Of Sins of Weakness, Text 2

Of Sins of Weakness · Text 2

p. 37OF A LATE OR A Death-bed Repentance.

CONCERNING a late or Death-bed repentance, Sect. 1.(which I conceive much fitter for a ſad ſecret conſideration in the preſence onelyonly 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 Sect. 2.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 p. 38pardon 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 Sect. 3.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 foreign.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 foreign.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 'twas given Chriſt on the Croſſe. The Criticiſme I ſhall confeſſe very inſolent, but the obſervation on that ſuppoſition, true foreign. Heinſ: in Ariſt. 21.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 Sect. 4.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.

p. 394. 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 foreign, ſhall not abide or dwell with him; & the Hebrew is thought to have a peculiar notion (foreign from foreign 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 foreign, 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 foreign, v. 20. diſobedient, whoſe repentance and amendment Gods patience (foreign) once expected, but at length gave over expecting; the very ſame provoking condition (expreſt by the ſame word, foreign) 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 p. 40were 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 foreign 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, foreign in the aoriſt, they had for ſome indefinite time been ſo ſlow and dull in hearing, foreign, 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 Sect. 6.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 Sect. 7.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 p. 41his 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 foreign, 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 foreign 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 Sect. 8.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 p. 42Sect. 9.which 'tis 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 onelyonly 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 Sect. 10.ſaying of an ancient (uncontradicted by any that I have heard of) that though God promiſe pardon to all penitents at all times, Qui promiſit …oenitenti ve…iam, non proniſit peccanti …oenitentiam.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 'tis 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 p. 43preſent, 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 Sect. 11.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, 'tis 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, 'tis 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 p. 44purpoſe 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 'tis obſerved generally by Divines from theſe, and the like grounds, that there is to every wicked man a Sect. 12.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 'tis 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 p. 45that place ſhould be read, the cenſers of theſe ſinners with their ſoules, or lives, v. 38. are hallowed, v. 37. i. e. conſecrated, forfeited foreignto 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 Sect. 13.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 Sect. 14.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 p. 46thing 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 foreign 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 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.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.

p. 47After this comes the plague of frogs, and that it ſeemes came ſo Sect. 15.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 foreign.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 Sect. 16.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, foreign, 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 **Caeſo ariete in contumeliam Ammonis. Bos quoque immolatur quem Aegyptii Apim cotunt.Tatitus, a bull and the ſpeciall God of the Egyptians) he proceeds farther p. 48and 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, foreign hac vice, this turn, this time alſo.

Upon this God ſends that plague of murrain upon all the cattle Sect. 17.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 'tis ſaid in a new ſtile foreign 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 'tis ſaid that Pharaoh hardned his heart this time alſo, ſo 'tis here ſaid, v. 14. that foreign 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 Sect. 18.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 foreign in the preter tence, ſent, ſaith Ainſworth, or rather had ſent, (as 'tis ordinary in Hebrew for the preter tence to beare the ſenſe of the pluperfect tence) p. 49and Paulus Fagius from the Chaldee Paraphraſe, nunc prope erat coram me ut dimiſiſſem, I was neare ſtretching out my hand, referring as 'tis probable to the plague of the murrain, in the beginning of the Chapter, (called foreign 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, foreign 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 foreign 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 'tis true Saint Paul reades foreign, Tom. 5. p. 781.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 Sect. 19. Rom. 9.Rom 9the 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 foreign 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 'tis 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 p. 50to 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 Sect. 20.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. foreign; 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, foreign, 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 'tis 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 foreign, not for any exact foreign, Chryſ: t. 5. q. 778. & againe, foreign (a figure of depelling the intention, or avoiding the hate of the objection) foreign. Sect. 21.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 foreign, 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 p. 51Sect. 22.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, foreign, 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 tis 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.

'Tis true there may be ſome diſparity (in regard of ſome circumſtances) Sect. 23.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 'twill 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, p. 52he 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 Of Conſcience,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, p. 53and 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 onelyonly 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 Sect. 24.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 foreign) 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 p. 54the 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 Sect. 25.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 'tis 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 Sect. 26.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 p. 55Lord while he may be found (it ſeemes there is a period of that time, and ſo a time when he may not be found, foreign, 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 Sect. 27.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.

p. 566. 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 Sect. 28.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, Sect. 29.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▪ p. 57and 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 Sect. 30.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 Sect. 31.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 foreign, 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 p. 58Sect. 32.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 'tis 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? OrSect. 33.

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 Sect. 34.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 onelyonly God permitting, but God deſerting, and ſometimes God delivering up, and poſſibly obdurating alſo.

For the ſecond, 'tis certaine that the longer a habit of impenitence Sect. 35.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 p. 59a 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 foreign, 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, onelyonly 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. foreign:) which he brings as an argument why men ſhould be onelyonly perſwaded, not forced to reformation of any fault or errour, foreign, 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. 'Tis a rule in Juſtinian that ſurdus & mutus teſtamenta non facit, there is ſmall heed due to a teſtament p. 60made 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 Sect. 36.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 'twill 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 Sect. 37.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 'tis too late to ſow foreign, for then the corne ſhould p. 61be 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; 'twill 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 p. 62difference 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 Sect. 38.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 foreign. 1. The reſolution that doth not (or would not on ſuppoſition of tryall) hold out againſt the foreign, 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 p. 63through 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 onelyonly 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 'tis given, or of thoſe meanes to which 'tis promiſed, (ſuch are that ſpirituall foreign 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 onelyonly 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 Sect. 39.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 p. 64is 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 Sect. 40.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 'tis 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 Sect. 41.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 p. 65that 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 'tis 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 Sect. 42.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 onelyonly 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 Sect. 43.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 p. 66cryed 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 onelyonly of the inſtant danger, but deteſtable uglyneſſe of ſinne, the provocation offered to p. 67a 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. An ancient …n… in Magdalen Colledge in Oxford.10. foreign, or as ſome manuſcripts read, foreign, 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 p. 68mercy 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, Sect. 44.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 foreign, 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, onelyonly 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 p. 69Sect. 45.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 Sect. 46.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 foreign 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 p. 70hath 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, foreign, as when the skin is pull'd off, and foreign, Heb. 4. 13. (as the entrails of a ſatrifice cut downe the back, which the Prieſt doth foreign, view it cenſoriouſly, and foreign, examine ſtrictly, whether it be perfect, whether there be any blemiſh in it or no) may pronounce it foreign, Lucian de ſa…rif: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.

End of the text · Henry Hammond, Of Sins of Weakness (1646)