Of sinnes of vveaknesse, vvilfulnesse and appendant to it, a paraphrasticall explication of two difficult texts, Heb. 6 and Heb. 10 / by Henry Hammond. Hammond, Henry, 1605-1660. 1646 Approx. 214 KB of XML-encoded text transcribed from 38 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A45428 Wing H565 ESTC R10930 13011409 ocm 13011409 96487 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45428) Transcribed from: (Early English Books Online ; image set 96487) Images scanned from microfilm: (Early English books, 1641-1700 ; 741:2) Of sinnes of vveaknesse, vvilfulnesse and appendant to it, a paraphrasticall explication of two difficult texts, Heb. 6 and Heb. 10 / by Henry Hammond. Hammond, Henry, 1605-1660. [2], 70 p. [s.n.], London : 1646. Added t.p. on p. [34]: Of a late, or, a death-bed repentance. Also appears in his "Several tracts", 1646. Includes bibliographical references. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sin. Repentance. 2005-12 TCP Assigned for keying and markup 2006-01 Apex CoVantage Keyed and coded from ProQuest page images 2007-01 Ali Jakobson Sampled and proofread 2007-01 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion OF SINNES Of VVeaknesse , VVilfulnesse : And appendant to it , A Paraphrasticall explication of two difficult Texts , Heb. 6. and Heb. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thucid. l. 3. By HENRY HAMMOND D. D. LONDON , Printed in the yeere 1646. OF SINNES OF Weakenesse . Wilfulnesse . THe second Covenant being that by which we are now all either justified or condemned , and the condition of that , in respect of the facienda , being sincere not exact obedience , not the not sinning at all , but the not sinning wilfully after our receiving the knowledge of the truth , Heb. 10. 26. ( which though it seeme to damne all irreversibly that sin wilfully after conversion , yet sure is to be understood according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gospell , unlesse he doe repent and returne sincerely unto God againe , for whosoever doth so , there is certaine mercy by other places made over to him in Christ , and what is the full importance of that place will anon be explicated ) It will be an enquiry though of some difficulty , yet of as great use and necessity as any one other in all Divinity , to search what sinnes there are , for which mercy is to be had under the Gospell , and for what not . For that some men are damned , and not all finally saved , there is no doubt , and yet as little there ought to be , that this is for sinne that one man is guilty of , and tother not ; from whence it followes that seeing no man is guiltlesse of sinne , some degrees or sorts there must be of that guilt in one , which are not in another , and according to those different degrees , ( though every of them be of it selfe or without Christ , or by the tenour of the first Covenant damning , yet ) under the Gospell or second Covenant , the adjudging of men to heaven or hell is proportioned . From all which this results , that some kinds , or sorts , or degrees of sinning , or more plainely , some states of sinners , are under the Gospell damning , some are not ; some reconcileable with a good estate , some not ; some for which there is sure mercy in Christ , some for which there is as certainely no mercy ; for though the mercy of God be infinite , and so unfathomable by our finite wits , yet when he hath in the Gospell defin'd how farre his mercy shall extend , and beyond what termes it shall not , 't will be no insolence to affirme , that God will not have mercy on any who are not qualified according to that second Covenant of his , who are not such persons to whom onely he hath promised mercy , at least if they be such as of whom he hath affirmed [ they shall not have mercy . ] Thus farre to justify the fitnesse , and use , and necessitie of this search . Now for progresse in it . It will be eafie to define in the generall . 1. That all sinnes in the world , be they never so great , of what sort or kind soever , if they be retracted with true repentance , shall certainly be forgiven ; ( for that any act of sin should be irremissible , they that affirme doe it on this ground that they that commit that act shall never truly repent , implying that if they did repent , it would be remissible ) and in this the onely difficulty will bee , 1 What true repentance is : And 2. Whether that be necessary to the obtaining pardon for every sinne . To the first , I answer , that true repentance is a change , a through change of mind , ( called in the Scripture , and the ordinary style of Divines , the new creature , being regenerate , conversion , spirituall resurrection , forsaking of sinne , mortification , habituall sanctification , sincere , faithful resolution of new life , reformatiō , amendment , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it superaddes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and what ever doth not amount to thus much is not true saving repentance , to which the promises or mercies of Christ doe appertaine . And so consequently many specious pretenders to that Title are excluded . Such are bare sorrow for sinne , such the votum poenitentiae , the wishing they were penitent , such a bare warring of the law of the mind against the law of the members , whil'st we are carried captive to the law of sinne ; and many the like . To the second , I must answer by distinguishing the equivocalnesse of the question . For the meaning of it may be , 1. Whether amendment , or forsaking , or overcoming every particular sinne be necessary to the obtaining of pardon for that sinne , whether it be of infirmity or otherwise : and if that be meant , I answer , No. For that some sinnes are of that nature , that as long as we have this mortall infirme flesh about us , we can never hope to be rid of them to get victory over them : such as for which the sacrifices were appointed to be offered under the law , and for which Christs sacrifice once offered is a perfect expiation ; and these by the tenour of the second Covenant , or through the mercy of God in Christ shall never bee imputed to the penitent sinner ; I meane to him who hath amended all others , and humbled himselfe before God , and besought his mercy in Christ , and by faith laid hold of it for these , which though he labour against them sincerely , he cannot throughly amend or overcome . But if the meaning be , secondly , Whether the actuall amending of all his knowne sinnes which consequently may by the Christian be amended , be required necessarily to make a man capable of the pardon even of his sinnes which cannot be amended ; I answer , that it is very probable to be so . Because Christs sufferings seeme not be advantageous ( at all , not so much as to the washing away of humane frailties ) to any but those who are in Christ , i. e. to new creatures , who alone are so ; however that will not bee a material scruple , though it should be left disputable , as long as this other proposition be taken for infallible ( which is so ) that except we repent we shall all perish , i. e. that he that hath not forsaken all wilfull sinnes , shall ( whether for his wilfull sinnes onely , or his wilfull and frailties both together , it matters not ) be certainly condemned . By the answering of these two questions so much hath been gained , as that we may make another generall resolution , and define secondly , that some sinnes are reconcileable with a true penitent , convert , regenerate estate , others are not . And consequently some not destructive under the second Covenant , though others are . What these are in generall will also in the third place be easily defined . Sinnes of infirmity are reconcileable , wilfull sinnes are not . Vnder infirmities I containe all sorts that are usually reduced to that head , and which have beene briefly mentioned in another discourse ; Whether those that proceed from any not culpable defect of my understanding , as sinnes of ignorance , or from some present prevailing temptation , which though I use all meanes in my power against it , I cannot overcome ; or from some advantage taken by Satan , &c. in the assaulting me either on the suddaine , when I have not time , to use those meanes which I might otherwise use which we call suddaine surreption ; or from the frequency or repetition or almost continuednesse of the temptation , which when I have repell'd it never so often , returnes againe , so that if ever my watch be intermitted ( which considering our humane frailty it is though not logically , yet morally impossible , but it should some time or other ) I shall infallibly fall , ( which we use to call sinnes of dayly incursion ) or from the levity and undiscerniblenesse of the matter , or from any other principle , which by that measure of grace that God affords me , ( or if I be not culpably wanting to my selfe in neglecting the use of the means prescribed he is ready to afford me ) I am not able to resist . Supposing al this while that 't is not upon some former wilfull sinne of mine that God by way of punishment withdrawes this grace necessary to the resisting of it ; for if it be so , then though it may truly be said , I cannot now resist that sinne for want of that grace so withdrawne by God , yet will not this passe for a sinne of infirmity . On the other side under the name of wilfull sinnes I meane not all willingly committed , or voluntary sinnes , ( for all sin as far as it is sinne is voluntary , and therefore sinnes of infirmity are voluntary ) but all that are not excusable by any of those former titles of infirmity , or all that are not included under some of those heads . Thus farre in the way of generall defining there is no great difficulty . That begins to shew it selfe when we come to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or particular , to mention what sinnes in specie , or individuo , what sorts of sin or acts of those sorts , are sinnes of infirmity , what not ; And this is indeed an insuperable difficulty , 1. Because one man hath more knowledge , more quicknesse of understanding , and also more grace then another , and so that sinne in specic , or individuo , that sort or particular act of sinne , which he hath power to resist and overcome , that other man that hath lesse power , hath not power to overcome ; and if so , t will be an infirmity in him , though in tother t is not . 2. Because any specificall sinne comes backed with more temptations ( and so makes a more forcible impression upon the will ) at one time then another ; & consequently though it were not above his strength at one time , yet at another time it may . Yea and thirdly , because the same man is at one time more able to resist and overcome , then he himselfe at some other time , as of a man in state of desertion it is cleare , as also when either by drunkennesse or any other culpable extravagancy ( through rage or lust not resisted in the first motion ) the man is utterly debauched from his naturall and spirituall strength , and no way able to resist those temptations , which at another time he would scorne to be captivated with . But these two causes will not be very pertinent to the businesse in hand : because , as is supposed in them , that which brought this weakenesse upon the man , was some culpable , nay wilfull act , ( or yeelding of his ) committed then against strength , ( though now that strength be not sufficient against the consequent assault ) and so no way apt to excuse the sinne , that it primarily betrayed him to . But if the case be set of some innocent accident which causes this alteration , then it will be pertinent to the thing which I now affirme , ( to wit the evidencing the difficulty of such particular defining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) as we know a man in time of sadnesse will be able to reject some jolly proposalls , which yet in time of mirth ( supposing that moderate and harmelesse , and as perfectly sinlesse in it selfe , as that contrary sadnesse ) he will not perhaps be able , nay , as Hippocrates affirmes in his tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one aire or place may strongly incline a man to one whether virtue or sinne , which another doth not , & where the inclinations are stronger or weaker , there we know the strength being in degree supposed the same must prove unproportionable to the one though not the other , able and sufficient to resist the weaker , though unsufficient to subdue the stronger inclination . To come yet more clearely to that which is of every dayes experience . Suppose a man a little drowzy at one houre ( which drowzinesse at that time particularly , is not a sinne , but a naturall desire of sleep , which is natures due debt ) and suppose him throughly awaked , and out of that fit of drowzinesse at another time ; and then suppose that the same proposall be made to him at both those times , it may very probably be received at one time , and rejected at another ; nay if the proposall be an undertaking destructive of his present desire of sleep , it may easily be affirmed that in that drowzy fit he hath no strength to resist it , though at another time he hath . The reason is , because sleepe being a ligation of the faculties , drowzinesse likewise is so in some degree , and the want of that degree may disable the understanding or upper soule from representing strongly enough at that time , that which at another time it shall be able to represent so strongly , that the contrary proposalls of the sense shall not dare to appeare before it . From whence I conceive it followes , that if the proposall , supposed in this cause , be a sinfull proposall , that sinne committed by that drowzy man will be a sinne of infirmity , which if it were committed by the same man broad awake , would be a sinne against strength , and so a wilfull sinne . From whence yet the man so deceived once or twice ought to receive admonition that hereafter , if any weighty matter , wherein his duty be concerned , be represented to him in the like posture , he will before he consents or refuses , discutere somnum , shake off sleepe , that he may not be so unfit a judge , or if he find his owne weakenesse such that he cannot , he will appoint some body else to awake him throughly , that he be not thus constantly impotent ; For if he doe not use these meanes to recover his strength , when he is aware of them , it may cease to be an infirmity . From all which as we have evidenced the difficulty of the problem applyed to particular individuall sinnes or persons , so we conceive our discourse to have given some hints which will be usefull toward this discovery . Especially this , that any sinne committed by him that hath at that time strength or grace to resist it , or whose wilfull fault it hath beene , that he hath not that sufficient strength ( as if either some former wasting sinne of his , whether act or habit , have grieved the holy Spirit of God , and provoked God to withdraw it from him , which he would not otherwise have done , or if by the use of some meanes beforehand he might have prevented the strength of that impression , or better fortified himselfe , or by use of some other meanes , as of prayer , &c. at the present he might yet get strength , or remove the tempter , and he make use of none of these meanes through sensuality or sluggishnesse ) is a wilfull sinne , ( not a sinne of infirmity ) to that man at that time . And so though we have no other particular way of defining , yet this we have , that will stand any man in as good steed for the examining himselfe , and his owne guilts , or any confessor ( that hath received of his confitent an exact account not only of the action , but the circumstances of the action , his qualifications at that time , and the particular vigor of the assault ) as particular definitions concerning this , or that sinne universim would . As for example , if I would know whether any act of mine owne , ( or being a confessor ) of my poenitent , be a wilfull sinne or no , I must first inquire , whether in that point of time , when being tempted I committed it , my understanding or upper soul , and the spirit of God in me did move me more , or as strongly not to doe it , as the flesh did to the commission , allowing farther somewhat of grace to incline the will , or of the understanding to move it as much in proportion as the will since the fall is naturally inclined to the carnall appetite , ( as you know when one Scale is heavier of it selfe then the other , or by some default in the beame one is more apt to turne then the other , you must , if you would even the ballances and make an aequilibrium , put more weight in the Scale that is apt to fly up ) Or if this be an obscure operation , why then I must desire thee to examine whether at that time thy Spirit or Conscience told thee , this was not to be done , and that on paine not only of Gods displeasure but also of thy eternall damnation , ( which must certainly be farre greater motives of determent even to flesh and bloud , then any pleasure the flesh can represent , can be allective to the contrary ) and if thou findest it did , and yet for all this thy will consented to the flesh in its proposall , then this is a sinne against strength , a wilfull sinne , and not of infirmity . But if thy conscience , or spirit or upper soule , at that time did not this , then 't is to be resolved on , that it failed to doe the duty of a watchman , and if it did so , then my second inquiry will be , From whence that failing of thy spirit arose ? ( for if it be awake and disposed as it should be , ( and as even yet by grace it is prepared to be , if we make use of that grace ) it will speake and admonish us , and that not in words which are subject to misunderstanding , but in sense which therefore we cannot conceive ) Whether , first , from Gods just desertion the punishment of some former sin , or secondly , from some present actuall sinne of mine upon me at that time , as drunkennesse , crapula , &c. or thirdly , from some habit which I have , by former acts of the sinne which I am now tempted to , contracted , to the blinding of my understanding , or grieving of the spirit , or glibbing that sinne , that it shall be able to passe downe insensibly and escape the search of my understanding ; In all these cases , the originall of that failing being sinfull , the failing it selfe will not yeeld any excuse or compleat apology , but the sinne will still remaine a wilfull sinne . If none of all these be found chargeable upon thee , as the originall of that failing and negttive productive of that sinne , then I can as yet thinke of but one inquiry more , whether thirdly , thy understanding and the grace of God in it , being thus layed asleepe as it were , by some naturall , sinlesse , or at least invicible and so excusable frailty , or else ( as in a drowzy fit ) not perfectly awake , there be not some meanes prescribed and presented to thee by God , which if thou hadst used , thou mightest have wakened thy understanding , or fortified thy will , or weakened the temptation : and if so , and thou hast , through negligence , or confidence , spirituall security or pride , omitted to make use of them , then will this still amount to a wilfull sinne or a sinne against strength ; as when the Lunatique Son was brought to the Disciples of Christ , and the Text faith Mat. 17. 21. they could not cast the evill spirit out , and Christ gives the reason why they could not , because , saith he , this kinde goeth not out , but by prayer and fasting , Christ yet chargeth them with infidelity almost unsufferable , ( O faithlesse generation , how long shall I be with you ? how long shall I suffer you ? ) because there being such meanes to enable them to doe the worke , they neglected those meanes , & so only by that neglect became unable . The style of faithlesse in that place gives us yet a more perfect notion of a wilfull sinne , then hitherto we have arrived to , that it is not only that which is against naturall conscience , or spirituall infusions , but also that which is particularly against faith , i. e. comes to be committed by neglecting the use of some meanes , which the word of Christ , or the Scripture offers and prescribes to us , especially if by our former faylings we have discerned the want we have of such helpes or auxiliaries . For in this respect of directing to such meanes of victory Faith is said to be the overcoming the world , 1 John 5. 4. as well as in presenting us with the promises and terrors of the Gospell . Farther yet in the fourth place , if at the time of commission of the sinne thou caust truely say , 't was not in thy power to resist it , because of the strength of the temptation so hurrying thee , as not to give thee leasure to judge or deliberate , ( which may seeme to intitle that action to the title of infirmity ) thou must then enquire , whether thy yeelding ( voluntarily from contēplation of the pleasure &c. ) to some entrances and beginnings of that sinne , whether marose thoughts , or somewhat father , be not that , that hath made the temptation so strong , or thee so weake ; which thou wilt discerne by this enquiry , whether before those morose thoughts &c. were entertained , thou wert not able to make resistance to the actuall sinne , and then , if so thou wert able , nay actually didst , and only the intervenience of those preparatory yeeldings did betray thee to this impotence , and it was in thy power ( by naturall or supernaturall strength already had , or prayer either as it hath a promise of more strength , or as it is an excellent meanes of diversion ) to have resisted those beginnings , when thou didst yeeld , then still is this a wilfull sinne , or sinne against strength . As for other sinnes more clearely and immediately against naturall conscience , against Faith , ( or directions of the Scripture for the overcoming the world ) against supernaturall strength or grace , as contumacious stubborne presumptuous sinnes , there will be little scruple to any man , or cause to keepe him from pronouncing of , and charging on them the crime of wilfulnesse , and concluding ( without reall change ) the certaine damningnesse of them even under Christ . I say particularly , presumptuous sinnes , when ( presuming that Gods mercy in Christ is either unlimited , and may belong to any the most unreformed , or that it is decreed absolutely to some persons , without any respect to qualifications or demeanures , to Saul the persecutor , as well as Paul the Apostle ) the sinner runnes comfortably and alacriously on , without any regret of conscience : the doing so is certainely no sinne of infirmity , because though some errour may be pretended for his so doing , and that errour seeme apt to lend him excuse ; Yet first , errours , that are not simple errours , but bring vitious life after them , are not excusable ( because not invincible ) errours , the rule of the agenda or duties of life being so cleare in the Scripture and in the heart , that no man can be invincibly ignorant of that , Rom. 10. 8 , 9. and Deut. 30. 14. The word that is now commanded is not hid or impossible , or like fetching Christ from heaven , or the grave , a thing quite out of our power , but it is nigh thee , in thy mouth , and in thy heart , that thou mayst doe it . And secondly , it will be apparent , that even those errours on which that presumption is built , being simply considered , are demonstrable to be errours ( suppositâ fide ) or to one that acknowledges the Scripture , because there be so many places in the Scripture point-blanke against them , particularly those of the conditionall promises every where scattered . Neither circumcision , &c. but the new creature , but faith consummate by love , but keeping the Commandements of God ; Without holinesse no man shall see the Lord ; He that confesses and forsakes shall have mercy ; He that hath this hope purifies , &c. And having therefore these promises let us cleanse , &c. From what hath beene said , it will be more then probable , that all acts of fornication , adultery , &c. ( which I shall suppose never to be actually committed without some space of deliberation , or if they be , then I meane those other wherein that deliberation inteposes ) are wilfull sinnes , and so also all acts of drunkennesse , unlesse when through ignorance of the strength of the liquor , or the weakenesse of the braine , the man suddainly fall into it by desiring to quench his thirst , or doe somewhat which is lawfull ; wherein yet , if after one or more trials he miscarry the second or a third time , it will still be a wilfull sinne ; So also lying or speaking that which we know to be false , to the defrauding and wronging of another , or for any vainglorious designe ; So againe , any sinne of oppression , injustice , &c. or generally all those where there is any time of advice and deliberation ; For where ever that liberty is , there is supposed an ability and readinesse in the upper soule of a Christian to present arguments for obedience to God , stronger then any the devill , or the world , or flesh , can offer for the contrary . As for killing a man , though the Law of the Land is wont to distinguish of wilfull and not wilfull murther , yet to any man in his wits , the stabbing his neighbour ( or using any other such meanes as may probably take away his life ) would seeme so strange , that I cannot conceive but his spirit should be able to deterre him from it in that space , which is required that any such weapon may be prepared ; For if it be said , his rage doth gag or silence his spirit ; I shall answer , that the raising of his rage to that pitch was not in a minute , but grew upon him by degrees , and then there was time and meanes to prevent that growth , which he that did not make use of will hardly be able thereby to excuse or extenuate the subsequent sinne . For swearing also I know not how in ordinary discourse or in any case ( extra causas juramenti legitimas , where it is supposed perfectly lawfull ) it can be made a sinne of infirmity ; for in communication Christ's words are so plaine [ But I say unto you , Sweare not at all , and particularly , Let your communication be yea , yea , &c. for whatsoever is more , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the evill one ] that it would amaze any man to see that it should become an ornament or tolerable part of a Christians dialect . And if it be in rage , then I dare say , that either that man hath formerly in some measure enured his tongue to swearing , or not so strictly made conscience of an oath , as Christ's precept obligeth him ; for he that never swore , will not in impatience probably fall out into those formes of speech that he never used , ( but alwaies vowed and resolved against ) but into some other which he hath been more used to , or which he could heare in others with lesse horrour and detestation , or which were a more naturall remedy for that passion . And if you marke it , that which rage doth is onely to blind the understanding , ( and so to steale out any proper effects of rage , as presuming of their impunity , or not considering the contrary danger ) but not to hurry us to the commission of any or every other sinne indifferently , and at a venture . And why a rage should cast one upon using Gods name in oathes , ( which before he had never phansied for any use but in his prayers ) any more then on many other unheard of sinnes , I am so farre from conceiving any reason , that I must conclude it impossible , unlesse it proceed from the being used in some measure to that sinne , or having a more favourable easy opinion of it . And yet after all this , that rage it selfe being so Vn-Christian a thing , which we are so obliged to prevent , ( and if in time it be not prevented , will not alwaies passe for an infirmity in a Christian ) will be unable to patronize or excuse any such one oath , which that puts into our mouthes ; but on the other side , the observing that my rage hath made me sweare , must in any reason give me so strict a watch over my selfe in time of provocation , as never to let loose into a rage , which proves so inconvenient and so complicated a sinne unto me ; as he that finds himselfe quarrelsome in his drinke , hath the greatest obligation to temperance of any . As for any other meanes that bring on swearing , custome , pride , ostentation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , filling up the discourse , none of these will excuse it from a wilfull sinne ; especially considering the naturall intrinsecall untemptingnesse of that sinne , that were it not for some accidentall or extrinsecall advantage , evill example , ( which if it had been a good one , we could easily enough have rejected and not imitated ) or custome locall or personall , or that other of the company we are used to , scarce any man that heares swearing forbidden by Christ , will discerne himselfe to have any carnall invitation to sweare , no not in time of rage . The same I thinke may be defined of all the grosse outward acts of sinne , or sinnes in the members ; because for the acting of them , over and above the consent of the will , some space is necessarily required , wherein the spirit or upper soule , if it be about us , will be able and ready to interpose , if it may be hearkned to , ( which me thinkes is intimated by the Turkes in a custome of theirs , who when they meane to give themselves liberty to be drunke , use to make a great noise , which they say is a warning to their soule to retire into some extreame part of the body , that it may not be spectator or Censor of this their beastiality . ) And if it be thus driven away , gagg'd , or not hearkened to , then that is a sinne against strength , a wilfull sinne . Which perhaps was Saint James his observation , when he said , Sinne being perfected bringeth forth death . For the conception of lust precedent signifies certainly the consent or conjunction of the will with the carnall appetite , when in the wooing ( or canvasse for that consent ) of the upper soule on one side , and of the lower soule or carnall part on tother , the will which is thus courted by both , yeelds to the second , and so they joyne in mutuall embraces , from whence , saith the Apostle , sinne is brought forth , that very consent of the will to the sensuall faculty , being formally sinne without , or before the acting of it ; but this perhaps a sinne of iufirmity , as the case may be ( for universim or alwaies it is not ; but very often wilfull and damning , though it never come to act ) whereas if this sinne ( of infirmity while it was onely in the conception , i. e. consent of the will ) come to birth ( i. e. actuall commission ) or perfection , and fitnesse for birth , ( which requires some space , and time ) it may justly be said a sinne against strength , & so in the very Covenant of grace a fatall mortiferous sin . And therefore though before we said that the same sinne in specie , might be but an infirmity in one , and yet a wilfull sinne in another , yet this affirmation will need this caution to interpret it , that the meaning of it be onely this , that a sinne that is onely an infirmity in one , may by some meanes of aggravation become wilfull in another , but not è contra , that that which , upon some grounds or supposition of strength common to all men , may be in universum defined a wilfull sinne , can by any meanes be extenuated into an infirmity . That which I now say , I meane of any grosse outward act , or habit of sinne , because in these I conceive there is some mora or stay , wherein the spirit may be advised with ; and then that being supposed in good health or regenerate state will not faile to suggest sufficient arguments against that sinne , and so be a meanes to retract that sudden stolen consent , before it come to act , at least to habit ; Or if it be not it selfe without auxiliaries able to combat with the temptation , yet it will out of the word of God be able to direct us to some aid , which being called in , will either improve us to a competent strength , or help to disarme and weaken the temptation , which we shall find by trying , and making use of those meanes ; be they our prayers either for grace in time of need , or as I said prayer as a meanes of divertisement , or be they fasting , vigilance , &c. or be it but a tempting to do our best , for this is very ordinary to observe in our selves , that ( when we put our selves to it , and do our best ) we prove able to doe farre more , then ever we dreamt , we had been able . And this is very remarkable , whether you consider it , as a truth in morality , wherein it hath been observed that necessity or extreame danger enables men to doe miracles , which when they are past they are amazed to see them done by them , ( as Hierocles excellently shewes on that golden Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) or as a truth of Scripture , wherein there be many promises that God will aid when we fight , cooperate when we work , assist when we endeavour , and not be wanting to them which are not first culpably wanting to themselves . Having said thus much of wilfull sinnes ( for the disabusing of those who are over apt to flatter themselves that their sinnes are infirmities and no more , and therefore sure of their pardon in Christ , though continued in , or not retracted by particular repentance ) I shall not thinke this discourse chargeable or accusable of any dangerous or hurtfull seuerity , by being apt to drive men to despaire . 1. Because it is knowne in Scripture and acknowledged by all , and now confest by this paper , that there is a tabula post naufragium , a planke after shipwracke , repentance , as it implyes forsaking , and change of mind , and the working of that in every such sinner , is the thing that all this while I intend , and there is no way possible for the working it , but this , by representing the danger , if it be not wrought , which he , that takes all his sinnes for infirmities , will never be convinc'd of , while he so thinks . And 2. because the despaire that is dangerous is that which is contrary to the purifying hope , to that hope that sets upon amendment , by assuring that there is mercy to be had on such termes ; And as any other hope is but groundlesse confidence , so any other despaire but that which makes us give over amending , is in some respects a very usefull , at least not very noxious , despaire : usefull , if it set us on mending , when without it we would not ; as in case of despaire or distrust onely of our present condition , in respect of our present sins , but not of the future , because there is yet place for repentance : or not noxious , I meane not so farre , as to damne , or do any thing but deprive us of some comfortable assurance here , ( the want of which , if we want nothing else , will never prejudice any mans salvation , whatever they thinke , that take this assurance to be Faith ) as in case of dying without all hope of Heaven , when that no hope proceeds onely from an amazing sight of former sinnes , which though we have sincerely forsaken , yet none but God infallibly sees that we have , and our selves out of an humble lowly conceit of all our owne actions , ( our repentance particularly undervalued by us ) thinke and resolve we have not . For sure if God see we have changed sincerely , and so there be assurance respectu objecti , in respect of the object , t is an errour in us to thinke we have not ; ( from whence proceeds the non-assurance of the Subject ) and this errour if it be onely in the understanding , and produce no evill life , will sure damne none that should not otherwise be damned . For whereas it may be objected , that he may seeme to want that affiance in Christ for salvation , which is a saving necessary grace , I answer , that that affiance ( that is so ) is the rolling my selfe on Christ for salvation , and if I perish , I perish , the denying and renouncing all trust in my selfe in my owne righteousnesse , faith , repentance , my owne any thing , but only Christ , and God's mercy in him ; not the beleeving my personall election , or that I shall be saved what ever my sinnes be , and how unreformed soever . For besides that this is in an unreformed sinner ( speaking of wilfull sins ) were the beleeving of a Lye , because there is really no mercy or Salvation for such ; besides this I say there is no obligation or command in Scripture , which can be thought to make it duty or necessary for any to beleeve himselfe a true poenitentiary even when he is so . 'T is true we are commanded to prove our worke &c. Gal. 6. 4. i. e. to ponder and ballance every action we take in hand whether it will beare the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tryall of the test or no , and this we are incouraged by that which follows , that we shall have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boasting only in our selves . But then , first , this precept of trying is not a precept of knowing or beleeving . Secondly , this trying his owne worke , signifies the direct act of conscience , the doing each action with a good conscience , but belongs not to the reflexive act of Conscience upon the whole life past , or if it doe , requires not , that every man should at every minute of his life beleeve or know infallibly that this state is good , and shall be so to the end . Thirdly , the boasting there is set only in opposition to boasting over another ( as appeareth by that which followes v. 5. for every man shall beare his owne burthen , i. e. another mans being worse then you will doe you no good ) to judging well of our selves by that deceitfull way of comparing our selves with those that are worse then wee : and therfore , fourthly , 't is observable that it is not said by way of promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he shal have matter of boasting in himselfe , ( for sure the best man living hath little of that ) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , only in himselfe , all the boasting or comfort that he hath shall be in himselfe and in the uprightnesse of his owne conscience , as that is opposed to comparing or comforting himselfe ( as the Pharisee with the Publican ) because others are worse then hee . And so still the want of this assurance being the utmost inconvenience that this doctrine can possibly at the worst view of it bring upon him , this will amount no higher then some present discomfort , which will be recompenced abundantly by the gaines it brings with it of being disdeceived and brought timely and happily to repentance . The short is , let these sinnes which thou seest improved , perhaps beyond thine expectation into wilfull sinnes , be sincerely resolved and laboured against , and all meanes used for the performing that resolution , & then if by any unsuperable weakenesse of thine thou failest in performing it or overcomming them , perhaps I shall retract my doctrine in some part as it is appliable to thee ; or if I doe not , be confident I have done thee no considerable injury , though I should have deceived thee in some particular ; I am sure I am not guilty to my selfe of any designe to do so , and therefore I hope my errour shall not be a culpable one , because error amoris , an errour of kindnesse , or care , or love , in that I desired to make heaven as sure to thee as I could , though not to make thee over sure of heaven . Somewhat being thus set downe by way of character to know wilfull sinnes by , we shall suppose that that will also be helpefull to the defining what sinnes of infirmity are . For of that no scruple will be made to affirme , that what ever sinne is not wilfull in any of the former descriptions of it , must be resolved to be of infirmity ; there be no middle or third betwixt those two in the second covenant-account of sinnes . By the rule therefore of contraries we shall best proceed . 1. In generall , to define a sinne of infirmity , that which is not against strength or grace , or that which ( though we labour and endevour sincerely against all sinne , and use what meanes we are convinc't will tend to the overcoming of sinne ) we yet fall into , either through humane frailty alone , or through Satans cunning , taking advantage of that our frailty . As first , when ( as at first we gave hints of resolution ) any invincible and so excusable ignorance of Gods will in some particulars betray me to some sinne , ( for then my understanding or spirit is not of strength sufficient to advise me ) then the sinne is of weaknesse , and therefore Rom. 14. they that are called the weake , v. 1. are explained to be they that lacke knowledge v. 10. which all they that have are called the strong through that Chapter . Or secondly , when the suddainnesse of the assault gives not my spirit leasure to represent those perswasives and determents which it would doe if it were not so surprized ; and so for want of those representations on that side , the present promises of the temptation doe preponderate and prevaile against all that is offered to the contrary ; for as a man that hath time to set himselfe upon his guard will be able to resist and vanquish that enemy which by surprisall takes , and bindes & conquers him with ease , so is the will of a man in case of suddaine surprisal ; It hath no leisure to make use of those succours that reason could afford , if it had time to muster them up . And so being more weake at such times then at other , the sinnes that at such time it yeelds to , but would not at another , are sinnes of Infirmity . For 't is to be observed that the upper soule moves the will not as a naturall but rationall agent , uses syllogismes and arguments to perswade , hath not that despoticall power to have it at its becke or nod , 't is not by a Goe and it goeth , and come and it cometh , ( as Aristotle's Philosophy seemes to set it ) that what the understanding prescribes to be done , the will must doe ; but the course is of some more length . The understanding must dispute and canvasse it against the carnall appetite , answer the motives brought by that , and then give more perswasive ones for the contrary ; and then perhaps the understanding is otherwise busy at that minute when the temptation comes , and the popular carnall argument that it hath used , hath prevailed and gotten consent before the understanding was aware of it , either through present businesse and inability to attend more things at once , or for want of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddennesse of mind to represent presently the arguments it hath on its side , or to find out the Sophismes on t other . Or however , To dispute it throughly and cleare all difficulties , and indeed ( if it be but ) to make this one Syllogisme , [ the terrours of the Lord belongs to him that commits such a sinne as thou art now tempted to but that man is mad that will upon any carnall motives venture upon the terrours of the Lord , therefore that man is mad that will adventure on that sinne , ] and then to prove and make good against the contrary fallacious suggestions of the flesh , &c. every part of that Syllogisme , and moreover to bring it home particularly to thee at that time , will require some space , and that ( by the suddainnesse and no warning of the temptation ) being not afforded , the spirit in this case is not able to doe its duty , and so the sinne will be committed for want of strength . For the want of strength that especially denominates the sinne of infirmity , is not any want of bodily strength ( for whatever is committed for want onely of that is a kind of rape , no voluntary action , nor consequently any sinne so much as of infirmity , an act or defect of the body , not of the will , and so not chargeable upon the man which is primarily his soule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , thy soule is thou ) but of spirituall or inward strength , i. e. of grace , and of motives and suasories to obedience , more effectuall , or operative , or powerfull , then any the world , or flesh , or devill hath to the contrary . And seeing these arguments are perpetually to be had from every regenerate Christian 's spirit , and the only want is the non-representing or non-producing of them in time of neede , if the case stands so , that by reason of the suddaine surprizall , ( or which is somewhat different ) clancular surreption , when from some indifferent acts a sinne steales on us , as by drinking one glasse of wine I am prepared to a readinesse to drinke a second , and perhaps by that sending up some cloud to the understanding , or warming , and so emboldning me , I may be much induced to a third , and so every step make me more unable not to proceed ) they cannot be thus produced , this sinne thus consented to must needs be a sinne of infirmity in him that meerly through ignorance of the power of wine is so betrayed , though to him that had one such warning , and yet thus fals againe as before I said , I cannot be so favourable . Or thirdly , when the vigilance and importunate diligence and indefatigable siege of the temptation is such , as that if the man doe not watch with as continued a diligence , the will will be taken unfortified , and so by that disadvantage won to consent , ( as in case of daily incursion of any one temptation , or of all sinnes , some at one time , some at another , every minute almost some ) then the sinne that is committed meerly thus , may passe for a sinne of Infirmity ; because though every assault particularly considered be such as that the spirit might have beene vigilant enough to prevent it , yet to be so perpetually upon the guard is morally impossible ; and so sometime to nod , and slip , or fall may passe uncensured for an infirmity . And therefore when to that which is said truly of the second Covenant [ that the condition of it is feisable because there is now under the Gospell no more required sub periculo animae , but to doe what we are enabled to doe , and no man can be unable to doe that ] 't is wont to be objected that no man ever did all that he is able to doe , and therefore though it be Logically possible to doe so , and so to performe the condition of the second ( though not of the first ) Covenant , yet 't is moraly impossible , i. e. 't is not to be imagined that ever any man will do it , ( & then that will be all one in effect with the condition of the first Covenant , which is acknowledged utterly impossible . ) To this we answer , that therefore the Gospell hath made provision even for these morall impossibilities , and not required the regenerate Christian , sub periculo animae , to performe alway what ever he is able to performe , but indulged so much to humane frailty , that what ever is morally consequent to that , shall be matter of excuse to us , and so particularly to fall sometimes through daily incursion of temptation , onely because I doe not ( which it cannot be expected I should ) watch alwaies , will be matter of excuse also . Besides these 3 heads of sinnes of infirmity , some others there are , which will not so clearely be put under one or severall heads , such as are those that the levity of the matter and that inadvertence betrayes us to , ( supposing that that be not grosse , or affected , or caused by some wilfull sinne ) for some degree of this there will be in the most knowing and most vigilant man , and some sinnes will drop from us by this meanes , which wholly to avoid may be truely said to be above Humane Power . One head of these sinnes of infirmity there is yet behind , containing many branches under it , of which 't would be too long to treat particularly , and yet without a particular descending to particulars , hard to define whether they be infirmities , or no. Namely , sinnes which passion betrayes us to , meaning thereby such passions which 't is not in the Christian's power so to quell , but that they will be apt thus to betray him . These sinnes are either 1. the inordinacy of these passions themselves , which I thinke neither nature nor grace can so wholly conquer in this life , but that in some kind or other there will at some time appeare some inordinacy , some act of either immoderate anger , or feare , or love , or joy , or sorrow , at some time or other , and of these we may define in generall , that he that first studies himselfe so carefully as to discerne which of these he is most inclinable to by his temper , and then labours sincerely against all , but with most industry against that , to which he is most inclinable , ( of which sincerity he will be able to passe some judgement by the daily impairing of the violence of those passions , for sure if he labour sincerely , especially by the use of proper meanes , he will be able to advance somewhat toward victory , though not absolutely arrive to it ) shall have the excuse of infirmities for his some few acts of immoderate passion . Or 2. These sinnes are some other specificall acts of sinne which these passions betray men to , which though much different in guilt as well as nature from the mother sinnes , and many times very far from infirmities , ( for sure he that for feare would sacrifice to Idols , through anger kill &c. will hardly be thus excused ) yet is it very possible that such sinnes that some passions may betray us to , may deserve that title of infirmities . As when any naturall trembling or other passion incident to the flesh , being ( without any improvement into an inordinate passion ) an incitation of mind , makes me not discerne or not weigh the sinfulnesse of some small light sinne , which offers it selfe to rid me from my feare &c. as if the venturing of some lesser sinne should promise me rescue from death , which being otherwise represented to me as unavoidable , were withall very formidable to me . For although in this case the least sinne be not in strictnesse to be admitted , though it be for the saving of my life , and though the deliberate resolution that in such a case I will venture on such a sinne , because it is but a sinne of Weaknesse and so excusable , do make it in that case to be wilfull and unexcusable ; yet abstracting it from this , and considering it not before-hand , but onely at the time of suddaine surprizall , it may be said , that the temptation of the feare being so great above the proportion and size that the sinne is at that time represented in , this may passe for a sinne of infirmity . To come now to specificall or particular sinnes , and define universim that they are sinnes of infirmity ( as of some I did that they were wilfull ) I shall not adventure , because as I said , some circumstances might improve some acts under those species into wilful sinnes , in some men at some time . All that I shall say is , that 1. Evill thoughts being suddenly ( or assoone as they are deprehended ) rejected with indignation , 2. Wandring thoughts in time of prayer , following us onely out of custome of thinking on some honest or lawfull things ( which yet I desire and in some ejaculation pray for strength to cast away from me , when I set about that worke ) and never distinctly consented to , but crouding in upon a confused imperfect consent , or non-rejection , 3. Wicked motions unconsented to , or if on the suddaine consented to , yet presently retracted againe , ( and not onely strangled or frustrated for want of opportunity of acting them ) are most capable of that title of infirmities . For any more particular knowledge of them , every man will best be able to advise himself , when he hath tryed his actions by this touchstone , that [ Those onely are sinnes of infirmity , when our sincere endeavour and industry and the use of grace given us , and prayer for more grace , and other meanes prescribed us , are not able to free us from some acts of those sinnes , or when all our failings in endeavour &c. are but consequents of humane frailty , not of wilfull sinne . Of these that which I shall say for close , will , I conceive , be matter of as much comfort , as the former part was of discomfort to any . To wit , that through the mercy of Christ under the Second Covenant , Infirmities unconquered , unforsaken , sticking to us till our very deaths , may be and shall be most certainly pardoned to them , that have nothing else to be charged on them . i. e. by whom all wilfull sinnes be sincerely forsaken , and for infirmities 1. their soules humbled in confession , and contrition , 2. pardon humbly begg'd in Christ's name , and 3. sincere endeavour used against them ; they shall I say be pardoned , if not so farre as not to be punished in this life , yet so farre as not to separate from the love of God here , or vision of God hereafter , though they be here never wholy overcome , or put off . This I would make the interpretation of that distinction of a generall and particular repentance , so ordinary among Divines , that the particular repentance should not onely descend to particular wilfull sinnes , especially those that are committed after the receiving knowledge of the truth , but also extend to the actuall forsaking of them ; but the generall repentance belong onely to sinnes of infirmity ; and that 1 without descending to all particulars of that kind , 2 without extending our sorrow &c. for them to actuall forsaking . For the sacrifices of the law being appointed to be offer'd for these sinnes , but not for wilfull , argue that Christ typified by those sacrifices , when we were weake , dyed for us , and by his death hath obtained pardon ( for all that walke not after the flesh , but after the spirit ) for all their sinnes of weakenesse , on termes onely of humiliation , particular , or , where that cannot be , generall confession , prayer for pardon , and affiance in Christ for that pardon , without any actuall overcomming or casting off , or getting rid of them , ( which in wilfull sinnes must be superadded to the former ) , so , that he that at the time or minute of his death should be guilty of one of them , it would not hinder his salvation , any more then the same would be inconsistent with a regenerate justified estate in time of life . So that the conclusion may be safe and cleare . A true Christian may safely live and dye with sins of infirmity about him , but live or continue in any wilfull sinne , much lesse dye he cannot , or if he doe , he ceaseth to be such . He that is borne of God sinneth not , and he that doth sinne is the servant of sinne . Some spots there are which are not the spots of sonnes , Deut. 32. 5. and they that are guilty of them , may be resolved , either never to have right unto , or if they had , to have forfeited all their priviledges of Saintship here , ( such are justification , &c. ) and hopes and benefits of it hereafter . A PARAPHRASTICALL EXPLICATION OF Heb. 6. FOR this cause ( or because it is an evidence of children and babes to be alwaies fed with milke , still taught nothing but the elements of the beginning of the Oracles of God , ● . 5. 12. and to know nothing of that higher doctrine of righteousnesse , i. e. of our justification and sanctification , v. 13. which depends extreamely on the doctrine of Christ's Melchizedekian Priesthood , v. 10. to which being consecrated , v. 9. he [ became the author of eternall salvation to all those that obey him , ] which words are the compendium of the Doctrine of our Justification annd sanctification . ) Let us proceede to this higher and more perfect doctrine , or such as is proportionable to an upper forme of Christians , leaving or passing over these doctrines that Christ began with , ( such was that of repentance and faith , Mark. 1. 15. the first words of his preaching ) and not beginning at the very elements of Christianity , againe , those fundamentall docttrines that the rawest Christians are taught ; as by name those , First , of repentance and turning from our unregenerate workes . Secondly , of Faith or beleefe on God. Thirdly , of baptizing , as that containes both the baptisme of Repentance and of Faith precedent , both John's baptisme , the baptisme of repentance , and Christ's baptisme administred by the Apostles , the baptisme of Faith in the Father , Son , and Holy Ghost . Fourthly , of laying on of hands , whether that which is answerable to our Confirmation , oft mentioned of those that had beene baptized , or that in Absolution , or a third , that on the diseased , the ceremony of curing them , ( of which there is so frequent mention in the Gospells , Matth. 9. 18. and 19. 13. Mark. 5. 23. and 6. 5. and 7. 32. and 8. 23 , 25. and 16. 18. Luk 4. 40. and 13. 13. and many times in the Acts in the description of miraculous cures . ) Fiftly , of the resurrection of the dead . Sixthly , of eternall judgement or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adjudging of men to eternall life and eternall death . And by the help of God , this we purpose to doe , i. e. to proceed to those sublimer doctrines of Christ's Melchisedekian Priesthood , fore-mentioned , c. 5. and resumed v. 20. of this Chapter . Onely for those that are such non-proficients in Christianity , that after so long profession of that doctrine need still to be taught the principles againe , even that of repentance from dead workes , being themselves turned backe or in danger so to turn to their former Vn-christian unregenerate courses , let them know this important truth , for which I cannot but goe out of my way a little , and tell them in a parenthesis ; That it is impossible , that those who have bin once regenerated ( for this is the result of that which is expressed by many phrases ) that have once been baptized or enlightened , the word signifies both , because adulti were not baptized , till they had beene catechised , and sufficiently instructed in the faith . 2. That have had a gust or tast of the celestiall gift , whether of Christ , that Tit. 2. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , salvificall saving grace , or whether the grace of Christ . 3. That have beene partakers of the Holy Ghost , of those gifts and graces which that worketh in the heart by the preaching of the word , or invisible overshadowing . 4. That have had a gust of the good word , or Gospell ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being all one ) of Christ , and of the powers whether of the Kingdome of grace , the state of Christianity , ( for that is cal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the age to come , by the LXXII . Is . 9. 6. where it is set , as the title of Christ , that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the father of the age to come , as opposite to that Judaicall State ) or whether of the Kingdome of heaven , ) and fall from that state of regeneration , and those priviledges of Gods Spirit that attend it , ( for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of equall latitude with all the former particulars , and is the falling from , or forfeiting of them all ) should renew , or recover in an intransitive sense , or in an active reciprocall , renew or recover themselves to repentance , ( or once more being applyed to Saint Paul's discourse of repentance , that Saint Paul's preaching ( taken by it selfe without superordinary measure of grace , should renew such in a plaine active sense ) being by such sinnes of theirs guilty of a kind of recrucifying of Christ , and putting him to a shamefull death ; for Christ who was once crucifyed and slaine , is as it were revived in the regenerate Christian 's heart , lives and rules and reignes in him by faith , and when that man falls to his old unregenerate course againe , he crucifyes Christ anew , and puts him to a contumelious death . The cleare understanding of these 3 verses 4 , 5 , 6. depends upon these 6 Gospell-truths put together . First , that without God's Spirit or special grace no man can convert , repent , renew himselfe , much lesse recover after a defection . Secondly , that by this grace and strength of God , man may convert and repent , and being a regenerate convert , do all things through Christ that strengthens him , worke out his owne salvation , and when he falls , if God do not with-draw that grace , according to the words of our article , he may by the grace of God rise againe . Thirdly , that if in case of fall God doth so with-draw his grace , then the man cannot so renew himselfe , or recover to repentance , nor can the ordinary power of the ministery worke upon him . Fourthly , that God hath in the Gospell threatned upon our not making use of this grace , to with-draw it or take it away from us , as appeares by the parable of the talents , where 't is said , [ To him that hath , shall be given , and from him that hath not , shall be taken away even that which he hath ] i. e. To him that makes use of the grace given him , to the end for which 't was given , the resisting of sinnes , denying of lusts , and living soberly , and justly , and godly in this present world , Tit. 2. 12. to him shall more grace be given ; but from him that makes not this use of it , ( is an unprofitable steward of grace , hath grace , but doth not thus resist sinnes by the helpe of it , from him ) shall be taken away even that which he hath . Fiftly , that God doth not upon every sinne committed by a regenerate 〈◊〉 , no not upon every sinne committed against knowledge , against grace ( if it be but some single act ) presently with-draw his grace , for this sinne may be presently retracted by repentance , not indulged or staid in , and then to such humble sinners God gives grace doth not take it away from them . The case that such acts of sinne bring regenerate men to , hath from the Scripture beene explained in another discourse , which I desire may be there considered , and not repeated here . And though it be a sad one , even God's delivering up to Satan , yet doth not that inferre the with-drawing of his Grace , or forsaking , but rather the giving or continuing sufficient grace , 2 Cor. 12. 9. passage out , and power of bearing it , 1 Cor. 10. 13. But then sixthly , that upon the regenerate man's walking after the flesh , relapsing into the sinnes of his former unregenerate life , like a dogge to the vomit , &c. or into a new set of other sinnes , spirituall pride , faction ( able to denominate a man carnall , 1 Cor. 3. 3. ) and the like filthinesse of the spirit , then doth God with-draw his spirit from that man , and therefore such sinnes as these are called peccata vastantia conscientiam , & tristantia spiritum , grieving and quenching of the spirit of God ; which though it strives with sinners , yet shall it not alwaies strive , Gen. 6. 3. when unrighteousnesse commeth in , i. c. any old or new vicious habit , then the holy spirit of discipline will not abide , Wisd . 1. 5. And therefore t is said , 2 Pet. ● ▪ 21. That they that after they have knowne , turne from the holy Commandement , or the way of righteousnesse , and are againe entangled in the pollutions of the world , which they had once escaped , v. 20. fall into a worse estate then they were in before their regeneration ; which must needs be by the totall with-drawing of grace from them . To which purpose is that of Saint James out of Solomon , that God resisteth the proud , where resisting is opposed to giving of grace , and so notes taking it away , and the proud opposed to the humble , are the proud impenitent obdurate sinners , or they that go on in any impenitent course against knowledg or conscience . All which being premised , 't is cleare that they that are thus fallen from a regenerate state to their old unregenerate course of sinne , &c. and so by Gods just punishment deprived of his grace , without which they were able to doe nothing , are not now possibly able to recover or renew themselves to repentance . As they that are only slipt or fallen , but not layne downe in their mire of sinne , might by the grace which they yet have , and by the preaching of the word , be able to doe . That this is the meaning of the place , may yet farther appeare by the similitude following , v. 7 , 8. brought on purpose to explaine it . For the ground that hath the benefit of the raine to moisten its naturall drinesse , and so to make it able to beare fruit , and that hath suck't in that raine , and been actually moistned by it , ( which is the lively expression of the premised regenerate man ) if it doe bring forth fruit to the husbandman , performe that which it is enabled ( and is expected from it ) to performe , ( which is an expression of him that makes good use of grace , lives like a regenerate man , this [ he that hath ] in the parable of the talent ) it shall receive blessing from God ( the more grace in the parable . ) But that same moistned and manured ground ( the same regenerate man ) which bringeth forth nothing but thornes and briars , ( the servant that proves evill and faithlesse , that makes not use of grace to its due end of resisting lusts , and overcomming the world , but falls into his unregenerate sins , lives as if no culture had beene bestowed upon him ) is rejected , ( deprived of that reward which tother had ) for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an agonisticall word , signifies generally in this booke , as 1 Cor. 9. 27. one that misses the prize , the reward ) the blessing of more grace : And contrarywise is nigh to cursing , that punishment of withdrawing of grace due to it , and the end of it is to be burnt , or to burning , which whether it be set to note eternall perdition , or else an extraordinary kinde of husbandry , which we call Devonshireing , cutting off the turfe and burning it upon the ground , to make that beare which ordinary culture would doe no good on , I shall not define . Onely from that latter interpretation , which I suppose will be rejected , I shall take the hint to say that which though the interpretation be not admitted , will yet be without contradiction true , that how impossible so ever it be for such an one to recover himselfe , or for the ordinary meanes to worke upon him , yet 't is still possible , that God may by some extraordinary meanes of spirituall husbandry recover and reduce that man. All that is here affirmed is onely this , that there is no promise that he will , and the thing is onely in the hands , the free hands of God , not so much as constrained by a promise , and so no ground either of depending upon it for my selfe that God will doe it for me , or prejudging others that for them he will not doe it . I can foresee but one objection now producible against the probability of this interpretation , and it is this , that this impossibility of doing any good by our owne naturall strength without Grace is so universall a truth , that it cannot be here appropriated to this one case of apostasie or recidivation of the regenerate . For the regenerate , remaining so , can doe no good thing without it , and those that are not yet regenerate are as unable to convert themselves , as these are to recover or renew . To which though I might answer , that the instancing in this particular , is most ( and only ) proper to the Apostles present purpose , who speakes to converts , who were either thus fallen or in danger thus to fall , ( and therefore though the Aphorisme might be extended to those others , yet we have no reason to expect , that the Apostle should so farre recede from his businesse in hand as to doe it , and so the objection will be of no force ) yet will the answer be more cleare and satisfactory , if I adde , that indeed that which is here said , is proper onely to this kind of sinners , the relapst regenerate . For of the regenerate not so falne , it is most certaine and agreeable to Scripture-doctrine to affirme , that by the spirit of Christ he can do all things , that he hath sufficient grace , and by that sufficient strength to doe what God in the Gospell requires of him , and therefore 't is affirmed of him , i. e. his person thus enabled , that he is thus able ; and consequently he is every where exhorted to doe accordingly , to worke out his salvation , to stand , to quit himselfe like a man , to purifie himselfe , and a hundred the like , which ( every one ) suppose him to have grace by which to doe it . And for the unregenerate , though indeed he having no grace , can as yet doe nothing , yet some promises there are in the new Covenant of giving of grace to him , ( mention of giving Christ for every man , ( that Christ being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the salvificall grace that appeares to all , teaching them , &c. ) and in Christ striking a Covenant with those to whom he is given , and part of the effect of that Covenant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to give strength to serve him , and againe mention of the talents dispens'd among the servants , to all some , and upon the good use of the least more bestowed . From whence sure it may be concluded , that 't is by some default of our owne , whosoever have not sufficient grace given us , especially the promise being so punctuall , that God will give the Holy Spirit to them that aske him of God by importunate unwearied prayer . ) Whereas in case of the fore-mentioned relapse , there is no such promise of Grace , to give us such a claime to it , nor consequently the same degree of possibility to renew , that the other hath to convert , God's promise of giving grace to them , which doe not resist it , adding much to that possibility ; and his no promise to the other , being sufficient proofe of the impossibility of the other , according to the importance of Aquinas his note out of Aristotle , l. 3. Eth. that those things are said to be possible to us which we can doe by the helpe of our friends , ( which we can doe by a derived power , though of our selves originally we cannot ) and God being a friend ( I meane no enemy , but lover and helper beyond all friends ) to unregenerate men , so farre as to give Christ to dye for them , and his holy Spirit to descend to them , being such enemies , to love them and give them the effects of love , whereas to them that have rebelled and vexed his Spirit , he is not such a friend , but an enemy to fight against them , Is . 63. 10. And so no such secundary derived way of possibility competible to them , because no such assurance of any friend to aid them in it , there being none other imaginable but God , and he being to such an one an enemy rather . Parallel to this place thus interpreted is that in the same Ep. c. 10. For those that after the accepting of the knowledge of the truth , after the embracing the Gospell , or Christianity , being regenerate and born a new of water and the Holy Ghost , doe fall willingly into their old ( or other new ) courses of sinne ( for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies , not the single act , but the habit of sinne , 1 Joh. 3. 6. and 5. 18. Rom. 2. 12. Heb. 3. 17. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added thereto notes it to be a voluntary wilfull trade of sinne , which is supposed by having received knowledge of the truth ; whereas 't is possible to continue ignorantly , and so by infirmity in such habit , and then that will not be capable of such aggravations as there doe follow , nor withall pertinent to this case ) by this meanes fall into a condition , for which the Gospell hath not provided any ordinary remedy . Which is the meaning of [ there remaines not now a sacrifice for sinnes ] And that sense ariseth thus . For them that had sinned ignorantly under the law , there was place for sacrifice , the Priest was to offer a sinne-offering for them ( called ordinarily in the 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) and they were not to be farther punished or proceeded against in foro , but he that did wilfully or despightfully breake the law , was upon sufficient proofe of it by witnesses , put to death in capitall , or otherwise punished in other crimes , without mercy or pity to him , ( which is the sum of the 28 verse ) & so in like manner proportionably to those types , he that hath sinned through ignorance or ignorantly , lived , and gone on in sinne , ( and such the sinnes of the unregenerate life are counted to be , done ignorantly in unbeliefe , as Saint Paul saith of himselfe , and the same will hold of the sinnes of those that are Christians in profession , baptized , &c. and yet have not amended their lives or forsaken their sinnes , for they are still in an unregenerate state , not capable of that description , c. 6. 4 , 5. ) there is mercy to be had for him ( as Saint Paul saith of himselfe , 1 Tim. 1. 13. ) Christ hath dyed , offered himselfe a sacrifice for sinne , and so delivered men from the danger of such sinnes , upon condition that they doe repent of them , and amend , nay by this sacrifice of his he hath purchased grace for such , sufficient to bring them out of that darkenesse to light , from that state of unregeneration to repentance , so that for that man considered in that state , though he be a sinner , yet ( as Saint John saith , 1 Epist . 2. 1. ) Christ is an advocate and a propitiation , and here there remaineth a sacrifice , a meanes of pardon and a meanes of converting , Christ giving himselfe , both that he might redeem and purifie , Tit. 2. 14. justify and sanctify . Yea farther , when this man being regenerate falls into any single act of sin , ( if it be through ignorance or weakenesse ( as still there remaine some relicks of them in the regenerate , the state in this nonage of ours , being but an imperfect state ) then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet of still this sacrifice remaines , and pardon is had by it to the regenerate disciple upon acknowledgement and petition ; nay if it be not capable of the excuse of ignorance or weaknesse , yet if it be not continued in , but retracted presently by repentance , this sarrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still remaines in force for him , as in the Law when the leprosie doth not spread , Lev. 13. 23. or is healed in the leper , 14. 3. then though the Priest shut him up againe seven daies , &c. answerable to excommunication or delivering up to Satan , yet still v. 4. the Priest shall offer sacrifice for his cleansing , and so here though the sinne be leprosie , an uncleane spot in the soule , yet being not spreading but presently retracted by repentance , it may bring some inconveniencies upon him , such as have been mentioned elsewhere in the case of delivering up to Satan ; but yet it may passe for a spot of sonnes , at least such as shall now not hinder from being a sonne ; and this sacrifice here , or 1 Joh. 1. 7. the bloud of Christ parallell to it , cleanseth from such sinnes as these , continues pardon and grace as yet to such , obtaines of God that he with-draw neither . But if any man , after the embracing of Christ , receiving the truth and grace , i. e. being thus regenerate , shall returne to his old pollutions again , ( or some new in exchange for them , the filthinesse of the spirit in stead of that of the flesh ) to a course and trade of sinne , having not now the excuses or alleviations , of which before he was capable , shewing himselfe to contemne both the mercy and grace of God , to despise that pardon , and ( to make no use of , but contrariwise ) to resist that grace ; there is no direction for any offering for such ; this very sacrifice of Christ belongs not to him so farre as by Covenant to obtaine continuance of pardon for him , or continuance of grace ; God may justly with-draw both , and Christ's bloud say nothing to the contrary ; nay , God hath told us that in this case he will with-draw both in the places forementioned , and the same may be collected from this place from the aggravations here set upon the sinne , that it is the treading upon the Sonne of God , profaning the bloud of the Covenant , i. e. making the bloud of Christ uneffectuall to his pardon , and contumeliously using the spirit of grace , and so grieving and quenching that spirit . And so v. 27. all that remaines behind in justice , or by tenour of the second Covenant expectable from God , is that he should proceed to judge such a sinner , and his zeale or wrath burne like fire , to consume all such gainesayers or adversaries that walke thus contrary to all his methods of mercy , of grace , and from hence all that can toward comfort of such be concluded , is , that 't is not here said , that God cannot or never will give grace againe to such , or use meanes for the recalling them , because of God this is not here affirmed . From which negative argument , though the possibility of such recovery may be concluded , yet there are little grounds to conclude it probable , or reasonable for any man ( that should by that be encouraged to spirituall security ) to depend or hope in it , for if the weight of one passage be observed ( how much worse punishment shall he be thought worthy of or adjudged to ? i. e. worse then that under Moses law , when the offender , 28. was put to death without mercy ) we shall rather have reason to feare God will punish such with excision or cutting off , without giving any new stocke of grace to recall them againe : For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this booke doth not so often import being thought worthy , ( which might consist with contrary mercy ) as meeting with that reward , actuall receiving of it . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 3. 3. is to have honour bestowed upon him , ( and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Tim. 5. 17. ) and not onely to be thought worthy of it . In proportion to which if the words should be interpreted and taken without exception or dispensation , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. he shall be punished in a worse manner ] there will be little place of comfort for such to depend on , and from thence to fall into such dangerous snares ; and yet because after all this 't is possible that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the good sense signifie actuall giving , yet it may not in the ill , actuall punishing , because to thinke worthy and to reward , still goe together in God , in retribution of good , but not so in evill , his pardoning mercy oft interceding ; and againe , because those words may well passe not for any law set to God , ( but onely as a meanes to keep us from so falling , when we stand , by setting such a direfull character upon it , shewing us how promiselesse and dangerous such our state is ) it will therefore be no temptation to anywho is in this sad estate to be hopelesse or give over labouring to get out again , but rather a Summons or Proclamation of terrour , straight to awaken him out of that estate to humiliation and prayers to God , lest it be too late . And in this the example of David will be encouragement to him , who after a years sleepe or lethargy in those sins of adultery and murther , &c. ( which were such falls of a regenerate man , and by God's ordinary meanes never retracted all that while ) was yet by God's grace , and mission of a Prophet extraordinary recalled and reduced again , though it cost him afterwards many flouds of teares & penitentiall expressions to wash out those spots which he had thus contracted ( & though even still he lies under the reproach of that sinne , when he doth not of any other , because that only was indulged in so long ) 1 King. 15. 5. And the same may be said of Solomon also , who after such heavie falls , which beyond all the children of God are sadly recorded of him in Scripture , was by God brought back to repentance ; God's mercy being beyond all promise ( I shall adde beyond all other example ) to him in this behalfe . And therefore the close must be , that if we have followed them in their sinnes , we must be sure to imitate them also , not only in the repentance , and sincerity of that , but in all the degrees and demonstrations of their repentance , if we hope for the mercy which they met with . To which I shall adde no more save onely this , that the product of that which from these places hath beene concluded , seemes to be very agreeable with that famous case set by Saint Augustine , l. de persever : of two men supposed to be converted together , to live the life of converts in the same manner , to fall together , and so to continue some time , and then one of them before death to recover and rise againe , and the other to dye in his state of relapse ; where he makes this an argument and example of God's making a discrimination betwixt men , supposing this last act of recovery in the one , to be an act of spirituall extraordinary grace to him , which was not given , nor by any obligation due unto the other ; which is the most that from these two places thus paraphrased hath beene collected . He that thinketh he standeth let him take heed lest he fall . 1 Cor. 10. 12. If any man be overtaken in a fault , you that are spirituall restore such a man , considering thy selfe lest thou also be tempted , Gal. 6. 1. Then saith the Devill , I will returne to my house from whence I came out ; and comming he findeth it empty , swept , and garnished ; then goeth he and taketh with him seven other spirits worse then himselfe , and they goe in and dwell there , and the end of that man is worse then the beginning . So shall it be to this evill generation , Mat. 12. 42. Behold thou art made cleane , goe , sinne no more , lest a worse thing happen unto thee . Joh. 5. 14. OF A LATE , OR , A DEATH-BED REPENTANCE . Brutus in Epist . ad Pergamen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By HENRY HAMMOND D. D. LONDON , Printed in the yeere 1646. OF A LATE OR A Death-bed Repentance . CONCERNING a late or Death-bed repentance , ( which I conceive much fitter for a sad secret consideration in the presence onely of God , and the Scripture , & ones own soul ; then for a dispute or debate , wherein either each party may be unwilling to yeeld , or willing to retaine their owne prepossessions , or else that person that hath long depended on the benefit of a late repentance , may thinke it great rashnesse to resigne up that hold upon slight grounds , and such will any seeme to be at a suddaine transient representation ; ) It must first be acknowledged , that one of those two things is ordinarily understood by it , either the perfecting our accounts with God at that time , reinforcing all our former good resolutions , and shutting up that busines of our soules , which in time of health had beene sincerely begun , but not perfected ; or else the Beginning of that worke of Repentance at that time . For the first of these it is acknowledged , that the Close of our lives , whether it be old age , or sicke bed , is very proper and usefull to that purpose . For the person that hath before that , sincerely converted to God with unfained sorrow and confession of all former sinnes , and firme resolution of amendment , ( which is the least that true repentance can consist of ) may then , when he sees himselfe drawing toward a period of a life , mixt with infirmities , and sinnes , lay his full load on his owne shoulders , and so with true sorrow and compunction , come heavy laden to his Saviour , lay downe that burthen before God by particular confession , and beseech his pardon through the sufferings and satisfaction of Christ for every of these ; which pardon the true sincere penitent hath on those termes promise to receive from Heaven . Nay , he that had before made many good resolutions , and yet through custome / of the place , through strength of naturall constitution , and such like temptations , hath hitherto not beene so faithfull to his resolutions , as he ought , may now at last upon God's visitation , and by helpe of this discipline of Heaven , radicate and settle such resolutions so deepe , that they would be constant , and persevering , if he should againe recover ; and so this discipline may in that case be thought to have beene designed by God to this wholsome end , and the working of such an effect will no doubt be acceptable in his sight . But for the second , the beginning , I say the beginning the worke of repentance at that time , I desire these particulars may seriously be laid to heart . 1. In a generall view of it , whether it be not reprochfull and contumelious thus to offer God the refuse and vilest of our age and parts , like that offering to Ceres Phygaliensis in Pausanias ; none of the hony of their bees , but only the wax , or juicelesse part of their labour ; and of their wooll ; those fleeces which were not fit for use , but full of the daglockes , the coursest and foulest part of it . That kinde of wooll , if a late Critickes bold conjecture might be heeded , was it in which the spunge of vinegar was put , when 't was given Christ on the Crosse . The Criticisme I shall confesse very insolent , but the observation on that supposition , true and obvious enough , that it was the greatest contumely that could have beene offered unto Christ . 2. Whether a person that now in time of youth or health , depends in any measure upon that repentance of old age , or disease , that deferres the forsaking of wilfull sinnes , or labouring to overcome passions or vanities for the present , in contemplation of the possibility of doing all this at the last , and of the conceived benefits or usefulnesse of such repentance , do not , for the present , grieve , and resist , and refuse the holy spirit of God , which at that time importunes to be heard and obeyed . 3. Whether he do not promise himselfe , that though Gods spirit be thus grieved and resisted , yet he will never be wearied out , but will be as bountifull and constant in giving of grace , after such resistance , as before . 4. Whether to hope this be not contrary , as to that of the Prophet , Is . 63. 10. They rebelled and vexed his holy spirit , therefore he was turned to be their enemy , and he fought against them ; so also to the method of God in dispensing his Grace described in the Gospell , especially in the parable of the Talents , which goes upon this rule , that he that makes use of , and improves that measure of Grace which God affords , shall have more , but he that doth not , that which he hath shall be taken away from him ; As Gen. 5. 3. where we read my spirit shall not alwaies strive with flesh ; the Greeke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall not abide or dwell with him ; & the Hebrew is thought to have a peculiar notion ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sheath ) my spirit or the spirit which I have given to man , shall not be thus unprofitably laid up , and sheathed in him , the talent that lies so long idle shall at length be taken away , and the floud be sent to awake or drowne such unprofitable-spirited-men . It is the phansy of a very learned man , that these were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Pet. 3. 19. the spirits ( in prison say we ) of whom God so complaines that they were sheathed , lay idly and unprofitable in mankind , in Noah's dayes who went and preacht to them . Which if it be rightly conjectured by him , will conclude them , and all such others in the number of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , v. 20. disobedient , whose repentance and amendment Gods patience ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) once expected , but at length gave over expecting ; the very same provoking condition ( exprest by the same word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that Heb. 3. 18. is put under that direfull oath of God , that they should not enter into his rest . Thus the preaching of the Gospel , the means of working grace being allowed in an eminent manner to God's people the Jewes , and after the death of Christ , yet farther continued to them for some time , upon their resisting of those meanes , is taken away from them , Mat. 21. 43. To which purpose that terrible passage so oft repeated and so little understood ( Matth. 13. 13. Mar. 4. 12. Luk. 8. 10. Joh. 12. 40. Act. 28. 26. Rom. 11. 8. all taken out of Isa . 6. 9. ) is very observable , being in the place of the Acts peculiarly applied to this matter , the removing of the meanes of grace from the Jewes to the Gentiles , v. 28. of all which severall repetitions of the same words , this is the plaine constant sense , that because they had first resisted that powerfull meanes of grace , so long vouchsafed unto them , therefore they were by God's just punishment deprived of those meanes ( that spoken to them obscurely in parables , which was to others plainely , as the places in the Gospell specify ) and so delivered up to hardnesse of heart . For this reason or cause ( so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes ) because their heart was ( in the preter tense , was before , not is , in the present ) waxen grosse , and their eares were dull of hearing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the aorist , they had for some indefinite time been so slow and dull in hearing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their eyes had they closed , lest they should at any time see , or heare , or understand , or convert , and so God should heale them . That this is the meaning of that hard place ( a proclaiming of consequent desertion from God upon their precedent obdurating their hearts against God's meanes , and not any absolute , antecedent , unprovoked act of God's hardning of them ) the manner of setting downe the place both in Saint Matthew , and in the Acts , and the rendring it as a reason of Christ's speaking to them in parables , in three other places , will inforce ; as might be more largely here manifested , if it were seasonable . And indeed ( to returne from this short digression ) the promises of the Gospell goe generally on this ground , assurance of grace to the humble , that is , to those that being sensible of their danger through sin , doe obey God's call , and resigne themselves up as Subjects to Christ , but withall that threat adjoined of resisting the proud or disobedient , Ja. 4. 6. And though it may be said that God doth not alwayes with-draw his Grace , and his cals the meanes of grace upon every such resistance of ours , and therefore I may still hope that he will continue them to me to the houre of my death , and then I may make use of them ; yet the answer will be pregnant enough , 1. That although God upon every act of our resistance doth not wholly withdraw all grace , yet we have reason to think that the oftner we refuse , and resist , the more apt God is to forsake and desert us , and perhaps the weaker are his after-cals ; As the Angel of God which he promised to send as a guardian before Israel , Exod. 23. 20. indued with the power of God , v. 21. was , say the learned Jewes , upon their worshipping the calfe , taken away from them , and an inferiour weaker Angel given in his stead , with no more then meere Angelical power ; and this they ground on Exod. 33. 3. where God , that v. 2. saith he had promised to send his Angel before them , now tells them , he will not goe up in the midst of them , for they are a stiffe-necked people . And then sure this will be able to inforce that warning of God's concerning that Angel , Exod. 23. 21. Beware of him , and obey his voice , provoke him not ; as being sure that any such provocation will bring some revenge or punishment after it . A gleame of which truth it was , that the Heathens conceived that their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Gods , or Angels of Cities or Nations , did upon the provocations and sinnes of the inhabiters solemnly forsake their Altars and Temples , resigne up their care and tuition of them . 2 dly . That every act of our present resistance adds to our future obduration , as the beating of an hammer on an anvill ( such is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theod. the soule that reverberates every stroke or call ) makes the anvill the smoother , and in effect the harder , I meane lesse capable of impression ; and then in the ordinary dispensation of the spirit , though God should continue the same degree of grace , after our frequent resistances which he gave before ; yet we should then be lesse likely to receive it , then we were before , when yet it appeares we did not receive it . Whether by one or both of these meanes it comes to passe , I know not ; but sure every such sinne that is thus added to the tale , makes the reduction of any sinner more difficult and improbable then before it was ; and I shall appeale to the conscience of every such man that hath for any time flattered himselfe with the hopes of what a Death-bed repentance may do for him , whether he do not find that ever since he entertained those hopes , he hath grown more wretchlesse , prophane , Atheisticall , and so much farther from the end he hopes for , or depends on , and every day in an estate more deplorable , and desperate , then other . 3 dly . That we have no reason of beleeving , or hoping , farther then we have grounds from the word of God , ( the foundation of all beliefe and hope ) and that either from some promise , or example there . And therefore the next thing I desire should be considered , is , 1 How farre those promises and examples may be extended , and from thence that it be resolved unreasonable and unsafe to extend our hopes or perswasions of our selves any farther , then those will make it prudent for us to extend them . For the promises , that which is most familiar with us , and on which 't is most likely most men take up this hope , is that , wherewith our Common prayer-booke begins , At what time soever a sinner doth repent him of his sinnes &c. of which ( that we mistake it not ) these two things are observable . 1. That that place containes no promise of Gods giving the grace of repentance at all times , which is the only thing which all this time we consider ; but onely that at all times God is ready to forgive on supposition that we doe repent . 3 That that place cannot so fitly or probably be applyed to a death-bed repentance , because if we look into the margent of our bookes we shall see the place cited from Ezech. 18. 21 , 22. and therefore is in justice no farther to be extended , as an infallible promise of Scripture , then that in Ezech. will beare ; and that upon examination will yeeld no more then this , that at what time soever a wicked man shall convert to God , turning from all his sinnes , that he hath committed , and on the contrary live , and performe the actions of a new life , keep all Gods Statutes , that is , performe ( though not perfect , yet ) sincere , universall , impartiall obedience , and doe that which is lawfull and right , he shall surely live , he shall not dye , his transgressions shall be forgiven ; and in his righteousnesse , his renewed sincere obedience , he shall live . Which doing , and keeping , and righteousnesse , how it can be applyed to him which begins his worke not till he sees that he is just ready to dye , will hardly be imaginable . But having said thus much of this one Place , I remember the saying of an ancient ( uncontradicted by any that I have heard of ) that though God promise pardon to all penitents at all times , yet he hath no where promised repentance to those all at all times , and that is all we now speake of , & therefore shall now suppose there are no such places , and therefore seeke no farther for them ; and though without such promise 't is possible God may still give that grace of repentance , yet that he should do so ; 1. It is extraordinary , and therefore he that despises his present offers , hath little reason to hope that those extraordinaries shall be reserv'd for him , and if still he will hope , Job hath told him , The hypocrites hope shall perish , and I shall be bold to adde , that there is no greater degree of Hypocrisie , then this want of sincerity , which appeares now in him by his not accepting of grace for the present , by refusing or deferring to do that which he is enabled and sollicited to do . In stead of seeking after more such promises I shall adde one terrible threatning , Psal . 95. which is repeated by Saint Paul in the Epistle to the Hebrews , and by our Church thought fit to begin our dayly morning service . Where after these words To day if you will heare his voice , harden not your hearts , which signifies the time present , or at farthest the time of Gods calling to them in his word to heare his voice , 't is straight added to all others , I have sworne ( and Gods oaths are irreversible ) in my wrath , that they shall not enter into my rest . To which these two other places may fitly be subjoyned , Prov. 1. 26. where as the punishment of those that have refused God's calls , 't is added in God's name , I will laugh at their Calamity , and mocke when their feare cometh . A terrible place to him that hath neglected Gods seasons and opportunities , and at last comes to be surpriz'd with Death , and the feares that accompany it , and then begins to fly to God for succour , and grace , and pardon , & God in stead of compassionating , scoffes , & laughs , & mocks , at him ; The least that this can import , wil be that that time is a very improbable time for that most necessary work to be wrought by Christ in us . The other place is that admonitiō of the author to the Hebrewes 12. 16 , 17. that no man be prophane as Esau was , in selling his birth-right for a morsell of meate . i. e. ( at least by way of accommodation ) that pretious priviledge and birth-right of grace here , and ( consequent to the Christian use of that ) his eternall inheritance in Heaven , for some transitorie pleasure of this earth , lest it befall him eternally , what befell Esau here in respect of his father's blessing , he found no place of repentance , could not get his father Isaac to repent , or reverse the donation from Jacob to him , though he cryed bitterly for it , Hast thou but one blessing , O my father ? blesse me , even me also , O my father ; and so , as it follows there , sought it carefully with teares . The full importance of the place is , that they that are guilty of Esau's despight and contempt , which is there called prophanenesse , may have reason to apprehend that they may fall into the same hazard for their spiritual estate , that Esau did for his temporall , be irreversibly lost , and finde no place for repentance in God , though they seeke it with sorrow , and griefe , and bitter compunction , carefully with teares . To which purpose Christ's dealing with the people of the Jewes , is matter of example , and admonition to every of us , Luk. 19. 42. when weeping over Hierusalem he said , If thou hadst knowne , or O that thou , even thou didst know , at least in this thy day , the things which belong unto thy peace ; and as if that time were past , just as he was a speaking , he adds , But now they are hid from thine eyes . For the dayes shall come , &c. It seemes before the point of the comming of those dayes of their surprizall , the things belonging to their peace were hid from their eyes , to wit , upon that criticall fatall act of their crucifying Christ , adding that bloody transcendent impiety to their former killing , and stoning of the Prophets , on which certaine irreversible destruction went out against them ; In which case though Noah , Daniel , and Job should intercede , they should not be able to reverse it . To which purpose 't is observed generally by Divines from these , and the like grounds , that there is to every wicked man a time when the measure of his iniquities are filled up , and Gods patience in waiting for him so wearied out , that he gives over calling , or expecting , or waiting his repentance . This was wont to to be called by the Jewes the measure of judgment , i. e. a pitch of sin , upon which judgment infallibly followed , destruction of whole Kingdomes , and the like . This time is not to be knowne by any man of himselfe , ( nor to be discerned by any observation , and comparing of himselfe with others ) either by the number of sinnes , or calls of God , or yeares spent in sinne contrary to those calls , there being so much variety in these , and in God's dealing with men , that nothing but Gods revelation can give us any certaine knowledge in this point ; Only this may be said of it , 1. That the death of an impenitent sinner , i. e. God's plucking him away in that state , is , when it comes , a certaine indication of it . 2. That it is possible , I say possible , that it may be before the time of death , i. e. that the man which is come to that fulnesse of sin and ripenesse for excision , may be kept alive by God beyond that time , and if that , which I say is possible , ever actually be , then is that man concluded under a finall sentence , an irreversible estate in evill , even in this life , and consequently 't is possible some impenitent sinner may in this life arrive to that estate . For as Numb . 16. 38. the censers and the lives of Corah and his company were forfeited to God together , ( as that place should be read , the censers of these sinners with their soules , or lives , v. 38. are hallowed , v. 37. i. e. consecrated , forfeited to God , their goods and their lives together ) so is it with grace , the speciall suppllex or furniture of the soule , that , and life are betray'd together , the same degree of sin , the same pitch of provocation makes forfeiture of both , and then God may use his power and dominion , as he please , take both together , or take one and reprieve the other for some time , withdraw grace , and leave life , for some ends in his wisedome seeming good to him ; and as there the censers were not destroyed , but made into broad plates for the Altar , used to the service of God , when the owners were swallowed up quick , so no doubt on the other side , might the owners have been kept alive , & used by God some way to set out his glory , and yet the censers have beene destroyed . It being free to God to take the forfeiture , when , and how farre he please , and in case of such filling up their measure , either to withdraw grace only , ( which if it be totall and final makes up the irreversible estate ) or else if he so please , to call for both the deposita at once , take away grace and life together . That I thus take confidence to conclude , is upon the authority of Scripture , which hath made it cleare to me that it was thus actually with Pharaoh at one time of his life , after the sixth judgement peculiarly ( but not before , through all , or any part of the space of the former calls , much lesse at , or before his birth , or before Gods messages to him ) when God is said to harden his heart , & to make him stand , or keepe him alive , ( when otherwise he had cut him off from the earth , but that he intended thus to reprieve him ) that he might shew in him his power . Exod. 9. 14 , 15. Which because it is a notable ( and as farre as I have observed in Scripture a singular ) example , and because by some mistakes in our translation and by other prejudices it is become somewhat obscure , I will here set downe as it lyes in the story . Moses & Aaron are sent to Pharaoh with that message from God concerning the dismission of the Israelites , and with miracles and signes to give authority to their message , and Pharaoh refused to harken or obey , but hardned his heart , Exod. 7. 13. In which place our ordinary Translation hath mistaken , for it is not to be understood , as we read it , that he , i , e. God ( as yet ) hardned Pharaoh's heart , for the words do not beare that in the Hebrew , nor had any such thing by way of story at that time beene intimated ( only by way of prediction , and evidence of Gods praescience , Ex. 3. 19. and by way of Decree what God would doe upon it , c. 4. 21. and 7. 3. which was after fulfilled , and not yet , and might therefore be referred to that after-time ) ( but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pharaohs heart waxed strong , or hard , was hardned : and so it followes v. 14. the Lord said to Moses , Pharaohs heart is hardned , he refuseth , &c. and so the very same words are rendred by our English c. 7. 22. and c. 8. 19. was hardned , in the passive , not actively he hardned . And so this denotes only an act of stubbornnesse in Pharaoh , an obstinate resistance or refusall against God's calls and miracles , & not any act of Gods either positive or privative ( by way of desertion ) in hardning him , only the Lord had said that it would be so , ( in the end of that verse ) which referres to Gods prediction of his stubbornnesse , c. 3. 19. I am sure that the King of Egypt will not let you goe ; and that , I say , grounded only in Gods praescience , which hath no more to doe with ( no more influence on ) the effect , nor degree of causality in the producing it , then my seeing of any object , hath on the object , being perfectly as extrinsecall and accidentall to the effect , as my sight or my knowledge is to another mans action , and the thing foreseene no more necessitated to be by that meanes , then it would if God did not foresee it , it being common to God with us to worke by his will , and not by his praescience , and the absurdity being as great , to affirme that he willeth by his knowledge , as that he knoweth by his will , or that I see with my eare , or heare with my eye , and such like : the truth of which Calvin it seemes discerned by some hint in Valla's writings , and from him Beza learn't , and acknowledged it also . After this obduration of his against a call and a wonder , God proceeds to a judgement of turning the water into blood , v. 16 , 17. and that it seemes was a very sufficient meanes of conviction unto this obdurate Pharaoh , for so saith God , Hitherto thou wouldst not heare , but in this thou shalt know that I am the Lord , behold I will smite , &c. this visible judgment was able it seemes to extort from him the acknowledgement of the hand that sent it , in this thou shalt know , and yet after this , it followes , that Pharaoh's heart was hardned , v. 22. neither did he set his heart to this also v. 23. and the reason is given , because the Magicians did ( in these two signes ) the same thing also by their inchantments . After this comes the plague of frogs , and that it seemes came so neare him ( on him c. 8. 4. and into the Kings Chamber , saith the Psalmist ) that , though the Magicians were able to do the like , yet being not able to deliver him from them again , he calls for Moses , and intreates his prayers for deliverance from this plague , and promises that he will let the people goe , v. 8. and Moses , to improve this mercy to him , that it may be a softning deliverance , that the frogges and the obdurate heart may depart together , bids him choose his time when , v. 9. and it shall be done for him , v. 10. that thou mayst know that there is none like the Lord our God. But it seemes this had no effect on him neither , for when he saw there was respite , when the judgement was removed , ( now God's mercy was his temptation as before the Magicians inchantments ) he hardned his heart , and harkened not , v. 15. and this was a third wilfull act of his owne obduration , agreeable to what God had foretold of him , as the Lord had said . Then comes the plague of lice , v. 17. and in this the Magicians are posed , v. 18. the Devill that before could hurt but not deliver , that could doe destructive , but not saving miracles , is not now able to destroy , to doe mischiefe , confesses and proclaimes the finger of God , as he doth the Messias in the Gospell , when the Pharisees denied him , and yet for all this , this testimony and sermon of the very Devill against him , it followes , his heart was hardened , v. 19. and he harkened not as the Lord had said . After this comes the swarme of flyes , & that not only as a plague miraculously produced , but with a signe , v. 23. a division betwixt God's people and his , no flyes swarming in Goshen , but in all Egypt besides , on purpose to make him sensible of his sin by the particularity of the punishment , to the end that he might know , v. 22. on purpose to teach him piety . By this it seemes Pharaoh is wrought on a little , first to give leave that they shall sacrifice to God without going out of the land ; then when that would not serve ( because by so doing they should sacrifice the abomination of the Egyptians to the Lord before their eyes , v. 26. i. e. those things which the Egyptians would detest to see so used , Gen. 43. 32. to wit in Manetho's phrase , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cattell w ch were sacred among the Egyptians , first by law forbidden to be killed , & after , though not then , received into the nūber of their Gods , for so was Apis saith * Tatitus , a bull and the speciall God of the Egyptians ) he proceeds farther and giveth way that they may goe into the wildernesse , only you shall not goe very farre away , v. 28. and upon this promise , Moses promises to intreate for him , v. 29. But now Pharaoh had already hardned his heart foure times , & at one of those times he had over and above dealt falsely , promised faire , c. 8. 8. but brake his promise , and therefore now Moses after this fift judgment , though he promise to pray upon his promise to mend , yet doth it with a particular warning more then at any time before ; but let not Pharaoh deal deceitfully any more , v. 29. as ominating that , if he bid , now the danger would be greater then ever before , and yet v. 32. as soone as the judgement was removed , Pharaoh hardned his heart , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hac vice , this turn , this time also . Upon this God sends that plague of murrain upon all the cattle of Egypt , c. 9. 6. and the heart of Pharaoh was hardned , 7. and so still all this while though Pharaoh was obdurate , yet this by no act of God's , but Pharaoh hardens his owne heart , and will not let Israel goe , as the Lord commanded . Upon this God sends another judgement , that of boiles and blaines , v. 10. and then 't is said in a new stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hardned the heart of Pharaoh , v. 12. ( which sure was the time at first referred to by God by way of prediction to Moses c. 4. 21. as our margent directs , and was the judgement before threatned implicitely in that speciall caution or warning , c. 8. 29. ) and this God never did till then ; and therefore as after that warning 't is said that Pharaoh hardned his heart this time also , so 't is here said , v. 14. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this turne , this time , now , though not before , God would powre all his plagues upon his heart , and those plagues on his heart are sure effects of Gods obdurating . Upon which immediately follows the passage wherin the greatest difficulty lyes , c. 9. 14 , 15. not as we read it [ for now I will stretch out my hand , that I may smite thee and thy people with pestilence , for the event proves there was no such matter , Pharaoh was not smitten by the pestilence , nor cut off from the earth by that meanes , but drowned in the red sea some time after . But thus should the words be rendred , And ( or For ) now I had sent or stretcht out my hand , and I had smitten thee and thy people by thee pestilence , and thou hadst beene cut off from the earth . It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the preter tence , sent , saith Ainsworth , or rather had sent , ( as 't is ordinary in Hebrew for the preter tence to beare the sense of the pluperfect tence ) and Paulus Fagius from the Chaldee Paraphrase , nunc prope erat coram me ut dimisissem , I was neare stretching out my hand , referring as 't is probable to the plague of the murrain , in the beginning of the Chapter , ( called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in this verse , and that v. 3. ) which might have seized upon him and his people , as it did on his cattell , or else to those boiles , v. 11. which might be plague-swellings , and so proper enough to have cut him off ; and so that which followes will be more cleare , But ( not And ) in very deed for this cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have ( not [ raised thee up ] but ) made thee stand , kept thee alive , sustentavi te saith the ancient Latine , sustained thee , ( for otherwise had it not beene for this , I had smitten thee with the murrain or plague before , and thou hadst some time since beene cut off utterly , but that I intended ) to shew , or make known , or make to be seene ( for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies ) my power in thee , as in cutting up or anatomizing a man alive , which is condemned to death , ( saith Chrysostome ) that others may be instructed and benefited by that dissection . In this matter 't is true Saint Paul reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for this very thing I raised thee up , say we ; but that must be understood and interpreted by what we have already found to be the meaning of the story , and not on the other side this rendring of the passage in the story ( which the context inforceth , and P. Fagius , and out of him Ainsworth acknowledge to be the importance of the Hebrew ) brought to the sound of our English phrase in Saint Paul , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not needs referre to the time of Pharaoh's birth , or to any absolute destination of his person , ( it would be hard to bring any example of such a sense of it in Scripture , or other Author ) but may belong to some particular passage or part of his life , and so directly to this point of time , when God saies he might have slaine him with plague or murrain ; and so be rendred raising , as that signifies a raising one out of a danger or sickenesse , a rescuing or recovering him , and so keeping alive , as 't is ordinarily used in Scripture of raising from sickenesse or death . The sense certainly is , that God continued him alive , when he had filled up his measure of obduration , and so in ordinary course was to be cut off by death ; in the same manner as the author of the booke of Wisdome saith of God's dealing with the Canaanites , c. 12. 20. Those who are due to death thou punishedst with so much long animity , and so it 's intimated by that which follows , Rom. 9 , 22. God willing to shew his wrath , &c. endured with much long suffering the vessels of wrath fitted to destruction . And then when Pharaoh's heart was thus hardned by God in this extraordinary manner , God expostulates with him , v. 17. ( in triumph as it were over this sinner that now is the illustrious object of his judgements of obduration , plague of heart , & a kind of hell on earth , for which he was reserv'd , beyond the ordinary period of life , kept alive for this remarkeable judgement ) as yet exaltest thou thy selfe , &c. and in referrence peculiarly to that expostulation is that objection to be understood , Rom. 9. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; why doth he yet find fault ? i. e. God might indeed , saith the objector , with good reason finde fault all the while of the former six judgements , when Pharaoh hardned his owne heart ; but now when God hath hardned him , and by a totall deprivation of grace ( without which he cannot choose but sinne ) ingulfed him in an irreversible state , as much as if he were in hell , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , why yet or still doth he find fault , or expostulate ? for who hath resisted his will ? then God might be said to will his obduration , which he had inflicted by way of punishment , ( though before 't is confest he could not ) and what possible resisting of his will is there , that he should still find fault ? The answer to this objection ( first by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not for any exact determining or stating any point of controversie or question , particularly of that immediately precedent , [ who hath resisted his will ? ] but for the puzling and silencing of the objecter , v. 20. 21. and then by speaking directly to the matter in hand about Pharaoh , v. 22. ) might out of Saint Chrysostome be fully cleared , if this were not already too large an overgrowne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and this part of it impertinent wholly to the matter in hand . The result of all that I have laboured to lay downe concerning Pharaoh is this , that although his state were a long time but reversibly ill , as long as he hardned his owne heart , yet when his owne obdurations were come to the fulnesse of measure , and he ripe and dropping into hell , as after the sixth judgement he was , then God exchanged the first part of that due punishment of his in another world , that was instantly to have commenced , for a temporary cooler hell here , hardned his heart , and obstructed all possibility of repentance from him , and so concluded him in this life in an irreversible estate . Having gone thus farre , I shall now demand , whether an impenitent Christian , that in the midst of many meanes of grace , many cals of Christ for many yeares together afforded , doth repeate and reiterate his resistances , and hardens so oft his owne heart against God , be not as great a provoker as Pharaoh was ? I am sure , that that which Josephus makes the character of Pharaoh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Folly with wickednesse and malignity , is the just inscription of such for the most part . And if it be objected , that such an one is not allowed those signes and prodigies that he was , I answer , 1. that t is but the greater mercy to him , that he is not , those being all destructive miracles ; and if he complaine for want of them he may within a while ( if he have not already ) meet with some rouzing judgement , some sharpe disease of the stone , or strangury , or feaver , a thunder and lightning about his eares , which will be able to supply that place , and aggravate his guilt , perfectly as high as Pharaoh's , if he be not reformed ; 2. Father Abraham's answer to Dives may be conviction to him , that he that hath the Moses and Prophets in the Christian sense , the many methods of the Holy Ghost , the many cals of Christ in the Church , and is not wrought on by them , neither would that man repent , though al Pharaoh's miracles were shewed before him ; some magician-inchanting-deceit , ( flattery of his owne corrupt heart ) or comfortable hope , which the removall of a punishment would be apt to infuse into him , would be as sure divertisements to avoid the force of the most powerfull worke of Gods upon him , as the like were then unto Pharaoh . 'T is true there may be some disparity ( in regard of some circumstances ) betwixt that Pharaoh and the Christian impenitent , and therefore there will be no certainty deducible from Pharaoh's example , that any man now a dayes doth come in this life to that irreversible estate ; This I am most willing to graunt , and from thence to conclude , that 't will be a great madnesse for any melancholy hypocondriack from this discourse to take occasion to pahnsy himselfe actually in that estate , and from thence to give over all hope , and labour to get out againe . 1. Because the doing so is the sure way to ingulfe him in it for the future , though he be not yet in it , which is one peece of fury , thus to run into that , which I feare , when the feare ought in any reason to drive me from it . 2. Because this paper hath only laboured to prove that a man may fall into it , if he doe not take heed , which if it be beleeved and made use of , he never shall fall into it ; and to give over all heed is a use quite contrary to this doctrine . 3. Because the only reasonable , and the farre more proper use of this doctrine will bee , 1. To hasten our repentance . 2. If it have beene deferred too long , then to helpe to repaire that defect by more zeale and intention , and vehement desire , by more humiliation to root it deepe , and by fruits ( all that are possible ) to evidence the sincerity of it , and in all these respects to lose no time in impious or melancholy thoughts , but by a speedy change to confute our feares , and shew that we are not lost irreversibly . 4. Because whosoever is supposed to be subject to these discouraging thoughts , and so in danger to be hurt by this doctrine , is supposed for the present to be desirous to repent and amend , and then by a principle laid in another discourse , we must suppose his present estate , though it be ill , yet not to be irreversible , this care and desire to get out being a character and indicium of that state of sinne , which is styled sinne not unto death , for which the prayers of others , viz. of the Church have that promise , 1 Joh. 5. that God will in answer to them give him life , i. e. not present pardon or salvation , continuing as he is , but sufficient means of grace to bring him to repentance first , and then to life . But if he have cast of all desire of being better , then as I have no such grounds of comfort for him , so will not the principles of discomfort , that this discourse hath offered , prove matter of despaire to him , but rather of rouzing and wakening him out of his presumption . This one answer is alone aboundantly sufficient in this matter , and then for any man thus to give over the former only hope ( not upon any appearance , or probable argument , but upon a phansie or jealousie of his owne , raised only on some occasion or pretence , I am sure not ground , or cause taken from this Discourse ) will be so unreasonable ( and withall so impossible to cleare or rescue any the truest and wholesomest discourse from such accidentall mistakes , and scandals , and inconsequent conclusions ) that I shall not adde any more words to prevent , or cure it . The truth is , there is another kinde of desperation , that of going on still in our wickednesse ( as Jer. 2 , 25. [ thou sayest there is no hope ] is set to signifie , saith Grotius , abstinere nequeo , I cannot abstaine , and that impotence an effect of a passionate will , or a custome in sinning , as followes in that verse , I have loved strangers , and after them will I goe ) the running headlong upon all the sinne , and danger , and misery in the world , which we are wont to call a desperate state , because it is the neglecting of the condition , upon which all the Gospell promises ( the onely ground of hope ) are made over to us ; and to fprtifie us against that , is the only designe , and project of this paper . I wish it may prove successefull to it . All which being not only granted , but proposed as necessary considerations to be taken along with this doctrine , it remaines still cleare and uncontrolled , that God may , if he will , thus punish a hard heart with totall and finall substraction of grace , and so with hardning irreversibly , either here , ( which I only say he may , but know not that he will ) or at the hower of death , at which time there is no doubt but he will thus proceed with every impenitent . And though it be hard , if not impossible , to judge , when the former of these times is come , or before-hand to divine when the latter or former will come , either to another or to my selfe , and so still there is hope , to him that will make use of hope to present amendment , not to secure procrastination , yet these three things may be resolved on . 1. That there is or may be such a time , as to nations and people , so to particular sinners also . In the 10 th generation the deluge came upon the old world , and in the 10 th generation after that , the fire and brimstone came upon Sodome , and nothing but repentance could then have reprived them , or put off their ruine ; To that end 120 yeares warning was given to the former , and Noah designed a preacher of that repentance ; and to the latter , the Chaldee reades , that God came downe to see , whether they had made to cease , or made an end ( so paraphrasing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) i. e. repented , Gen. 18. 21. & if not , I know , saith he , what I will doe ; Irreversible destruction in that case . And our Saviours parable of the Tree that for so many yeares received the owners expectation , is to the same purpose , and the issue of it , Cut it down , why cumbreth it the ground ? Secondly , that every day spent in an unreformed state , brings a man nearer to one of these periods of obduration , or excision irreversible , as every of those generations contnuing unreformed , came nearer to that 10 th and last generation . Thirdly , that every call of Gods being rejected , brings him yet nearer to it , as every step in the way brings nearer to the journeies end . Fourthly , that an unreformed sinner , if he do ( on confidence of longer space , and resolution not to begin that so necessary a worke of repentance till the last , but in the meane to enjoy the pleasures of sinne , till the dayes come , that he shall say , I have no pleasure in them ) continue so one minute longer , doth by such presumption terribly provoke God to bring that fatall punishment on him , and so , if he will goe on , may that next minute ( for ought he knowes or any can ensure him ) engulfe himselfe in that irreversible estate , out of which , when he is once in it , no escape or issue is to expected . And though after all this , one of Christ's parables seemes to allow as free a reception , and as faire an hire to the labourer , that cometh latest into the vineyard , as to any other , yet this is in case he be not sooner called , but come as soone as he is , not when the earlyer call hath beene oft rejected , on purpose to avoide the heat and burden of the day ; much lesse when 't is therefore rejected , because it is too early , and because the going in later will serve turne as well ; for sure God is not likely to be circumvented , and cheated , and mockt , by such crafty merchants as these , nor to call such at the eleaventh howre that would not come , at the 3 d , nor 6 t , nor 9 th , nor to admit , or reward them that come in that manner , as they are likly to comewith , ( i. e. only a desire of heaven ) when the doors are shut , when they are not called . To which purpose his dealing with the Israelites is remarkable , God commanded them at his bringing them out of Egypt to invade the Canaanites , and promised them strength to overcome them , and possesse the land , but they refused to go up ; afterwards when he bid them not , they would needes go up , & then they miscarried in the attempt ; the application is easie and terrible to the delayer , or refuser , and the parable of the foolish Virgins seemes to bring it home to our pupose , they come knocking when the doore is shut , and finde no admission . Mat. 25. 11. And beside the deterrements that may thus be offered us on Gods part in ths businesse , many other are ready at hand from consideration of our selves , as 1. that though God doe continue to call , yet we may be as likely to deferre still , as before we were , and to thinke that other one act of procrastination may be as safe , as the many former have beene . 2. That leisure , will , or strength may then be wanting , and then farre more probably then before , by how much a more chronicall habit doth harden the heart , weaken , and stop the eare , and many the like ; and so still nothing is safe , but present instant returning . The Prophets speech is remarkeable to the confirmation and enforcing of this , Esa . 55. 6. Seeke the Lord while he may be found ( it seemes there is a period of that time , and so a time when he may not be found , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when the storehouses are sealed up , saith Epiphan : ) call yee upon him while he is neare . Let the wicked forsake and returne , &c. an actuall forsaking and returning ( sorrow for losse of heaven , or apprehension of instant hell , will not serve the turne ) and then comes the promise that God will have mercy , &c. and so Prov. 8. 17. Those that seeke me early shall finde me , the promise is to the early seekers , and to no others , and so farre of the promises . Then for any example in the word of God , on which to ground this hope , or make it prudent that a future death-bed repentance should be depended on , I thinke there is but one that will be pretended , that of the thiefe upon the Crosse ; concerning which it is observable , 1. That it appeares not of him , ( nor have we any reason to charge it on him ) that he ever procrastinated or purposely posted off his conversion , till this so late a date , and so he will not be matter of comfort to them that do . 2. That as farre as we have any knowledge , he seemes not ever to have heard of Christ , at least to have beene called or instructed by him , till he met him upon the Crosse , and consequently he can be no precedent to any that hath lived an age or a great part of it under the preaching of the Gospell . 3. That for the thiefe to be converted then , and beleeve in Christ in that state of greatest humility , upon the Crosse , ( which so scandaliz'd the Jewes , when by all other motives they were inclined to have beleeved on him ) was a most notable illustrious eminent act of faith , and ought in any reason to be preferr'd before that which is ordinarily found among men . 4. That it was accompanyed with as many effects of sincere conversion , as that condition was capable of , confession of Christ , and devout prayer to him for his mercy , or remembrance when he came to his Kingdome . 5. That it was not extorted by the fear of death , but proceeded from a sight , and acknowledgement of the innocency , and power of Christ , even upon the Crosse , and this was an argument to himselfe and others , ( and was it seemes so acknowledged by Christ ) of the sincerity of his faith , and conversion to God , and that being supposed sincere , will undoubtedly be accepted , be it never so late . 6. This was done by the thiefe in the midst of all temptations to the contrary , the Crosse one great temptation , and such as almost all the Disciples were shaken with , and besides the other thiefe was his tempter to the contrary , railing on Christ , &c. Luk. 23. 29 , and also the chiefe Priests , and Scribes , and Elders , mocked him , and they that passed by reviled him wagging their heads , Mat. 27. and so that new-convert-Thiefe was a singular person , almost the only confessour in the company . These particulars being observed will give us reason to acknowledge the difference great betwixt the example of the thiefe , and any that make use of that example to deferre their repentance till the last , and will consequently advertise us , that though it succeeded very well to him , it may succeed very ill to us . For other examples it will , I beleeve , be very hard to produce any out of Scripture ( and for allegations out of humane story , or observation , it will not be pertinent to produce them , because they bring not with them any evidence how they were accepted by God , as that of the thiefe did , This day thou shalt be with me in Paradise ) and yet to be sure to omit nothing , that may to any seem pertinent , we will suppose the conversion of Saint Paul to have somewhat in it , something like that of the thiefe , for he was strucken to the earth , in the midst of his threatnings and slaughters against the Church , and before he was recovered againe , undoubtedly converted , and after lived to be a most gracious Apostle . To which example as farre as can concerne our case in hand , I answer , by proposing these three considerations . 1. Whether , supposing that Saul had died when he was thus stricken , ( yea though it had been after the delivery of those words , v. 6. [ he trembling and astonished , said , Lord what wilt thou have me to do ? ] conceiving no more to be meant by them then was by Saint Peter's auditours , when they said , Men and brethren what shall we doe ? to which he there answers , Repent , &c. whether I say any man would affirme , that he had been saved ( and yet sure that trembling and saying amounted as farre as sorrow for sinne , without actuall amendment ) or at least bring any evidence o● Scripture to confirme any such affirmation . If God's absolute decree , that of Electing of his person be produced for such argument , that will as much hold for the saving him , though he has died in the midst of his blasphemies , without any such trembling ▪ and then he might have been saved , without ever having been converted ; which I have not yet heard to be asserted by any , unlesse the Antinomian doctrine may amount so farre . 2. Whether the case of Saint Paul be not quite distant from that of a Christian , delaying and deferring repentance to the last . For that is sinne against light , and so a willfull , deliberate crime , and by that God is provoked to with-draw , rather then invited to give more grace . But Saint Paul affirmes of himselfe that he obtained mercy because he did it ignorantly , in unbeliefe , 1 Tim. 1. 13. and therefore though ignorant Christians , zealous in their erroneous way may be allowed some of our charity , upon this precedent of Saint Paul's conversion , and it may be agreeable to analogy of faith , to hope that God will by an extraordinary way bring them to a sight of their errours in time of life , or accept their repentance for all sinnes knowne and unknowne , ( so there were in them a preparation of mind to have deposited their errours upon sufficient light , and to have reformed the sinnes consequent to those errours ) yet that a bare sorrow shall be accepted for wilfull sinnes , when it is on purpose deferred so long , till it cannot bring forth fruits worthy of repentance , and so in effect can prove nothing but sorrow , ( no amendment being added to it actually ; and whether the resolution of amendment be sincere , it is both to the party himselfe , and to others by ordinary meanes utterly un-evident , because he is supposed to dye before any sufficient triall of it ) I conceive will not be thought concluded convincingly from that example . 3. Whether the enlarging of Sauls life and aboundant labouring and suffering of his , after conversion , be not an intimation ( very observable ) that great sinners , when they are converted , must doe much more in Christianity , ( I meane exercise more acts of sorrow and repentance , whether by way of restitution to those that are wronged , or of satisfaction to those that were scandalized , or to expresse the sincerity of the change by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Cor. 7. 11. of revenge on himselfe ) then would be necessary to the salvation of another : and if ' were so of Saint Paul , whose former sinnes were committed ignorantly , then how much more of wilfull continuers in sinne , as he , that thus deferres his repentance , is supposed to be ? The promises and examples from Scripture being considered , and found unconcluding : the fifth thing to be considered , is , whether he that thus depends on a death-bed repentance , doe it not because that time will be more probable for him to repent in , then any other , and that though he repent not before that time , yet then it will be probable , which if he doe , then must he think it either , 1. in his owne power to repent without grace , and that is Pelagianisme , or 2. that God's terrours , and the imminency of approaching dangers have that or a greater force in them , then Ordinary Grace ; which is quite contrary to the doctrine of Father Abraham , Luk. 16. 31. ( If they heare not Moses and the Prophets , neither will they be perswaded though one rose from the dead ) & indeed to all Divinity , which asserts the principall or sole cause of true saving repentance , to be no outward impellent ( for such were an extorted , not voluntary , nor consequently true repentance ) but the gift of sanctifying grace , meeting with an humble malleable heart ( supposing that humility to be first wrought by God's preventing Grace ) in that sense that 't is said , God gives grace to the humble . Or 3. that there is some assurance or probability that that speciall grace shall not then be wanting ; For which yet we have shewed there is no Assurance ; and for the probabilities which may induce perswasion , though not assurance , let us now consider , 1. Is it probable , that in this case God shoul'd give more grace then ever he gave before ? Or 2. That the same or a lesse measure of grace then , should worke that which before it wrought not ? Or 3. That that performance which would not have been accepted before , should then be accepted ? For the first , the rule of Scripture is , From him that hath not , that is , hath not made use of grace given , God will with-draw that which he had given , and Rev. 22. 11. He that is unjust let him be unjust still , and he that is filthy let him be filthy still ; and this not onely God permitting , but God deserting , and sometimes God delivering up , and possibly obdurating also . For the second , 't is certaine that the longer a habit of impenitence in any sinne hath continued , the more obdurate the person is , especially if it have been sinne against light , ( as our case supposes ) and though it be not simply impossible to God to melt such , yet extreamely improbable it is , that they shall be melted without a farre greater degree then that , by which before they were not melted . And though sicknesse it selfe may be a meanes of some force to worke good , and being added to that grace , which without it prevailed not , may now possibly prevaile , yet is this a great uncertainty . For , 1. Some men are worst under the rod. Exod. 6. 9. They hearkned not for anguish of spirit and for cruell bondage , their anguish kept them from hearkning . This Hippocrates observes , de aqua , aere & locis , and from thence hath a pretty heathenish argument , that a disease among the Scythians which he speakes of , was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of God's sending , because it fell not on poore men , on whom he conceived the Gods would inflict all their evill things because of their murmuring and blaspheming . 2. They that are affected by the rod , doe not all repent sincerely , Hos . 7. 14. They have not cryed unto me with their hearts , when they howled on their beds ; thus Ahab's humiliation , which the judgement produced , was we know no thorough reformation , onely a putting on sackcloth , and going softly , ( not much of an higher pitch then what hath been related of an horse that by the help of a hot floore and some traces was taught to dance to a tune ) and to that perhaps belongs that of the Psalmist , God's enemies shall be found lyers unto him , submit themselves , as our other translation reades , but submit feignedly , their love of God is but little improved , though there be an outward forme of submission , extorted it seemes even from haters ; and so to this may belong that censure of Saint Chrysostome , ( l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ) which he brings as an argument why men should be onely perswaded , not forced to reformation of any fault or errour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because God rewards not those that upon necessity abstaine from evill , but only those that voluntarily do it . And it is observable in the ancient canons , that they that deferred their baptisme til they thought they should die , the Clinici or bed-baptists , had an ill character set upon them , and if they recovered , though they were acknowledged Christians , yet were excluded from any farther dignity in the Church , could never be admitted to orders , a marke of the Churches judgement of such men . Nay , 3. that which is then done by any man , there is no certaine judgment to be made , whether it be his will and intention , or no , whether it come from the man , or the disease . 'T is a rule in Justinian that surdus & mutus testamenta non facit , there is small heed due to a testament made by one that is brought so low : and sure repentance is a very easie taske , if he that is disabled for all things else is strong enough for that . 4. The great diversions which the sick bed presents would be considered ; 1. disquieting , if not enraging , or stupifying paines ; 2. decay of spirits , and a consequent numnesse and dulnesse ; 3. the hurry of worldly businesse then to be composed and set in order ; all which being put together will add extreamly to the improbability of any mans being wrought on , or melted at that time , and rather define that it is undoubtedly the unfittest and unlikeliest season to begin or perfect a worke so great , so weighty , that before he could find no leasure , even when time lay on his hands , to set about it ; and yet farther , many diseases there are , a Consumption by name , wherein the more desperately we are sicke , and the nearer our end , the lesse are we apt to beleeve we are so , and other sharper diseases , when they come to an height , deprive us of our wits , and hopes together , and by their indications to others , that they are mortall , disable us utterly from preparing for that mortality . For the third there is little hope of that , the condition which is now required under the Gospell , being as indispensably required of all that come to yeares and powers and meanes of knowledge , as ever the condition of the first Covenant was under that ; And that condition is , Repent and beleeve the Gospell ; & , Except you repent you shall all likewise perish ; now I hope 't will be no newes to say , that repentance is more then sorrow ; if it be , then observe 2 Cor. 7. 10. and it will be convincing . Besides , the example of Judas , that had this sorrow before he hanged himselfe , and the example of Esau's birth-right lost , and the insufficiency of sorrow at last to get Isaac to repent , or reverse the blessing , which God had decreed from him to Jacob , will argue that bare sorrow will not serve the turne to regaine the spirituall inheritance . Besides this sorrow , the most that that state is capable of , is a resolution of amendment , ( as for actuall amendment , or the evidencing of that resolution by actions , this state is supposed uncapable of that . ) Now concerning a death-bed resolution of amendment these 8 things may be observed , 1. That it is at that time most improper and out of season , very unreasonable that the end of the life should be the first minute of living well ; It is an old rule in Hesiod , that 't is too late to sow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for then the corne should be growing up ; the death-bed is a speciall season for the exercise and evidence of many Christian vertues , and consequently very improper for a seedes-time , or plantation . 2. That it is a ridiculous thing , for a man to resolve to live well upon no other consideration , but because the time is come when he thinkes he shall dye . The very foundation of the resolution being contrary to the performance of it , the condition of all his good life , a presumption that he shall not live . And not only ridiculous , but null ; 't will be but an act of reason & justice to himself , to change the resolution when the motives are changed , and a contrary imprudence and unkindnesse to adhere to the conclusion , when the praemises are confuted , and to doe that which he resolved , when that upon which the resolution was made , ( selfe-love and carnall advantages , and interests ) shall as much oblige him to make contrary resolutions ; the invitations of the flesh being as perswasive in health , as the terrours of hell affrighting in sicknesse , the present pleasure now as strong an argument as was then the approaching paine , especially when the pleasure hath the advantage of being represented alone , without the rivall ; which was the only meanes by which the other came ever to prevaile . From such grounds of discourse as this , what can be expected of this sick resolver , but that he resume his sinnes with his health , leave his new vowes in that bed , where first he tooke them up , discharge his feares , and his good motions , his Physitian and Confessor together . 3. That a desire of dying well , of having heaven in another world , may then easily be mistaken for that resolution . 4. That as a wearinesse of paines may be taken for a wearinesse of this world , so that wearinesse may be taken for mortification , and that mortification for resolution of amendment . 5. That the no strength then to sinne , may easily passe for this resolved amendment ; or however resolution to amend at a time when I have no strength to sinne , may last no longer then that impotence lasteth . 6. That although this resolution , if it be sincere , ( and such as God sees would bring forth fruits of repentance , of time were given ) shall certainely be accepted by God , ( according to that of Wisd . 4. 7. although the righteous be prevented with death , yet shall he be at rest ) yet this resolution while it is no more ' then so , first may be mistaken and thought sincere , when it is not , ( there was little difference to any mans sight , betwixt the seed that sprung up without root , and that which was sowed in good ground , till the shining of the Sunne made the discrimination ) and that errour not only others , but our selves may be subject to ; we commit many things in time of temptation which in absence of the temptation we resolved against , and really beleeved that resolution had beene sincere ; & so we omit in like manner : and the reason is , because we resolved it only absolutely , but foresaw not the price to be laied down for it , either did not discerne , or else did not resolve on the paines or difficulties that it would cost us to performe it . He that is sicke , and is assured that such a potion will cure him , resolves firmely he will take it , & is perhaps at that time perswaded that this resolution is sincere , & yet when the potion comes , and proves extreme offensive to the tast , he will rather dye then swallow it ; This argues the resolution either not largely enough extended , or not deepely enough radicated ; he had only digested the potion , as physick , but not as loathsome , as prescribed for his good , but foresaw not then ( or after is not courageous enough to overcome ) the bitternesse of it . And though I shall not affirme or conceive that every resolution is unsincere which ever actually failes , or possibly might faile in time of temptation ( because those failings may be but infirmities , and those are reconcileable with sincerity , or but single acts of sin , and those if presently retracted againe by repentance , and not continued , or persevered in impenitently , are reconcileable also ) yet still sure there is such a thing as unsincere resolution , and of the many kindes of that I shall name a few 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. The resolution that doth not ( or would not on supposition of tryall ) hold out against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the ordinary humane temptations , such as are proportioned to the strength which we have , or which , if we use the meanes prescribed , we shall be sure to receive . 2. The resolution that is not deepely rooted in an honest heart ( as that is exprest first by the good , then by the moyst hospitable soyle , contrary both to the thorny and stony ground , the one when the cares of the world are unweeded , unmortified , the other when the hard heart is unsoftned , unhumbled ) 3. The resolution that doth not forecast the meanes , as well as the end , the difficulties and temptations , as well as the easier and more amiable part of the taske : the man in the parable that sets on building without considering the charge , without laying or disigning the meanes whereby to goe through with it , the Herod that rejoyced in John Baptists light , i. e. saith Saint Augustine , beheld with joy the lustre of his doctrine , heard him gladly , and in obedience to him , did many things , but fell off , when he lookt upon himselfe , and the pleasant sinnes , the brothers wife , that in obedience to him he was to part with ; the resolution that doth not extend to the undertaking the condition , the unpleasanter part of the work , but onely layes hold on the prize , or the duty abstracted from the condition , which is the pleasanter , the Balaams wish for the righteous mans death , without any reall change , productive of a righteous life , or the young Augustines wish , that would be chast , but would not yet part with the pleasures of incontinence , or the generall humour of the world , to like heaven as the place of blisse , and piety as the way to Heaven , but not to mortifie one lust for the compassing of either . 4. The resolution that proves weake , and failing , not for want of strength , but of courage , not for want of the gift of grace on Gods part , but of our making use of this grace when 't is given , or of those meanes to which 't is promised , ( such are that spirituall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of prayer , humility , ardent importunate humble requests to heaven . ) 5. The resolution that is not universall against all both sinnes , and temptations to those sinnes , and those not onely such as now he findes inclinations to in time of disease , but also all other that in time of health may be most likely to assault and to winne him ; And in a word , the resolution which God , that sees unerringly , sees to be but temporary , or partiall , or hypocriticall , in any , or all these or any other respects ; And then such a resolution as these ( whatever it appeare to us who are not such infallible judges of our selves , but whose hearts are deceitfull above all things ) cannot have any rationall , or Christian ground of hope ( meerely by the good hap of being taken away before tryall , i. e. in effect , before this hypocrisie was discovered ) to be accepted and rewarded by God ; or if it have , it must not be by the second Covenant , under which nothing but sincerity hath that promise . Secondly , supposing this resolution to be sincere , and so sure to be accepted by God , yet there is no evidence to us that it is sincere , or will be thus accepted , but by worthy fruits of repentance , by enemies and temptations wrestled with , and overcome ; from whence though it follow not , that God will not accept of that resolution , ( because he may see it sincere without those tryals , which I conceive is the ground upon which the Schooles affirme that a strong contrition may on the death-bed be accepted without restitution , &c. i. e. that in him , who hath no time and ability for any thing but contrition , God may see that sincerity of change , which he will accept , because he sees it would bring forth fruit if it were allowed time ) yet we our selves in this case cannot know it , and consequently the death-bed repentance , if in any particular it prove to be such as shall availe in another world , yet cannot afford the dying man any comfort or rationall assurance in this , nor consequently his friends any thing but the judgement of charity , which hopeth all things , for which there is no evidence to the contrary . 7. Let it be considered whether any example can be brought in Scripture or story , of any that wilfully and advisedly deferr'd present repentance and rely'd and depended on late death-bed repentance , to whom it succeeded well . I professe my selfe to have heard terrible ones to the contrary , but as yet none in favour of such deferrers . Methinks the mention of Felix in the Acts 24. 25. hath some efficacy in it . He when ( after some preaching of Christ , v. 22. and knowledge of that way ) he heard Saint Paul reasoning of righteousnesse and continence ( things in which it appeareth by the text and by story , by Tacitus and Josephus , that Felix was much failing ) did , as 't is added , tremble and answer , Go thy way for this time , when I have a convenient season I will call for thee . This man upon advise and deliberation through the prevalency of his sinnes which he loved dearely , deferres his repentance till a convenienter season ; And all that I observe is , that we never read of any such season that he made use of to this purpose . 8. Let it be considered , whether when the last hand of God comes on any man , ( I meane that disease that cuts him off speedily ) if that man have remained impenitent till then , it be not a very ominous and inauspicious signe , that that man hath fill'd up the measure of his iniquities , and now the voice be peculiarly gone out against him , as against the tree ( even now mentioned ) that had frustrated God's continuall expectation , [ Cut it downe , why cumbreth it the ground ? ] If on the comming of a disease , ( which like the laying the axe to the root of the tree is oft times an hazning call to repentance ) this use be suddenly made of it , and God's long suffering do interpose in the counter-voice , Nay but spare it one year longer , and if it beare fruit , well , but if not , then cut it downe , and that voice be hearkned to , that is , if that disease doe not prove the last , but upon resolutions of new living , the life be enlarged and the resolutions performed ; then 't is very well ; But if not , if it be ( without more time of repentance ) cut downe ; if God's long-suffering , and patience , which was on purpose to bring to repentance , have been made use of ( as it was said of God's long-suffering to Pharaoh ) as a meanes to harden his heart , have we not reason to feare , that God's comming to strike is an argument of a severe purpose against that man ? or have we any reason to hope that when his patience is at an end , his mercy and gift of effectuall grace is not at an end also ? that which the Apostle saith Heb. 10. 26 , 27. 29. 31. is much to this purpose . And I know not what will be called falling into the hands of the living God , if this be not , viz. to continue in sin impenitently til we fal into God's attaching apprehending hands , of which the doom is there most sad ; It is a fearefull thing so to fall . Having proceeded thus farre in defining ( as warily and as safely as I could ; by the conduct of God's word and Spirit ) one thing may perhaps be necessary to be added , though not by way of answer to the possible exceptions and objections of disputers , because the doing of that , I find , would lead into some more nice and lesse profitable speculations , and contribute little to the direction of practice , the onely aime of this paper , ( and therefore what was thus prepared shall not here be inserted ) yet by way of necessary satisfaction to a practicall question . And the question is this , In case I be a minister , call'd to give comfort to such an one , viz. an habituall customary sinner , which were thus surprized by the hand of God , any mortall disease or wound , and were thus cast downe with extreame horrour of mind , and from thence professeth himselfe resolved that if God shall spare him , he will certainly lead a new life , whether I would not give that man comfort in that case , but suffer him to be swallowed up with desperation . To this I answer , 1. by setting before our eyes an example of God himselfe in a case not very distant from this proposed , which may be matter of direction to any who shall be called to for comfort in this kind , Judg. 10. 6. The children of Israel did evill again in the sight of the Lord , and served Baalim and Ashtaroth , &c. and forsooke the Lord and served not him , v. 6. upon this Gods anger was hot against Israel , and he brought a double distresse upon them , v. 7 , 8 , 9. and Israel was sore distressed . And then v. 10. the children of Israel cryed unto the Lord , saying , Wee have sinned against thee , both because wee have forsaken God and also worship't Baalim . Here is that confession and sense of the provocations , which our case supposes , and that in time of the sore distresse , and so in that parallel also . And then God's returne to them is remarkeable , 1. An expostulation continued for three verses , to aggravate their crime and ingratitude , and the close an absolute refusall , a denying present pardon to these confitents , Wherefore I will deliver you no more . And then farther yet a bitter reproach and sarcasme , v. 14. Goe and cry unto the Gods which yee have chosen , let them deliver you in the time of your Tribulation . And then the story proceeds to tell us the good use and effects that this severity wrought upon them . And the children of Israel said unto the Lord , We have sinned , do thou unto us whatsoever seemeth good unto thee , deliver us only we pray thee this day , v. 15. And they put away the strange Gods from among them and served the Lord , v. 16. their penitence is approved to God by their patience , and submission , and importunity , by present reformation , and contrary acts of piety ; and then it follows , his soule was grieved for the misery of Israel , i. e. God ceased to afflict them , and on the other side prospered them to victory in the next Chapter . And then this dealing of Gods being examplary to us , as farre as the cases shall appear parallel , may passe for a generall or first answer . But then 2 ly . and more distinctly to the question , I answer , that in this case the course I would prescribe to others , or observe my selfe , is this , according to this copy premised , not presently to make haste to apply comfort to that man ( meaning by comfort words of pardon , or promise , or assurance , that his sinnes , in this state , shall certainly be forgiven ) but to dispense my comfort discreetly , and so that I may lay a foundation on which he may more safely build , and I more in fallibly ascertaine comfort to him ; I mean by preparing him to a right capacity of it , by encreasing yet farther in his heart , and rooting as deepe as I can the mourning ( which if sincere hath the promise of comfort , Mat. 5. ) the sorrow for sinne , the humiliation and indignation at himselfe , the vehement desire , the zeale , the revenge , the all manner of effects of Godly sorrow , and indeed by doing my utmost in perfecting this so necessary worke in him ; which if by the helpe of God it be done , and those graces deepely rooted , ( through a consideration not onely of the instant danger , but detestable uglynesse of sinne , the provocation offered to a most gratious Father , & most mercifull Redeemer , and sanctifying Spirit , together with al the other humbling matter from the particular sinnes , and aggravating circumstances of them ) it will then be that Godly sorrow which the Apostle speakes of , and that will ( if God afford space ) bring forth that repentance , which consists in a sincere change and reformation , ( called by the same Apostle , 2 Cor. 7. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or as some manuscripts read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. as I conceive a repentance , a change , or amendment , which will not be retracted againe , a lasting or durable reformation ) and then there is no doubt , but to him which is in this estate , mercy infallibly belongs ; And to him I shall then hasten to ascertaine it . And yet of this mercy if I through some errour or neglect of mine , should not give him ( nor he himselfe through the greatnesse of his sorrow , the floud of teares in his eyes , otherwise finde ) any comfortable assurance , yet is he by God's immoveable promise sure ( certitudine objecti , though not subjecti ) to be partaker , [ and all that he loses , by not being assured of it here by me , or by his owne spirit , is the present comfort , and joy of some few minutes , which will soone be repaired , and made up to him at death , by God's wiping off all teares from his eyes , the gracious revelation of his Saviour-judge unto him , with a Come thou blessed of my Father , thou hast cordially mourned and converted , and thou shalt be comforted . Whereas if I should goe about too hastily and preposterously to grant him any such comfortable assurance that he were already accepted , ( I meane not now that he should be accepted , if his change be sincere , or his sorrow such as would bring forth that change , for that conditionall comfort I have all this while allowed him , but positive assurance for the present upon a view of such his sorrow ) I might then possibly raise him up too soone , before the worke were done , the plant rooted deepe enough , ( and that were utterly to ruine him ; by giving him his good things , his comfort here , to deprive him of it eternally ) or at the best refresh him a little here before-hand , but not at all advantage him toward another life ; which losse being so unmercifully great , and acquisition so unconsiderably small , it were great uncharitablenesse to runne that hazard , and so still the best way must be by proposall of conditionall , but not of absolute comfort , to humble him unto the dust , if so be there may be hope , to set him this only taske of working out his salvation with fear & trembling , laying hold on God's mercy in Christ ▪ his generall but conditionall mercy for all penitent purifying sinners , ( for confessours , and forsakers , and none else ) and so labouring for that sorrow , that purity , that confession , contrition , and forsaking , and then if he perish , he perisheth , no way is imaginable to doe good upon him , if this doe not . And if it be farther demanded , whether in this case supposed , I would upn his demand deny him Absolution ? I answer , that Absolution may signify two things . 1. The absolution of the Church , as it is the Churches pardoning him all offences done against her , quantum in ipsà est , to wit , the scandall of his sinnes , &c. and this absolution the Church ( and I , if she have intrusted to me that power ) ought to grant him in articulo mortis , when the binding him , or retaining his sinnes is not probable to doe him any further good , by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or discipline ; In like manner , as every single person offended , or injured by him , is by charity obliged upon his demand ( though he be not confident that he is sincerely contrite ) to grant him his free forgivenesse , & the denying of this being thus demanded , were hurtful not to the dying man , but to him that were so uncharitable as to deny it ; and the giving it an obligation of charity both to him and to my selfe : But for the second thing signified by absolution , viz. the pronouncing him absolv'd in heaven , all that I am obliged to , by duty or in prudence , is then to doe it , when by examination of his sorrow and resolutions , I am inwardly perswaded that his repentance is a well - grounded and radicated repentance ; and in that as I would not perswade any man to be over easy , or popular , ( that humor of the Emperour now a dayes stolne into the Confessor , neminem tristem dimittere ) because of the possible hurt , and unproportionable gaine of it ; so if any man should be over austere , and difficult , onely out of desire to make the penitent yet more penitent , ( and not to bruise the broken reed , to tyrannize over his wounded soule ) to make heaven more surely his , by his being not yet sure of heaven ; this will be at the worst but an errour of charity , which will never be imputed to the confessour , much lesse to the penitent , it being acknowledged that the Ministers absolution doth not availe , nisiclave non errante , and consequently that his denying absolution ( clave errante still ) will never doe any hurt ; the errour of his key in shutting or retaining being in reason no more mortiferous , then the like errour in remitting is salvificall . Agreeable to this decision you shall finde the practice of the Church anciently , when ecclesiasticall discipline was in its vigour , In such or such cases they would not afford the dying man absolution , because they had no grounds of assurance , that the state of the person was capable of it , and yet would they make no scruple to allow him place of comfort and hope , that God might possibly absolve him , God having other wayes of discerning the sincerity of repentance , ( viz. by seeing of the heart , or by conditionate prescience ) which they had not ; and somuch for the satisfying of the question . All that I have now to add to this theme is only this , ( which will bring the whole discourse home to the particularity of the present estate of this Kingdome , and so give you the full end of the writing of this discourse ) that by this long debate , and the evidence of the truth asserted , concerning the soutes of particular men , the condition of this poore calamitous Kingdome is now dissected also . We have enjoyed a long day of God's mercifull and gratious calls to repentance , and many solemne admonitions at the doore as it were of every Church , at the beginning of our daily service , [ To day if you will heare his voice , harden not your hearts ] and it is most sadly evident by our present punishments , that we have not heard the voice in that day of peace and prosperity , but hardened the heart ; The judgments being now faln most formidably on the Land , and no part of it now remaining which hath not had its sympathy in this shaking , falling fit , some sorrow , and humiliation , and withall some acts perhaps of confession have beene extorted from us ; Were there to these an addition of that other part of repentance , that of a sincere change & thorough-reformation , no doubt there would be mercy ; God would returne upon our returning ; Nay were the resolutions of amendment , ( which perhaps may be observed in many ) sincere resolutions , such as that all-seeing eye doth discerne , would hold out against all the temptations of peace againe , there were yet hope that for that sincere change of those many , the judgment ( of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at least , that finall totall excision , that seemes to be threatned ) might be reverst , ( according to the purport of the treaty that was about Sodom , betwixt God and Abraham ) But by the continuance and no kind of relaxation of God's heavy hand , it is as cleare , as if Euclid had demonstrated it , that yet that work is not done , that the repentance of the Land is but hypocriticall , such as the present weight of the judgements hath extorted from us , not such as would continue upon their removall , like the strange quicke sent that is reported of the wild boy of Leige , to have beene acquired by a thin Forest-diet , and to have been lost again assoon as he came to full feeding , ( perhaps only a sarrow for the smart we are under ) and this is such a repentance as would not be for the honour of God to reward with such a donative ; The only course that a whole Synod and assembly of Angels could upon consultation advise us to , and promise it Prosperous for the averting of ruine from the Land , is so to improve our sorrow above the occasion of it ( the afflictions that are upon us ) as that it may be a sorrow for sinne , purely for sinne , ( for though judgements may be the monitor to put us in minde of those sinnes , and so the occasion of that sorrow , yet nothing but sin may be allowed the cause of that sorrow , or if it be , as soone as ever that be removed , the sorrow will be superseded also ) and then that sorrow bring forth such a change of mind as would prove immutable upon God's allowing us a time of respite , bring forth fruits of repentance worthy of such reprievall . When the whole heart of this Kingdome , or of that part of it that still cleaves to the house of David is thus smitten , and really affected by God's rod , so that he to whose eyes all things are naked , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as when the skin is pull'd off , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 4. 13. ( as the entrails of a satrifice cut downe the back , which the Priest doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , view it censoriously , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , examine strictly , whether it be perfect , whether there be any blemish in it or no ) may pronounce it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a blemisblesse repentance , a sincere hearty change , then will there be a place for hope , assured hope , then may the Priest intercede with confidence , Spare thy people , O Lord , and give not thine heritage to reproach ; and the hearer of prayers will be obliged by that his title to answer that importunity . But till this Rod of the Lord be thus Heard , all hope in God for mercy to the Land , or for victory , ( though to the justest cause that ever man espoused ) will be little better then Presumption . If yee offer the blind for sacrifice , is it not evill ? and if yee offer the lame and sicke , is it not evill ? Offer it now to the Governour , will he be pleased with thee , or accept thy person , saith the Lord of Hosts ? Mal. 1. 8. Si tu sis securus , at ego non sum securus . Aug. FINIS . Notes, typically marginal, from the original text Notes for div A45428-e160 Sect. 1. Sect. 2. Sect. 3. Sect. 4. Sect. 5. Sect. 6. Sect. 7. Sect. 8. Of Conscience . Sect. 9. Sect. 10. Sect. 11. Sect. 12. Sect. 13. Sect. 14. Sect. 15. Sect. 16. Sect. 17. Sect. 18. Sect. 19. Sect. 20. Sect. 21. Sect. 22. Sect. 23. Sect. 24. Sect. 25. Sect. 26. Sect. 27. Sect. 28. Sect. 29. Sect. 30. Sect. 32. Sect. 33. Sect. 34. Sect. 35. Sect. 36. Sect. 37. Sect. 38. Notes for div A45428-e15060 v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Of Conscien p. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Notes for div A45428-e22490 Sect. 1. Sect. 2. Sect. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heins : in Arist . 21. Sect. 4. Sect. 6. Sect. 7. Sect. 8. Sect. 9. Sect. 10. Qui promisit ●oenitenti ve●iam , non pronisit peccanti ●oenitentiam . Sect. 11. Sect. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 13. Sect. 14. Vid. Instit . l. 3. 9. 23. num . 6. praescientiâ so●â nullam necessitatem creaturis imponi libenter concessero , tametsi non omnes assentiantur ; sunt e●im qui ipsam causam rerum esse volunt . Vecùm acutiùs , & prudentiùs Valla , &c. Sect. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sect. 16. * Caeso ariete in contumeliam Ammonis . Bos quoque immolatur quem Aegyptii Apim cotunt . Sect. 17. Sect. 18. Tom. 5. p. 781. Sect. 19. Rom. 9. Sect. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Chrys : t. 5. q. 778. & againe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( a figure of depelling the intention , or avoiding the hate of the objection ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sect. 21. Sect. 22. Sect. 23. Of Conscience , Sect. 24. Sect. 25. Sect. 26. Sect. 27. Sect. 28. Sect. 29. Sect. 30. Sect. 31. Sect. 32. Sect. 33. Sect. 34. Sect. 35. Sect. 36. Sect. 37. Sect. 38. Sect. 39. Sect. 40. Sect. 41. Sect. 42. Sect. 43. An ancient ●n● in Magdalen Colledge in Oxford . Sect. 44. Sect. 45. Sect. 46. Lucian de sa●rif :