yet very Sincerely in his Repen­tances.

HAving thus finish'd my Three first Heads of Discourse, and shewn plainly what this Sin is, and How we may assuredly know whe­ther we have committed it or not; and shown withall the great Likelihood That no Christian Reader has: I now come to a few Inferences, or Uses.

Inferences which I would leave not only upon the Understandings, but upon the Memory; And not only upon the Memory, but upon the Heart and Affections, the Life and Actions of Every Reader.

That the Great Sinner may not Despair of the Divine Mercy.

That the faithful Penitent may be encouraged to go on, and with Com­fort perfect his Repentances.

That no Man may Presume to continue in any Known Sin: And, That the Poor, Humble, Doubting, but Devout Christian, may be en­couraged to go on, with a Holy Joy, in a Life of Faith and Devo­tion; Piety and Charity; Watch­fulness and Care; Probity and San­ctity; Self-denial and Purity; Love and Obedience; a little longer, till his short Day be over, and all be well with him, and he finds him­self admitted ot the New Glories of a better World.

[Page 41] 1. Practical Inference,

From the Consideration of what has been said of the Sin against the Holy Ghost; Here first Results Matter of Encouragement for the Faithful Peni­tent to go on very Comfortably, but yet very Sincerely too in his Repen­tances.

Thou hast faln, perhaps, from thy Baptismal Innocence, and Affronted and Disobey'd a Tender Father; un­gratefully and unkindly abus'd all the Endearments of a Compassionate Redeemer, who was pleased to Die for you before you knew you nee­ded him; and have griev'd the Holy Spirit of God, by whom you were seal'd to the Day of Redemption, Eph. 4.30.

That you have done This, may be a sad and a dismal Truth.

But perhaps too, you are extream­ly Sensible that you have chosen amiss, and Resolve to return and to choose Better and Wiser; and with [Page 42]the Prodigal, (St. Luke 13.) to arise and go to your Father, and say, Fa­ther, I have sinned against Heaven, and before Thee, and am no more wor­thy to be call'd thy Son, make me as one of thy Servants.

It may be, you find it to be a great Truth, what the Wise King tells you, ( Prov. 3.17.) That the ways of Religious Wisdom, are ways of Pleasantness, and all her Paths are Peace: And it may be too, you have sound what the Prophet says, to be as great a Truth.

A Truth; Isai. 57. last. There is no Peace to the Wicked. And finding all this to be true, by your own Experience; you have been often thinking, and are now Resolv'd to return to the Ways of God, and a vertuous Course; and to be Wise and Happy.

Why, if this be so Speedy and Sincere, and Persevering, as that you find your self to be in Good earnest with God and your Soul; here is then Matter of infinite Incourage­ment, [Page 43]for you to go on, with a holy Joy, and a very Great Chear­fulness, That your Labour is not like to be in vain, in as much as the Ʋnpardonable Sin has yet been none of yours.

The Arms of your Saviour, that were once stretcht out upon the Cross, to the very Posture of Im­bracing, are open to receive you too, even you: Only be sure of This, That your Return and your Change be Present, Permanent and Ʋniversal. And then the very Blas­phemer himself is not excepted: He also, if he thus go, may cause Joy in Heaven among the Beatified Spi­rits of the Upper World.

You, even you in particular, (Dear Christian) that but lately were a­fraid you had committed the Ʋn­pardonable Sin, may Cause Joy too among the Blessed Inhabitants of these Lovely Regions.

And if you may, oh how should This Thought encourage, melt, and endear, your panting, sighing, lan­guishing [Page 44]Heart, into intire Resolu­tions of Doing so!

And indeed tell me truly, Chri­stian; Is it not infinitely better to Cause Joy in Heaven, among the Beatified Spirits of the upper Lovely Regions, than Joy only to the Ac­cursed Spirits of Darkness?

Methinks, to a Wise Man, it should be infinitely more desirable and chu­sable to have a good Report of him among the Beautiful Inhabitants of the Upper World, than only among a few wicked, and mistaken Peo­ple Here.

Methinks, it should be much more chusable to Cause Joy to him you have Griev'd; (even the Holy Spirit of God,) than to Cause Joy to him, who only Rejoices, in Hopes of your being made a Partner with him, in the Sorrows of Eternity.

And if you will presently resolve to be so Wise and Happy, (for if you will, you may; and these Blessed Spirits desire it, and look for it) as to Cause Joy among these Blessed [Page 45]and sweet, and lovely, and glorious Inhabitants, the Joy will be your own: The Peace and Joy will be your own, first and last too: Yours here, and yours Hereafter.

You'll find a present Joy and Peace in the Change, far beyond whatever you found in the Ways of Wicked­ness, and in the Paths of Unrighte­ousness.

You'll find, upon the Change, a far Greater Pleasantness, and Ease and Satisfaction in a Religious Course, than ever you could find in a De­bauch'd, an Irregular and a Prophane Life: Infinitely more Substantial, and lasting Tranquility and Sedateness, and Serenity of Mind, more light­somness and chearfulness of Heart in the one, than ever you did in the other: And besides your own Joys and Peace on Earth, you'll cause Joy among those Kind and Good and Blessed Spirits, to whom you Hope to be admitted; and with whom you Hope to pass away a Rapturous, and a pleasurable Eternity.

And if you may cause these Joys to your self and them, tell me (Dear Christian) why will you not? why should not you, be earnest to do so; Considering the very Comfor­table Hopes you have, that the Blas­phemy against the Holy Ghost, has been none of your Sin?

And methinks, Christian, if you would but rationally compare and weigh things, and see them as they truly are; all the little uneasie Joys, and vain Delights of a Sinful Course of any sort, should appear very in­considerable, compar'd with the Joys, Present and Future, which you would bring to your self, (as well as to the upper Lovely Spirits) by your Reformation.

For, if there be no Peace to the wicked, no true Joy; and if there be Joy in Heaven at the Conversion of a Sinner, and Joy to himself too, on Earth; Joys above, and Joys be­low; some Joys in Hand, and some in Reversion; some Present, and some Future; can there be a grea­ter [Page 47]Madness, than to deny your Self these True Joys, for any Iniquity whatever; in which there can be nei­ther Peace, nor Joy; no long Peace, or lasting Joy?

Why will you any longer permit your Self to be thus cheated and abused by the World, or the Devil, or your own corrupt Affections, that would lead you to a Sin, and then fain perswade you there is more Peace and Joy in it, than in a Life of Purity and Vertue, Probity and Sanctity, when all this is False?

And we are assured 'tis False, both from the Voice of Scripture, and the Information of Experience. There is no Peace to the Wicked; but the Ways of Vertue are Ways of Pleasantness, and all her Paths are Peace: So says the Language of the Scripture.

And the Voice of Experience, that says the same. No Peace; Nothing but Stings and Gnawings; Shame and Dishonour; Lashings and Rendings; Inward Frettings and [Page 48]Uneasiness; Discomposures and Dis­orders; Heart-akings and Heaviness of Soul; Fearfulness and Dissatisfa­ctions of Mind; Unquiet Days, and Restless Nights, attend a Sinful Course.

And, for the Truth of all This, I dare venture to appeal to the Sin­ner's own Experience.

And is This That which you like better than your own Inward Peace? Is This That which you like better, than you do to Cause Joy in Hea­ven (by your Conversion from Sin to God) and to Recover your own Peace and Joy again here; and to make way for the extatick Joys of Futurity?

Come now (Christian) upon a View of both, take which of the two you please. Either the Stings and Gnawings; The Shame and the Dishonour; The Lashings and the Rendings; The In­ward Frettings and Ʋneasiness; The Discomposures and Disorders; The Heart-Akings, and Heaviness of Soul; The Fearfulness and Dissatisfactions [Page 49]of Mind; The Ʋnquiet Days, and Restless Nights, of an Irreligious, a Careless and a Prophane Course: Or, do This: Cause Joy in Heaven, as well as Joy and Peace to your Self, by a Speedy Conversion from such an Uneasie Course, to the Love and Obedience of your Saviour, and the Ways of Holiness.

And blessed be God, That the Choice is yet put to you; and That you have not yet drawn upon your self the Guilt of the Ʋnpardonable Blasphemy.

'Tis true, indeed, you may if you please (Christian) Call the Stings and Gnawings; the Shame and the Dishonours; The Fearfulness and Dissatisfactions of Mind; The Fret­ting and Uneasiness of a Sinful Course; you may Call them Joys: But yet, oh that the Inconsiderate Sinner would but try the Diffe­rence.

The Difference (I mean) between the No-Peace of a Wicked and a Prophane Course; and the unknown [Page 50]Peace and Delicacies of a Vertuous one.

All the Wisest, and all the Best, and all the Discreetest Men of the World, that could see furthest into These Things, have done so: and they have quickly been convinced of the Truth of them.

And why will not you be That Happy Person (Christian)? What should hinder you from being Wise for your Self, and Wise for your Eter­nity? Wise for your Truest, and your Best Interest?

Or, If you will not have me ask you the Question, yet do This: Ask your self the Question, in your next Retirements, when you are alone, and with-drawn from the World.

Why, my Soul, (say) Why shall not I be That Happy Person, That shall Cause Joy in Heaven, and Joy to my Self; Joy Above, and Joy Be­low; Joys Present, and Future Joys, by my speedy Conversion from Sin to God, from my bosom, darling [Page 51]Sin? (My Sin—) Especially con­sidering the Hopes we have, of being yet Successful, if we are Speedy, Sin­cere, and Persevering.

The Ʋnpardonable Blasphemy has been none of our Sin; Oh come, then let us presently Arise and go to our Father; and return Quickly with the Prodigal.

And then for the little Time that we have yet left for Eternity, we'll Labour Chearfully to continue in our Father's House, and Favour, by the few Rules of Probity and Sanctity, which our Ascended Saviour was pleased to leave with us, when he went away.

Till our short Day be ended, and the Curtain be drawn, and we give way to the next Age, and we be securely put away to Rest; and then our Work is over.

SECT. VII. The Second Practical Inference, or Instance of Application, from the Consideration of the Nature and the Meaning of the Sin a­gainst the Holy Ghost, is This: It brings Matter of Reproof and Terrour to the Careless and the Prophane Person that goes on in any known Sin; and takes no Care to Come in, and Re­turn to God By Repentance; and to Labour for the Contrary Vertue, and Live in it.

FRom what has been said of the Sin against the Holy Ghost; it appears very likely (Christian) that thou hast not been Guilty of that Ʋn­pardonable Blasphemy.

Thou hast not with the Pharisees Blasphem'd him, in affirming, That the Miracles which thy Saviour wrought by the Power of the Holy Ghost, were done by the Devil; Nor hast thou made use of this as an Argument to deny him to be the Christ.

Thou hast not yet been Guilty of a Known, Malicious, and Total Falling off from, and Denying the Faith of Christ, and the Doctrine of the Gospel.

Thou hast not yet been Guilty of an Ʋtter, Willful, Spiteful rejecting of the Faith and Doctrine of Chri­stianity; notwithstanding that thou wert convinc'd, that Jesus is the Christ.

Thou can'st not Charge these Things upon thy Self; and there­fore there is Reason to believe thou hast not committed the Ʋnpardonable Sin.

So far, indeed, thy Case is Hope­full.

But alas! Perhaps all this while, thou livest in some known, willful Sin: Thou continuest impenitently in some one such Guilt; takest no Care to get out of it, to Return to thy God by Repentance, and Refor­mation, and to obtain the Contrary Virtue, and Live in it.

If this be thy Case, last men­tion'd, what does it signifie, That thou hast not been Guilty of the Sin against the Holy Ghost? For our Saviour tells us, Except ye Repent, ye shall all likewise Perish.

Thou hast not been Guilty, (very probably) of the Ʋnpardonable Blas­phemy: But alas! that other known, willful Sin continu'd in, is (so long as 'tis continu'd in) the Ʋnpardona­ble Sin.

And let This be Matter of Ter­rour and Reproof, and just Cause of Trembling to the Careless, and the Impenitent, and the Habitual Sinner.

Suppose thou hast not been Guilty of the Ʋnpardonable Blasphemy: Ay, [Page 55]but what if thy Lord come and find any other Known Iniquity; (thy darling Bosom Vice especially) un­reform'd, unrepented of, unmortify'd, continu'd in, by Thee?

Can'st thou expect then to be found in his Favour?

If thou art found out of the Co­venant of Grace, that is, continu­ing in some Known Disobedience to him impenitently; thou hast then Reason, (so long as you so conti­nue) to expect as little Mercy as if thou hadst committed the Ʋnpar­donable Sin. And how should this Consideration, drive thee to a Quick and a Persevering Repentance of that Known Sin, be it what it will.

And if, as St. Paul says, the For­bearance and Goodness of God should lead thee to Repentance; How should these Terrours of the Lord, as the same Apostle calls them, perswade Thee and prevail upon Thee to run to it; and to choose wiser and better; and to do it quickly; Lest thy Lord [Page 56]come, and find thee, (though not a Blasphemer of the Holy Ghost, yet) out of his Way, and his Obedience; Going on in some deliberate, habi­tual Sin.

Should he Thus come and find Thee; come either by Death or Judg­ment, and find thee out of his Co­venant of Grace, and Consign thee to the Sorrows of Eternity; what shall it avail thee to say, thou hast not been Guilty of the Blasphemy against the Holy Ghost?

For, could That have done any More, or done any worse than This? Than to exclude thee from the Fa­vour of thy God; the Lovely Man­sions of the Upper World; and Bind thee over to eternal Infelicities?

Let this therefore be a just Re­proof and Terrour to all that con­tinue in any one Known willful Sin: Though they have not been Guilty of the Ʋnpardonable Blasphemy.

For if they will make any other Falls, any other Sins, Ʋnpardonable to themselves by Impenitently con­tinuing [Page 57]in them, and going on in them, with open Eyes, and a full Consent of the Will, it can avail them but little, to say, they have not committed the Sin against the Holy Ghost.

And let it prevail with you, (Christian) even you in particular, to Turn from Sin to God; to cast off your former Evils, and instead thereof, constantly to set about all those Christian Duties, which our Lord was pleased to leave you in Charge when he went away. And more particularly, to Throw off that Iniquity of yours to which you have most indulg'd, and by which you have most frequently faln; And to labour to ob­tain the Contrary Virtue, and Live in it.

For let me most seriously and affe­ctionately ask you, as I would a ra­tional Expecter of a Bless'd Resurre­ction; You say, you have not been Guilty of the Sin and Blasphemy against the Holy Ghost; and 'tis like you have not: Well; and will you [Page 58](Christian) make any other Known Sin or Fall Ʋnpardonable to you, by your impenitently going on and con­tinuing in it? Is it not infinite Im­prudence, and infinite Pity you should delay your Return to God, one Day, when your Condition might be so Hopefull? Or, that you should make your Sin, become the Vnpardoned Sin; by your Impenitent Living and Dying in it; By your being found in it, at the Hour of Death, and the Resurrection?

For, do but Consider again: The Covenant of Grace is not only a Covenant of Faith, but of Repen­tance and Obedience too. And that 'tis so, is not only the plain Lan­guage of the Scripture; but even of Common Reason, that it should be so.

For, what think you, (Christian) Can the Murtherers of Fathers, and the Murtherers of Mothers, as the Apostle speaks; Can the Prophane, and the Impenitent, the Atheistical, and Debauch'd Person, expect to be [Page 59]put away to the Society of the Hum­ble, Holy, Mortify'd and Devout Souls of all Ages?

Can the Ʋnjust Person (impeni­tently so continuing,) expect to be put away to Just Zachaeus, and to the Spirits of Just Men made Per­fect? Is it likely he should be qua­lified to pass away with them a plea­surable Eternity?

Can the Prophane Swearer, so Liv­ing and Dying, expect to have his Tongue tun'd in an Instant, to the different Notes of Hymns, and Hal­lelujahs, and Hosanna's, to him that sits on the Throne, and the Lamb for ever and ever?

Can the Impure Adulterer (till the polluted Temple of the Holy Ghost be cleansed by the bitter Waters of Repentance) expect to be put away to the Chast and Holy Virgin-Mother, and to the Chast Souls of all Ages? Or is it likely he should otherwise be qualify'd, to pass away with them, a Lovely Immortality?

Can the Ʋncharitable, the Bitter, and the Implacable Person, so con­tinuing, expect to be put away to, and be qualified to spend a Rap­turous Eternity, with Charitable St. Stephen?

Can the Intemperate Person, The Drunkard and the Glutton, expect to be lodg'd for ever with the Ab­stemious and the Temperate? and be like to be fitted, to pass away an Immortality with them?

Can the Ʋnmortified, the Conten­tious and the Unpeaceful, expect to be put away to the Prince of Peace; to the Meek Moses and the Meeker Jesus?

Can the Wretched Non-Commu­nicant expect the same Lot and Por­tion, with the Frequent and the Devout Communicant; and be like to be qualified to pass away a Rap­turous Eternity with them?

Can they who will have such an easie Religion as shall Cost them No­thing, expect to be put away to those Devout Worthies, who for the [Page 61]Divine Obedience and Love, were content to be Destitute, Afflicted, Tormented; not accepting a Deli­verance, that they might obtain a better Resurrection?

Can the Impenitent Person, that takes No Care to shew the Truth of his Repentance, by his Refor­mation, expect to be admitted to Penitent St. Peter; and with him, to pass away a pleasurable Eternity?

Say, Christian, are these Things probable, or likely, even to Com­mon Reason; Though there were no such Thing, as Scripture, and Divine Revelation?

No, surely.

Come then, take this Second Infe­rence home to thy Self; Enter into a close and strict Meditation; Shew it to thy Peculiar Sin, any Iniquity continued in; and then See how it Appears to Thee.

I'll mention a Few: And among them, do you bring in your own; and see How that appears to You.

You, my Horrid Oaths and Im­precations, Why shall I venture the Wrath of my God, and the Loss of an Immortality for you? Why, the Sin against the Holy Ghost could have done but This: Why then shall I continue in you; which if I Impe­nitently do, you will do as much as That?

You, my Injustices; by which I make no Scruple to defraud my Bro­ther; and when I know that I have done so, Refuse to make Restitu­tion: You my Lusts and Impu­rities, by which I have defiled the Temple of the Holy Ghost: You, my Uncharitablenesses, my Bitterness and Implacableness of Spirit: You, my any other known Sin, whether of O­mission or Commission; Why shall I venture the Wrath of my God, and the loss of an Immortality for you? Why, the Sin against the Holy Ghost could have done but This: Why then shall I continue in you; which if I Im­penitently do, you will do as much as That.

See now in this Meditation how thy Peculiar, thy darling Sin and Vice, appears to thee. If it appear Amiable, and Lovely, and Safe, and Desirable, you may then e'en return to it again, upon the next Tem­ptation.

But if it appear evil and bitter, Infinitely Ʋnsafe and Dangerous, get Instantly out of it; and That what­ever Self-denial, or Mortification, or Loss, or Disadvantage, or Shame, or Reproach, or Care, or Diligence, or Watchfulness it cost thee.

For what Good can it do Thee, if thou shouldest be consign'd to the Sorrows of Eternity, to remem­ber that thou didst not Perish by the Blasphemy against the Holy Ghost, but by some other Sin, from which Thou wouldest not be perswaded to be divorc'd.

Come then (Christian) Cast off the darling Sin as thou wouldst a Coal of Fire out of thy Bosom: Let not a Sting so Evil and Bitter, so Un­safe and Dangerous; so Treacherous [Page 64]and Betraying, be imprudently en­tertain'd and cherish'd a Day lon­ger. And seeing the Night comes in which none can work, and comes apace, comes quickly; Remember This: There can be no such Wis­dom as to make a few Minutes or Days more, minister to the Safeties of a Blest Eternity; And there can be no such Folly in the World as the venturing so much as Eternity, for so little as the small Pleasures or Advan­tages of Sin for a Season.

SECT. VIII. The third Practical Inference from the Consideration of the Nature and Meaning of the Sin against the Holy Ghost. It Brings Mat­ter of Comfort to all Sincerely Humble, Holy, Devout and Obe­dient Persons; to Encourage them to Persevere and go on, a Little longer, with a holy Joy, and with a Religious Peace.

DEar Christian, The Blasphemy against the Holy Ghost, was a Sin which you have sometime been afraid you had committed: You knew not what it was; and therefore could not tell, but that you might sometime or other have been guilty of it.

And This (perhaps) has fill'd you full of Doubts, and Fears, and Trem­blings; [Page 66]and has check'd and hindred you from going on chearfully in your Christian Course: or at least has made you go on heavily in it, without Comfort, and Holy and Vigorous Re­solutions.

But now let the Sincerely Obedi­ent Person, and the devout Lover of Jesus, be Comforted: For seeing there is so very great Likes, nay, so great a Certainty that he has not been Guilty of this Sin; what infinite In­couragement has he to go on Chear­fully in the Faith, and Love, and Obe­dience of his Master? And in the sin­cere Performance of all Known Du­ties to God and Man: To be stedfast and unmoveable, always abounding in the Work of the Lord, for as much as he knows, that his Labour is not in vain in the Lord, 1 Cor. 13.

Had your labour been like to have been in vain; (by your having com­mitted This Sin) you would have had but little encouragement, to have endeavoured to lay up any Treasure in Heaven.

Had it been like to have been in vain, you could have had no Encou­ragement to take any Care of your Soul for the short Remaining part of your Life. With how little Com­fort could you have gone on, in any of your Holy Purposes of an Early, Chearful, Sincere, Ʋniversal and Constant Obedience to your Sa­viour; in bearing his Easie Yoke and Light Burden, till your Day were ended, and your Race over?

Had it been like to have been in vain; with how little Consola­tion and Encouragement could you have been Content to bear any Thing, Do any Thing, Suffer any Thing, Lay up any Thing, for a joyful Resurrection; for your safe Landing to a Lovely Eternity, and for the Divine Favour; which had been unattainable?

For, who would take any Pains or Cares; Use any Diligence, or Watchfulness; Deny himself any Thing; Bear any part of the Cross; Resist any Temptations; Bear any [Page 68]Reproaches; Lose any Advantages; where all were like to be unsuccess­ful, and to no Purpose?

Perhaps Christian, as I said, This has been your Case: You have had these Doubts and Fears, because you were not sure but you might have committed this Blasphemy: And tho' you have always Feared to offend your great Master; Desired to please him; Kept close to him in the Faith and Love and Obedience of the Gospel; (and where you have failed of Perfection, and have faln a Little, have quickly return'd to him by Repentance and Reformation, and a new and better Obedience;) yet all this while, perhaps, you have been afraid that all this has been in vain; Fearing lest you might have been Guilty of the Ʋnpardonable Sin.

But now consider (dear Christian) once more; can you choose but go on with Comfort and Encourage­ment, in all that's Holy, Just and Good? Seeing your Labour is so far [Page 69]from being like to be in vain; and this has been none of your Sin. Can you now find it in your Heart to lay down any part of the easie Yoke and Light Burden of your Dearest Lord; who said, If ye Love me, Bear it?

Is it not an infinite Encourage­ment, to your Alms and Devotions; your Self-denial and Mortification; your frequent Communicatings, and Penitential Offices; All that you can do, and all that you can suffer for the Faith and Love and Obedience of the Holy Jesus; that you are sa­tisfied, that if you go on, and hold out but a Little longer, none of them will be in vain?

Oh! who would give out, and Fall back from any known Duty, or Shrink from the Yoke of Jesus, whatever it cost him to bear it a Little longer, when he has such an Assurance of his Freedom from the Guilt of this Ʋnpardonable Sin; and that if he do but persevere a little, all will be well with him to Eternity?

And, Say Christian; (whatever others intend to do) are not you he, that are Infinite willing all Things should be well with you to Eter­nity?

Are not you he, (let others do what they please) that are infinitely willing to fill one of the vacant Seats of the faln Angels; And, when the Crowns and Palms of Eternity come to be disposed of, to have one of them bestown upon you, even you in Particular, for all Futurity.

Are not you he, That are infi­nitely Willing to be in a Little Time plac'd above the Reach of Hopes and Fears; Sin and Misery; Enemies and Temptations; Doubts and Scru­ples; Poverty and Want; Sickness and Death; and every Thing that we call uneasie here? And in that State to pass away a Pleasurable Eternity, a Rapturous Eternity, with the Beatify'd Spirits of an Upper, New, a Better, and a Lovely World? Yes, you are; I Know you are.

Well then, Seeing 'tis so likely that your Short Labour will not be unsuccessful and in vain; and that you have not derived upon your self the Ʋnpardonable Blasphemy; what should now hinder you from Persevering chearfully, and resolvedly a Little longer, till all be finish'd, and over, and ended, in a Holy Life, and a Happy Death?

The Just Man will not find it to have been in vain, that he has been so, when he finds himself ad­mitted to Just Zachaeus, and to the Spirits of Just Men made Perfect; and shall be consign'd to pass away with them, a Lovely Immortality.

The Charitable and the Forgiving Person will not find it to have been in vain, that he has been so, for one short Life, when he finds himself admitted to charitable St. Stephen, and shall be sentenced to pass away with him a joyous Perpetuity.

The Meek and Peaceful Person will not find it to have been in vain, that he has been so, for one short Life, [Page 72]when he finds himself admitted to the Meek Moses, and the Meeker Jesus, the Prince of Peace; and shall be se­cur'd to pass away with them, a Pleasurable Eternity.

The Pure and the Chast Soul, will not find it to have been in vain, that he has been so, for the short Hour of this Life, when he finds himself admitted to Chast Joseph, to the Chast and Holy Virgin Mother, and the Prince of all chast Souls, the holy Jesus; and shall be consign'd to pass away with them, a rapturous Immortality.

The Devout and Faithful Penitent will not find it to have been in vain that he has been such, for one short Life here, when he finds himself Ad­mitted to Penitent St. Peter, and shall be Sentenc'd to be with him, for ever; And with him to Sing Hallelujahs to him that Sits on the Throne, and the Lamb, for ever and ever.

SECT. IX. The CLOSE. Two Things necessary to the Hol­ding out in a Christian Course; which you (Christian Reader) that are now assured you have not committed the Ʋnpardona­ble Sin, should by all Means Presently resolve upon: which if you did, you would be very Safe and Happy.

AND now, why will not you, Christian, above all Things, labour to be one of these Happy Persons? Especially seeing there is so great a Probability, that your Labour will not be in vain.

Come then (Dear Christian) when­ever a Sin, or a Strong Temptation shall present it self to you, for the Future, (seeing you have not yet been guilty of the Blasphemy against the Holy Ghost:) Or whenever you shall find your self tempted, and willing to omit a necessary Duty, Do these two Things.

• 1. Whenever a Sin shall present it self; Resolve never to venture so much for so Little: Seeing your Condition is yet so Hopeful.
• 2. Whenever you are tempted to omit a Duty, because 'twill cost you something; Resolve to ven­ture something here, that you may win something in the other World.

Blessed Jesu! Fix these two Things upon the Hearts, the Affections, and the Resolutions, of every one that says he Loves Thee.

First, Whenever a Sin shall pre­sent it self, Resolve never to venture so much for so Little.

Never to venture the Loss of the Favour of God; The sweet Illapses of his Love; The Religious Joys, and the Unknown Peace of a Good Conscience; The Sweets and Delica­cies of a Devout Life; All your Future Hopes and Expectations be­yond the Grave; All these Things which so many Wise Men have liv'd and dy'd for; never to venture all This for the vain Delights, or the vain Advantages of Sin, for a Season.

But beat off the Temptation by Considering that you venture all This, and more than This, by a Compliance. And if you would be but content to hold out against it, a little; 'tis not long till your Day would be over; and your Combat would be ended, and you would be put away to the Joys of Peace and Victory.

That's the First of the two Things, which I would leave upon the Affe­ctions of him that says he Loves; [Page 76]till he expires into the Element of Love; and be ordered there to Live and Love and Reign for ever.

Secondly, The other Thing, that would now incline and help you to hold out a Little longer, in a Life of Faith, and Love, and Sanctity, is This: Whenever you are Tempted to Omit a Duty, because 'twill cost you something; Then resolve to venture something here, that you may win something in the other World.

Come (my Soul) say with a gene­rous and a Christian Resolution, and with an Heroick Bravery of Mind, Let others do what they Please, I am resolv'd to venture some Pains, and Cares, and Difficulties and Self-denials; And some Watchfulness and Diligence, some Labours and Mortifications, some Scorns and Reproaches, some Losses and Disadvantages, (now, seeing my Con­dition is so Hopeful) for these Hopes and Expectations of Futurity, which so many Wise, and Good Men have liv'd, and dy'd for.

Tell him whom thy Soul Loves, That you think it all Reason in the World, That That which cost him an Agony, and a Bloody Sweat, Wounds and Stripes, and a Crucifixion and Death it self; should cost you one short Life of Probity and Sanctity; Purity and Devotion; Faith and Re­pentance; Zeal and Love; and a great Obedience.

Look up to him, in a Holy Medi­tation, and tell him with a Humble Love, That you think, the Rewards of Heaven are so Great and Glorious; and his Yoke so Easie, His Burden so Light, and withall, will be so short too, that you think it a great Shame, to expect so great Glories, at a lower and a cheaper Rate than a holy Life.

Tell him Affectionately and Hum­bly too, That if a Life Eternal be not worth this, 'tis worth Nothing.

SECT. X. Three Aspirations; Or Emotions of the Soul, that being joyfully Apprehensive it has not com­mitted this Sin, is desirous henceforward to Please God in a Life of Faithful Obedience and Penitential Love.