OF SINNES  
Of Weakness, Wilfulness:  
And appendent to it, A Paraphrastical explication of two difficult Texts, Heb. 6. and Heb. 10.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thucid. l. 3.  
By HENRY HAMMOND D. D.  
LONDON, Printed in the year 1646.   

OF SINNES OF Weakness. Wilfulness.  
THe second Covenant being that by which we are 
Sect. 1.  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 seem to damn all irreversibly that sin wilfully after conversion, yet sure is to be understood according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Gospel, unless he do repent and return sincerely unto God again, for whosoever doth so, there is certain 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 sins there are, for which mercy is to be had under the Gospel, 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 sin that one man is guilty of, and t'other not; from whence it follows that seeing no man is guiltless of sin, 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 itself or without Christ, or by the tenor of the first Covenant damning, yet) under the Gospel 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 
Sect. 2.  of sinning, or more plainly, some states of sinners, are under the Gospel 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 certainly no mercy; for though the mercy of God be infinite, and so unfathomable by our finite wits, yet when he hath in the Gospel defined how far his mercy shall extend, and beyond what terms it shall not, 'twill be no insolence to affirm, 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 only he hath promised mercy, at least if they be such as of whom he hath affirmed [they shall not have mercy.]  
Thus far to justify the fitness, and use, and necessity of this search. Now for progress in it. It will be easy to define in the general. 
Sect. 3.  1. That all sins 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 affirm do 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 only difficulty will be, 1 What true repentance is: And 2. Whether that be necessary to the obtaining pardon for every sin.  
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 
Sect. 4.  Divines, the new creature, being regenerate, conversion, spiritual resurrection, forsaking of sin, mortification, habitual sanctification, sincere, faithful resolution of new life, reformation, amendment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it superadds to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and what ever doth not amount to thus much is not true saving repentance, to which the promises or mercies of Christ do appertain. And so consequently many specious pretenders to that Title are excluded. Such are bare sorrow for sin, 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, whilst we are carried captive to the law of sin; 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, 
Sect. 5.  or forsaking, or overcoming every particular sin be necessary to the obtaining of pardon for that sin, whether it be of infirmity or otherwise: and if that be meant, I answer, No. For that some sins are of that nature, that as long as we have this mortal infirm 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 Christ's sacrifice once offered is a perfect expiation; and these by the tenor of the second Covenant, or through the mercy of God in Christ shall never be imputed to the penitent sinner; I mean to him who hath amended all others, and humbled himself 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 actual amending 
Sect. 6.  of all his known sins which consequently may by the Christian be amended, be required necessarily to make a man capable of the pardon even of his sins which cannot be amended; I answer, that it is very probable to be so. Because Christ's sufferings seem 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 be 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 wilful sins, shall (whether for his wilful sins only, or his wilful and frailties both together, it matters not) be certainly condemned.  
By the answering of these two questions so much hath been 
Sect. 7.  gained, as that we may make another general resolution, and define secondly, that some sins 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 general will also in the third place be easily defined. Sins of infirmity are reconcileable, wilful sins are not.  
Under infirmities I contain all sorts that are usually reduced 
Sect. 8.  to that head, and which have been briefly mentioned in another discourse; Whether those that proceed from any not culpable defect 
Of Conscience.  of my understanding, as sins of ignorance, or from some present prevailing temptation, which though I use all means in my power against it, I cannot overcome; or from some advantage taken by Satan, etc. in the assaulting me either on the sudden, when I have not time, to use those means which I might otherwise use which we call sudden surreption; or from the frequency or repetition or almost continuedness of the temptation, which when I have repelled it never so often, returns again, 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 sins of daily 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 myself in neglecting the use of the means prescribed he is ready to afford me) I am not able to resist. Supposing all this while that 'tis not upon some former wilful sin of mine that God by way of punishment withdraws 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 sin for want of that grace so withdrawn by God, yet will not this pass for a sin of infirmity.  
On the other side under the name of wilful sins I mean not all willingly committed, or voluntary sins, (for all sin as far as 
Sect. 9  it is sin is voluntary, and therefore sins 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 far in the way of general defining there is no great difficulty. 
Sect. 10.  That begins to show itself when we come to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or particular, to mention what sins in specie, or individuo, what sorts of sin or acts of those sorts, are sins of infirmity, what not; And this is indeed an insuperable difficulty, 1. Because one man hath more knowledge, more quickness of understanding, and also more grace than another, and so that sin in specic, or individuo, that sort or particular act of sin, which he hath power to resist and overcome, that other man that hath less power, hath not power to overcome; and if so, 'twill be an infirmity in him, though in t'other 'tis not. 2. Because any specifical sin 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, than he himself at some other time, as of a man in state of desertion it is clear, as also when either by drunkenness or any other culpable extravagancy (through rage or lust not resisted in the first motion) the man is utterly debauched from his natural and spiritual strength, and no way able to resist those temptations, which at another time he would scorn to be captivated with.  
But these two causes will not be very pertinent to the business 
Sect. 11.  in hand: because, as is supposed in them, that which brought this weakness upon the man, was some culpable, nay wilful act, (or yielding 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 sin, that it primarily betrayed him to. But if the case be set of some innocent accident which causes this alteration, than it will be pertinent to the thing which I now affirm, (to wit the evidencing the difficulty of such particular defining 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as we know a man in time of sadness will be able to reject some jolly proposals, which yet in time of mirth (supposing that moderate and harmless, and as perfectly sinless in itself, as that contrary sadness) he will not perhaps be able, nay, as Hypocrates affirms in his tract 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one air or place may strongly incline a man to one whether virtue or sin, 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 clearly to that which is of every day's experience. 
Sect. 12.  Suppose a man a little drowsy at one hour (which drowsiness at that time particularly, is not a sin, but a natural desire of sleep, which is nature's due debt) and suppose him throughly awaked, and out of that fit of drowsiness at another time; and then suppose that the same proposal be made to him at both those times, it may very probably be received at one time, and rejected at another; nay if the proposal be an undertaking destructive of his present desire of sleep, it may easily be affirmed that in that drowsy fit he hath no strength to resist it, though at another time he hath. The reason is, because sleep being a ligation of the faculties, drowsiness likewise is so in some degree, and the want of that degree may disable the understanding or upper soul from representing strongly enough at that time, that which at another time it shall be able to represent so strongly, that the contrary proposals of the sense shall not dare to appear before it. From whence I conceive it follows, that if the proposal, supposed in this cause, be a sinful proposal, that sin committed by that drowsy man will be a sin of infirmity, which if it were committed by the same man broad awake, would be a sin against strength, and so a wilful sin. From whence yet the man so deceived once or twice aught 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 sleep, that he may not be so unfit a judge, or if he find his own weakness such that he cannot, he will appoint some body else to awake him throughly, that he be not thus constantly impotent; For if he do not use these means 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 applied to particular individual sins or persons, so we 
Sect. 13.  conceive our discourse to have given some hints which will be useful toward this discovery. Especially this, that any sin committed by him that hath at that time strength or grace to resist it, or whose wilful fault it hath been, that he hath not that sufficient strength (as if either some former wasting sin 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 means beforehand he might have prevented the strength of that impression, or better fortified himself, or by use of some other means, as of prayer, etc. at the present he might yet get strength, or remove the tempter, and he make use of none of these means through sensuality or sluggishness) is a wilful sin, (not a sin of infirmity) to that man at that time.  
And so though we have no other particular way of defining, 
Sect. 14.  yet this we have, that will stand any man in as good steed for the examining himself, and his own 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 vigour of the assault) as particular definitions concerning this, or that sin universim would.  
As for example, if I would know whether any act of mine own, 
Sect. 15.  (or being a confessor) of my penitent, be a wilful sin 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 do 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 carnal appetite, (as you know when one Scale is heavier of itself then the other, or by some default in the beam one is more apt to turn then the other, you must, if you would even the balances 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 pain not only of God's displeasure but also of thy eternal damnation, (which must certainly be far greater motives of determent even to flesh and blood, than 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 proposal, than this is a sin against strength, a wilful sin, and not of infirmity.  
But if thy conscience, or spirit or upper soul, at that time did 
Sect. 16.  not this, then 'tis to be resolved on, that it failed to do the duty of a watchman, and if it did so, than 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 speak and admonish us, and that not in words which are subject to misunderstanding, but in sense which therefore we cannot conceive) Whether, first, from God's just desertion the punishment of some former sin, or secondly, from some present actual sin of mine upon me at that time, as drunkenness, crapula, etc. or thirdly, from some habit which I have, by former acts of the sin which I am now tempted to, contracted, to the blinding of my understanding, or grieving of the spirit, or glibbing that sin, that it shall be able to pass down insensibly and escape the search of my understanding; In all these cases, the original of that failing being sinful, the failing itself will not yield any excuse or complete apology, but the sin will still remain a wilful sin.  
If none of all these be found chargeable upon thee, as the original 
Sect. 17.  of that failing and negttive productive of that sin, than I can as yet think of but one inquiry more, whether thirdly, thy understanding and the grace of God in it, being thus laid asleep as it were, by some natural, sinless, or at least invincible and so excusable frailty, or else (as in a drowsy fit) not perfectly awake, there be not some means 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, spiritual security or pride, omitted to make use of them, then will this still amount to a wilful sin or a sin against strength; as when the Lunatic Son was brought to the Disciples of Christ, and the Text faith Mat. 17. 21. they could not cast the evil spirit out, and Christ gives the reason why they could not, because, saith he, this kind goeth not out, but by prayer and fasting, Christ yet chargeth them with infidelity almost unsufferable, (O faithless generation, how long shall I be with you? how long shall I suffer you?) because there being such means to enable them to do the work, they neglected those means, & so only by that neglect became unable. The style of faithless in that place gives us yet a more perfect notion of a wilful sin, than hitherto we have arrived to, that it is not only that which is against natural conscience, or spiritual infusions, but also that which is particularly against faith, i. e. comes to be committed by neglecting the use of some means, which the word of Christ, or the Scripture offers and prescribes to us, especially if by our former failings we have discerned the want we have of such helps or auxiliaries. For in this respect of directing to such means 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 Gospel.  
Farther yet in the fourth place, if at the time of commission of the sin thou caused truly say, 'twas not in thy power to resist it, 
Sect. 18.  because of the strength of the temptation so hurrying thee, as not to give thee leisure to judge or deliberate, (which may seem to entitle that action to the title of infirmity) thou must then inquire, whether thy yielding (voluntarily from contemplation of the pleasure etc.) to some entrances and beginnings of that sin, whether marose thoughts, or somewhat father, be not that, that hath made the temptation so strong, or thee so weak; which thou wilt discern by this enquiry, whether before those morose thoughts etc. were entertained, thou wert not able to make resistance to the actual sin, and then, if so thou wert able, nay actually didst, and only the intervenience of those preparatory yielding did betray thee to this impotence, and it was in thy power (by natural or supernatural strength already had, or prayer either as it hath a promise of more strength, or as it is an excellent means of diversion) to have resisted those beginnings, when thou didst yield, than still is this a wilful sin, or sin against strength.  
As for other sins more clearly and immediately against natural 
Sect. 19  conscience, against Faith, (or directions of the Scripture for the overcoming the world) against supernatural strength or grace, as contumacious stubborn presumptuous sins, there will be little scruple to any man, or cause to keep him from pronouncing of, and charging on them the crime of wilfulness, and concluding (without real change) the certain damningnesse of them even under Christ. I say particularly, presumptuous sins, when (presuming that God's 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 demeanours, to Saul the persecutor, as well as Paul the Apostle) the sinner runs comfortably and alacriously on, without any regret of conscience: the doing so is certainly no sin of infirmity, because though some error may be pretended for his so doing, and that error seem apt to lend him excuse;  
Yet first, errors, that are not simple errors, but bring vicious 
Sect. 20.  life after them, are not excusable (because not invincible) errors, the rule of the agenda or duties of life being so clear 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 do it. And secondly, it will be apparent, that even those errors on which that presumption is built, being simply considered, are demonstrable to be errors (suppositâ fide) or to one that acknowledges the Scripture, because there be so many places in the Scripture pointblank against them, particularly those of the conditional promises every where scattered. Neither circumcision, etc. but the new creature, but faith consummate by love, but keeping the Commandments of God; Without holiness no man shall see the Lord; He that confesses and forsakes shall have mercy; He that hath this hope purifies, etc. And having therefore these promises let us cleanse, etc.  
From what hath been said, it will be more than probable, that all acts of fornication, adultery, etc. (which I shall suppose never to 
Sect. 21.  be actually committed without some space of deliberation, or if they be, than I mean those other wherein that deliberation inteposes) are wilful sins, and so also all acts of drunkenness, unless when through ignorance of the strength of the liquor, or the weakness of the brain, the man suddenly fall into it by desiring to quench his thirst, or do somewhat which is lawful; wherein yet, if after one or more trials he miscarry the second or a third time, it will still be a wilful sin; So also lying or speaking that which we know to be false, to the defrauding and wronging of another, or for any vainglorious design; So again, any sin of oppression, injustice, etc. 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 readiness in the upper soul of a Christian to present arguments for obedience to God, stronger than any the devil, 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 wilful and not wilful murder, yet to any man in his wits, the stabbing his neighbour (or using any other such means as may probably take away his life) would seem so strange, that I cannot conceive but his spirit should be able to deter 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 means to prevent that growth, which he that did not make use of will hardly be able thereby to excuse or extenuate the subsequent sin.  
For swearing also I know not how in ordinary discourse or in 
Sect. 22.  any case (extra causas juramenti legitimas, where it is supposed perfectly lawful) it can be made a sin of infirmity; for in communication Christ's words are so plain [But I say unto you, Swear not at all, and particularly, Let your communication be yea, yea, etc. for whatsoever is more, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the evil 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, than 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 forms of speech that he never used, (but always vowed and resolved against) but into some other which he hath been more used to, or which he could hear in others with less horror and detestation, or which were a more natural remedy for that passion. And if you mark it, that which rage doth is only to blind the understanding, (and so to steal 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 sin indifferently, and at a venture. And why a rage should cast one upon using God's name in oaths, (which before he had never fancied for any use but in his prayers) any more than on many other unheard of sins, I am so far from conceiving any reason, that I must conclude it impossible, unless it proceed from the being used in some measure to that sin, or having a more favourable easy opinion of it. And yet after all this, that rage itself being so Unchristian a thing, which we are so obliged to prevent, (and if in time it be not prevented, will not always pass for an infirmity in a Christian) will be unable to patronise or excuse any such one oath, which that puts into our mouths; but on the other side, the observing that my rage hath made me swear, must in any reason give me so strict a watch over myself in time of provocation, as never to let loose into a rage, which proves so inconvenient and so complicated a sin unto me; as he that finds himself quarrelsome in his drink, hath the greatest obligation to temperance of any. As for any other means that bring on swearing, custom, pride, ostentation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, filling up the discourse, none of these will excuse it from a wilful sin; especially considering the natural intrinsical untemptingnesse of that sin, that were it not for some accidental or extrinsecall advantage, evil example, (which if it had been a good one, we could easily enough have rejected and not imitated) or custom local or personal, or that other of the company we are used to, scarce any man that hears swearing forbidden by Christ, will discern himself to have any carnal invitation to swear, no not in time of rage.  
The same I think may be defined of all the gross outward acts of sin, or sins in the members; because for the acting of them, 
Sect. 23.  over and above the consent of the will, some space is necessarily required, wherein the spirit or upper soul, if it be about us, will be able and ready to interpose, if it may be harkened to, (which me thinks is intimated by the Turks in a custom of theirs, who when they mean to give themselves liberty to be drunk, use to make a great noise, which they say is a warning to their soul to retire into some extreme part of the body, that it may not be spectator or Censor of this their beastiality.) And if it be thus driven away, gagged, or not harkened to, then that is a sin against strength, a wilful sin. Which perhaps was Saint James his observation, when he said, Sin being perfected bringeth forth death. For the conception of lust precedent signifies certainly the consent or conjunction of the will with the carnal appetite, when in the wooing (or canvasse for that consent) of the upper soul on one side, and of the lower soul or carnal part on t'other, the will which is thus courted by both, yields to the second, and so they join in mutual embraces, from whence, saith the Apostle, sin is brought forth, that very consent of the will to the sensual faculty, being formally sin without, or before the acting of it; but this perhaps a sin of iufirmity, as the case may be (for universim or always it is not; but very often wilful and damning, though it never come to act) whereas if this sin (of infirmity while it was only in the conception, i. e. consent of the will) come to birth (i. e. actual commission) or perfection, and fitness for birth, (which requires some space, and time) it may justly be said a sin against strength, & so in the very Covenant of grace a fatal mortiferous sin.  
And therefore though before we said that the same sin in 
Sect. 24.  specie, might be but an infirmity in one, and yet a wilful sin in another, yet this affirmation will need this caution to interpret it, that the meaning of it be only this, that a sin that is only an infirmity in one, may by some means of aggravation become wilful 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 wilful sin, can by any means be extenuated into an infirmity. That which I now say, I mean of any gross outward act, or habit of sin, because in these I conceive there is some mora or stay, wherein the spirit may be advised with; and than that being supposed in good health or regenerate state will not fail to suggest sufficient arguments against that sin, and so be a means to retract that sudden stolen consent, before it come to act, at least to habit; Or if it be not itself 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 disarm and weaken the temptation, which we shall find by trying, and making use of those means; be they our prayers either for grace in time of need, or as I said prayer as a means of divertisement, or be they fasting, vigilance, etc. or be it but a tempting to do our best, for this is very ordinary to observe in ourselves, that (when we put ourselves to it, and do our best) we prove able to do far more, than 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 extreme danger enables men to do miracles, which when they are passed they are amazed to see them done by them, (as Hierocles excellently shows 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 wilful sins (for the disabusing of 
Sect. 25.  those who are over apt to flatter themselves that their sins 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 think this discourse chargeable or accusable of any dangerous or hurtful severity, by being apt to drive men to despair. 1. Because it is known in Scripture and acknowledged by all, and now confessed by this paper, that there is a tabula post naufragium, a plank after shipwreck, repentance, as it implies forsaking, and change of mind, and the working of that in every such sinner, is the thing that all this while I intent, 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 sins for infirmities, will never be convinced of, while he so thinks. And 2. because the despair 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 terms; And as any other hope is but groundless confidence, so any other despair but that which makes us give over amending, is in some respects a very useful, at least not very noxious, despair: useful, if it set us on mending, when without it we would not; as in case of despair or distrust only 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 mean not so far, as to damn, 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 man's salvation, whatever they think, that take this assurance to be Faith) as in case of dying without all hope of Heaven, when that no hope proceeds only from an amazing sight of former sins, which though we have sincerely forsaken, yet none but God infallibly sees that we have, and ourselves out of an humble lowly conceit of all our own actions, (our repentance particularly undervalved by us) think 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, 'tis an error in us to think we have not; (from whence proceeds the non-assurance of the Subject) and this error if it be only in the understanding, and produce no evil life, will sure damn none that should not otherwise be damned.  
For whereas it may be objected, that he may seem to want 
Sect. 26.  that affiance in Christ for salvation, which is a saving necessary grace, I answer, that that affiance (that is so) is the rolling myself on Christ for salvation, and if I perish, I perish, the denying and renouncing all trust in myself in my own righteousness, faith, repentance, my own any thing, but only Christ, and God's mercy in him; not the believing my personal election, or that I shall be saved what ever my sins be, and how unreformed soever. For besides that this is in an unreformed sinner (speaking of wilful sins) were the believing of a Lie, 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 believe himself a true poenitentiary even when he is so. 'Tis true we are commanded to prove our work etc. Gal. 6. 4. i e. to ponder and balance every action we take in hand whether it will bear the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trial of the test or no, and this we are encouraged by that which follows, that we shall have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boasting only in ourselves. But then, first, this precept of trying is not a precept of knowing or believing. Secondly, this trying his own work, 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 do, requires not, that every man should at every minute of his life believe 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 follows v. 5. for every man shall bear his own burden, i. e. another man's being worse than you will do you no good) to judging well of ourselves by that deceitful way of comparing ourselves with those that are worse than we: and therefore, fourthly, 'tis observable that it is not said by way of promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall have matter of boasting in himself, (for sure the best man living hath little of that) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only in himself, all the boasting or comfort that he hath shall be in himself and in the uprightness of his own conscience, as that is opposed to comparing or comforting himself (as the Pharisee with the Publican) because others are worse than he. 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 than some present discomfort, which will be recompensed abundantly by the gains it brings with it of being disdeceived and brought timely and happily to repentance.  
The short is, let these sins which thou seest improved, perhaps beyond thine expectation into wilful sins, be sincerely resolved 
Sect. 27.  and laboured against, and all means used for the performing that resolution, & then if by any unsuperable weakness of thine thou failest in performing it or overcoming them, perhaps I shall retract my doctrine in some part as it is appliable to thee; or if I do 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 myself of any design to do so, and therefore I hope my error shall not be a culpable one, because error amoris, an error of kindness, 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 down by way of character to know 
Sect. 28.  wilful sins by, we shall suppose that that will also be helpful to the defining what sins of infirmity are. For of that no scruple will be made to affirm, that what ever sin is not wilful 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 sins. By the rule therefore of contraries we shall best proceed. 1. In general, to define a sin of infirmity, that which is not against strength or grace, or that which (though we labour and endeavour sincerely against all sin, and use what means we are convinced will tend to the overcoming of sin) we yet fall into, either through humane frailty alone, or through Satan's cunning, taking advantage of that our frailty.  
As first, when (as at first we gave hints of resolution) any invincible 
Sect. 29.  and so excusable ignorance of Gods will in some particulars betray me to some sin, (for then my understanding or spirit is not of strength sufficient to advise me) than the sin is of weakness, and therefore Rom. 14. they that are called the weak, v. 1. are explained to be they that lack knowledge v. 10. which all they that have are called the strong through that Chapter. Or secondly, when the suddenness of the assault gives not my spirit leisure to represent those persuasives and determents which it would do if it were not so surprised; and so for want of those representations on that side, the present promises of the temptation do preponderate and prevail against all that is offered to the contrary; for as a man that hath time to set himself upon his guard will be able to resist and vanquish that enemy which by surprisal takes, and binds & conquers him with ease, so is the will of a man in case of sudden 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 weak at such times then at other, the sins that at such time it yields to, but would not at another, are sins of Infirmity.  
For 'tis to be observed that the upper soul moves the will not 
Sect. 30.  as a natural but rational agent, uses syllogisms and arguments to persuade, hath not that despotical power to have it at its beck or nod, 'tis not by a Go and it goeth, and come and it cometh, (as Aristotle's Philosophy seems to set it) that what the understanding prescribes to be done, the will must do; but the course is of some more length. The understanding must dispute and canvasse it against the carnal appetite, answer the motives brought by that, and then give more persuasive ones for the contrary; and then perhaps the understanding is otherwise busy at that minute when the temptation comes, and the popular carnal argument that it hath used, hath prevailed and gotten consent before the understanding was aware of it, either through present business and inability to attend more things at once, or for want of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddenness of mind to represent presently the arguments it hath on its side, or to find out the Sophisms on't other. Or however, To dispute it throughly and clear all difficulties, and indeed (if it be but) to make this one Syllogism, [the terrors of the Lord belongs to him that commits such a sin as thou art now tempted to but that man is mad that will upon any carnal motives venture upon the terrors of the Lord, therefore that man is mad that will adventure on that sin,] and then to prove and make good against the contrary fallacious suggestions of the flesh, etc. every part of that Syllogism, and moreover to bring it home particularly to thee at that time, will require some space, and that (by the suddenness and no warning of the temptation) being not afforded, the spirit in this case is not able to do its duty, and so the sin will be committed for want of strength. For the want of strength that especially denominates the sin of infirmity, is not any want of bodily strength (for whatever is committed for want only of that is a kind of rape, no voluntary action, nor consequently any sin 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 soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy soul is thou) but of spiritual or inward strength, i. e. of grace, and of motives and suasories to obedience, more effectual, or operative, or powerful, than any the world, or flesh, or devil 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 need, if the case stands so, that by reason of the sudden surprisal, (or which is somewhat different) clancular surreption, when from some indifferent acts a sin steals on us, as by drinking one glass of wine I am prepared to a readiness to drink a second, and perhaps by that sending up some cloud to the understanding, or warming, and so emboldening 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 sin thus consented to must needs be a sin of infirmity in him that merely through ignorance of the power of wine is so betrayed, though to him that had one such warning, and yet thus falls again as before I said, I cannot be so favourable.  
Or thirdly, when the vigilance and importunate diligence and 
Sect. 32.  indefatigable siege of the temptation is such, as that if the man do 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 sins, some at one time, some at another, every minute almost some) than the sin that is committed merely thus, may pass for a sin of Infirmity; because though every assault particularly considered be such as that the spirit might have been 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 pass 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 Gospel no more required sub periculo animae, but to do what we are enabled to do, and no man can be unable to do that] 'tis wont to be objected that no man ever did all that he is able to do, and therefore though it be Logically possible to do so, and so to perform the condition of the second (though not of the first) Covenant, yet 'tis moraly impossible, i. e. 'tis 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 Gospel hath made provision even for these moral impossibilities, and not required the regenerate Christian, sub periculo animae, to perform always what ever he is able to perform, 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, only because I do not (which it cannot be expected I should) watch always, will be matter of excuse also.  
Besides these 3 heads of sins of infirmity, some others there 
Sect. 33.  are, which will not so clearly be put under one or several heads, such as are those that the levity of the matter and that inadvertence betrays us to, (supposing that that be not gross, or affected, or caused by some wilful sin) for some degree of this there will be in the most knowing and most vigilant man, and some sins will drop from us by this means, which wholly to avoid may be truly said to be above Humane Power.  
One head of these sins of infirmity there is yet behind, containing 
Sect. 34.  many branches under it, of which 'twould be too long to treat particularly, and yet without a particular descending to particulars, hard to define whether they be infirmities, or no. Namely, sins which passion betrays us to, meaning thereby such passions which 'tis not in the Christian's power so to quell, but that they will be apt thus to betray him. These sins are either 1. the inordinacy of these passions themselves, which I think neither nature nor grace can so wholly conquer in this life, but that in some kind or other there will at some time appear some inordinacy, some act of either immoderate anger, or fear, or love, or joy, or sorrow, at some time or other, and of these we may define in general, that he that first studies himself so carefully as to discern 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 pass some judgement by the daily impairing of the violence of those passions, for sure if he labour sincerely, especially by the use of proper means, 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 sins are some other specifical acts of sin which these passions betray men to, which though much different in guilt 
Sect. 35.  as well as nature from the mother sins, and many times very far from infirmities, (for sure he that for fear would sacrifice to Idols, through anger kill etc. will hardly be thus excused) yet is it very possible that such sins that some passions may betray us to, may deserve that title of infirmities. As when any natural trembling or other passion incident to the flesh, being (without any improvement into an inordinate passion) an incitation of mind, makes me not discern or not weigh the sinfulness of some small light sin, which offers itself to rid me from my fear etc. as if the venturing of some lesser sin should promise me rescue from death, which being otherwise represented to me as unavoidable, were withal very formidable to me.  
For although in this case the least sin be not in strictness to 
Sect. 36.  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 sin, because it is but a sin of Weakness and so excusable, do make it in that case to be wilful and unexcusable; yet abstracting it from this, and considering it not beforehand, but only at the time of sudden surprisal, it may be said, that the temptation of the fear being so great above the proportion and size that the sin is at that time represented in, this may pass for a sin of infirmity.  
To come now to specifical or particular sins, and define universim that they are sins of infirmity (as of some I did that they 
Sect. 37.  were wilful) I shall not adventure, because as I said, some circumstances might improve some acts under those species into wilful sins, in some men at some time. All that I shall say is, that 1. Evil thoughts being suddenly (or assoon as they are deprehended) rejected with indignation, 2. Wand'ring thoughts in time of prayer, following us only out of custom of thinking on some honest or lawful things (which yet I desire and in some ejaculation pray for strength to cast away from me, when I set about that work) and never distinctly consented to, but crowding in upon a confused imperfect consent, or non-rejection, 3. Wicked motions unconsented to, or if on the sudden consented to, yet presently retracted again, (and not only 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 
Sect. 38.  best be able to advise himself, when he hath tried his actions by this touchstone, that [Those only are sins of infirmity, when our sincere endeavour and industry and the use of grace given us, and prayer for more grace, and other means prescribed us, are not able to free us from some acts of those sins, or when all our failings in endeavour etc. are but consequents of humane frailty, not of wilful sin.  
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 wilful sins be sincerely forsaken, and for infirmities 1. their souls humbled in confession, and contrition, 2. pardon humbly begged in Christ's name, and 3. sincere endeavour used against them; they shall I say be pardoned, if not so far as not to be punished in this life, yet so far as not to separate from the love of God here, or vision of God hereafter, though they be here never wholly overcome, or put off.  
This I would make the interpretation of that distinction of a general and particular repentance, so ordinary among Divines, that the particular repentance should not only descend to particular wilful sins, especially those that are committed after the receiving knowledge of the truth, but also extend to the actual forsaking of them; but the general repentance belong only to sins of infirmity; and that 1 without descending to all particulars of that kind, 2 without extending our sorrow etc. for them to actual forsaking. For the sacrifices of the law being appointed to be offered for these sins, but not for wilful, argue that Christ typified by those sacrifices, when we were weak, died for us, and by his death hath obtained pardon (for all that walk not after the flesh, but after the spirit) for all their sins of weakness, on terms only of humiliation, particular, or, where that cannot be, general confession, prayer for pardon, and affiance in Christ for that pardon, without any actual overcoming or casting off, or getting rid of them, (which in wilful sins 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 than the same would be inconsistent with a regenerate justified estate in time of life.  
So that the conclusion may be safe and clear. A true Christian may safely live and die with sins of infirmity about him, but live or continue in any wilful sin, much less die he cannot, or if he do, he ceaseth to be such. He that is borne of God sinneth not, and he that doth sin is the servant of sin. Some spots there are which are not the spots of sons, 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 privileges of Saintship here, (such are justification, etc.) and hopes and benefits of it hereafter.   

A PARAPHRASTICAL EXPLICATION OF Heb. 6.  
FOR this cause (or because it is an evidence of 
v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  children and babes to be always fed with milk, 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 righteousness, i. e. of our justification and sanctification, v. 13. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  which depends extremely on the doctrine of Christ's Melchizedekian Priesthood, v. 10. to which being consecrated, v. 9 he [became the author of eternal salvation to all those that obey him,] which words are the compendium of the Doctrine of our Justification and sanctification.) Let us proceed to this higher and more perfect doctrine, or such as is 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  proportionable to an upper form 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, again, those fundamental docttrines that the rawest Christians are taught; as by name those, First, of repentance and turning from our unregenerate works. Secondly, of Faith or belief on God. Thirdly, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  of baptising, as that contains both the baptism of Repentance and of Faith precedent, both John's baptism, the baptism of repentance, and Christ's baptism administered by the Apostles, the baptism 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 been baptised, 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 Gospels, 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 eternal judgement or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  adjudging of men to eternal life and eternal death. And by the help of God, this we purpose to do, i. e. to proceed to those sublimer doctrines of Christ's Melchisedekian Priesthood, forementioned, c. 5. and resumed v. 20. of this Chapter. Only for those that are such non-proficients in Christianity, that after so long profession of that doctrine need still to be taught the principles again, even that of repentance from dead works, being themselves turned back or in danger so to turn to their former Vn-christian unregenerate courses, let them know this important truth, for which I cannot but go out of my way a little, and tell them in a parenthesis; That it is impossible, that those who have been once regenerated (for this is the result of that which is 
4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  expressed by many phrases) that have once been baptised or enlightened, the word signifies both, because adulti were not baptised, till they had been catechised, and sufficiently instructed in the faith. 2. That have had a gust or taste of the celestial gift, whether 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  of Christ, that Tit. 2. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, salvifical saving grace, or whether the grace of Christ. 3. That have been 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 Gospel (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being all one) of 
5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  Christ, and of the powers whether of the Kingdom of grace, the state of Christianity, (for that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Judaical State) or whether of the Kingdom of heaven,) and fall from that state of regeneration, and those 
6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  privileges of God's Spirit that attend it, (for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of equal 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 reciprocal, renew or recover themselves to repentance, (or once more being applied to Saint Paul's discourse of repentance, that Saint Paul's 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  preaching (taken by itself without superordinary measure of grace, should renew such in a plain active sense) being by such sins of theirs guilty of a kind of recrucifying of Christ, and putting him to a shameful 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  death; for Christ who was once crucified and slain, is as it were revived in the regenerate Christian's heart, lives and rules and reigns in him by faith, and when that man falls to his old unregenerate course again, he crucifyes Christ anew, and puts him to a contumelious death.  
The clear understanding of these 3 verses 4, 5, 6. depends upon these 6 gospel-truths put together. First, that without God's Spirit or special grace no man can convert, repent, renew himself, much less 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, work out his own salvation, and when he falls, if God do not withdraw that grace, according to the words of our article, he may by the grace of God rise again. Thirdly, that if in case of fall God doth so withdraw his grace, than the man cannot so renew himself, or recover to repentance, nor can the ordinary power of the ministry work upon him. Fourthly, that God hath in the Gospel threatened upon our not making use of this grace, to withdraw it or take it away from us, as appears by the parable of the talents, where 'tis 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 'twas given, the resisting of sins, 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 sins by the help of it, from him) shall be taken away even that which he hath. Fiftly, that God doth not upon every sin committed by a regenerate 〈◊〉, no not upon every sin committed against knowledge, against grace (if it be but some single act) presently withdraw his grace, for this sin may be presently retracted by repentance, not indulged or stayed in, and then to such humble sinners God gives grace doth not take it away from them. The case that such acts of sin bring regenerate men to, hath from the Scripture been explained in another discourse, which I desire may be there considered, 
Of Conscien p. 34.  and not repeated here. And though it be a sad one, even God's delivering up to Satan, yet doth not that infer the withdrawing 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 sins of his former unregenerate life, like a dog to the vomit, etc. or into a new set of other sins, spiritual pride, faction (able to denominate a man carnal, 1 Cor. 3. 3.) and the like filthiness of the spirit, then doth God withdraw his spirit from that man, and therefore such sins 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 always strive, Gen. 6. 3. when unrighteousness cometh in, i. c. any old or new vicious habit, than the holy spirit of discipline will not abide, Wisd. 1. 5. And therefore 'tis said, 2 Pet. ●▪ 21. That they that after they have known, turn from the holy Commandment, or the way of righteousness, and are again entangled in the pollutions of the world, which they had once escaped, v. 20. fall into a worse estate than they were in before their regeneration; which must needs be by the total withdrawing 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 knowledge or conscience. All which being premised, 'tis clear that they that are thus fallen from a regenerate state to their old 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unregenerate course of sin, etc. and so by God's just punishment deprived of his grace, without which they were able to do nothing, are not now possibly able to recover or renew themselves to repentance. As they that are only slipped or fallen, but not laid down in their mire of sin, might by the grace which they yet have, and by the preaching of the word, be able to do.  
That this is the meaning of the place, may yet farther appear by the similitude following, v. 7, 8. brought on purpose to explain it. For the ground that hath the benefit of the rain to 
7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  moisten its natural dryness, and so to make it able to bear fruit, and that hath sucked in that rain, and been actually moistened by it, (which is the lively expression of the premised regenerate man) if it do bring forth fruit to the husbandman, perform that which it is enabled 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (and is expected from it) to perform, (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 talon) it shall receive blessing from God (the more grace in the parable.) But that same moistened and manured ground (the same regenerate man) which bringeth forth nothing but thorns and briers, (the servant that proves evil and faithless, that makes not 
8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  use of grace to its due end of resisting lusts, and overcoming the world, but falls into his unregenerate sins, lives as if no culture had been bestowed upon him) is rejected, (deprived of that reward which t'other 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  had) for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an agonisticall word, signifies generally in this book, as 1 Cor. 9 27. one that misses the prize, the reward) the blessing of more 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  grace: And contrariwise 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 eternal perdition, or else an extraordinary kind of husbandry, which we call Devonshireing, cutting off the turf and burning it upon the ground, to make that bear which ordinary culture would do no good on, I shall not define. Only 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 himself, or for the ordinary means to work upon him, yet 'tis still possible, that God may by some extraordinary means of spiritual husbandry recover and reduce that man. All that is here affirmed is only this, that there is no promise that he will, and the thing is only 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 myself that God will do it for me, or prejudging others that for them he will not do 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 own natural strength without Grace is so universal a truth, that it cannot be here appropriated to this one case of apostasy or recidivation of the regenerate. For the regenerate, remaining so, can do 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 speaks to converts, who were either thus fallen or in danger thus to fall, (and therefore though the Aphorism might be extended to those others, yet we have no reason to expect, that the Apostle should so far recede from his business in hand as to do it, and so the objection will be of no force) yet will the answer be more clear and satisfactory, if I add, that indeed that which is here said, is proper only to this kind of sinners, the relapsed regenerate. For of the regenerate not so fall'n, it is most certain and agreeable to Scripture-doctrine to affirm, that by the spirit of Christ he can do all things, that he hath sufficient grace, and by that sufficient strength to do what God in the Gospel requires of him, and therefore 'tis affirmed of him, i. e. his person thus enabled, that he is thus able; and consequently he is every where exhorted to do accordingly, to work out his salvation, to stand, to quit himself like a man, to purify himself, and a hundred the like, which (every one) suppose him to have grace by which to do it.  
And for the unregenerate, though indeed he having no grace, can as yet do 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 salvifical grace that appears to all, teaching them, etc.) 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 again mention of the talents dispensed among the servants, to all some, and upon the good use of the least more bestowed. From whence sure it may be concluded, that 'tis by some default of our own, whosoever have not sufficient grace given us, especially the promise being so punctual, that God will give the Holy Spirit to them that ask him of God by importunate unwearied prayer.) Whereas in case of the forementioned relapse, there is no such promise of Grace, to give us such a claim 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 do not resist it, adding much to that possibility; and his no promise to the other, being sufficient proof 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 do by the help of our friends, (which we can do by a derived power, though of ourselves originally we cannot) and God being a friend (I mean no enemy, but lover and helper beyond all friends) to unregenerate men, so far as to give Christ to die 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 compatible 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 Gospel, or Christianity, 
26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  being regenerate and born a new of water and the Holy Ghost, do fall willingly into their old (or other new) courses of sin (for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, not the single act, but the habit of sin, 1 Joh. 3. 6. and 5. 18. Rom. 2. 12. Heb. 3. 17. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added thereto notes it to be a voluntary wilful trade of sin, which is supposed by having received knowledge of the truth; whereas 'tis possible to continue ignorantly, and so by infirmity in such habit, and then that will not be capable of such aggravations as there do follow, nor withal pertinent to this case) by this means fall into a condition, for which the Gospel hath not provided any ordinary remedy. Which 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is the meaning of [there remains not now a sacrifice for sins] 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 despitefully break the law, was upon sufficient proof of it by witnesses, put to death in capital, 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 
28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to those types, he that hath sinned through ignorance or ignorantly, lived, and gone on in sin, (and such the sins of the unregenerate life are counted to be, done ignorantly in unbelief, as Saint Paul saith of himself, and the same will hold of the sins of those that are Christians in profession, baptised, etc. and yet have not amended their lives or forsaken their sins, 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 himself, 1 Tim. 1. 13.) Christ hath died, offered himself a sacrifice for sin, and so delivered men from the danger of such sins, upon condition that they do repent of them, and amend, nay by this sacrifice of his he hath purchased grace for such, sufficient to bring them out of that darkness 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 means of pardon and a means of converting, Christ giving himself, both that he might redeem and purify, 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 weakness (as still there remain some relics of them in the regenerate, the state in this nonage of ours, being but an imperfect state) then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet of still this sacrifice remains, 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 weakness, yet if it be not continued in, but retracted presently by repentance, this sarrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still remains in force for him, as in the Law when the leprosy doth not spread, Leu. 13. 23. or is healed in the leper, 14. 3. then though the Priest shut him up again seven days, etc. 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 sin be leprosy, an unclean spot in the soul, 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 pass for a spot of sons, at least such as shall now not hinder from being a son; and this sacrifice here, or 1 Joh. 1. 7. the blood of Christ parallel to it, cleanseth from such sins as these, continueth pardon and grace as yet to such, obtains of God that he withdraw neither. But if any man, after the embracing of Christ, receiving the truth and grace, i. e. being thus regenerate, shall return to his old pollutions again, (or some new in exchange for them, the filthiness of the spirit in stead of that of the flesh) to a course and trade of sin, having not now the excuses or alleviations, of which before he was capable, showing himself to contemn both the mercy and grace of God, to despise that pardon, and (to make no use of, but chose) to resist that grace; there is no direction for any offering for such; this very sacrifice of Christ belongs not to him so far as by Covenant to obtain continuance of pardon for him, or continuance of grace; God may justly withdraw both, and Christ's blood say nothing to the contrary; nay, God hath told us that in this case he will withdraw both in the places forementioned, and the same may be 
20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  collected from this place from the aggravations here set upon the sin, that it is the treading upon the Son of God, profaning the blood of the Covenant, i. e. making the blood 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 remains behind in justice, or by tenor of the second Covenant expectable from God, is that he should proceed to judge such a sinner, and his zeal 
30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  or wrath burn like fire, to consume all such gainsayers or adversaries that walk thus contrary to all his methods of mercy, of grace, and from hence all that can toward comfort of such be concluded, is, that 'tis not here said, that God cannot or never will give grace again to such, or use means 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 spiritual 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. 
31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  worse than that under Moses law, when the offender, 28. was put to death without mercy) we shall rather have reason to fear God will punish such with excision or cutting off, without giving any new stock of grace to recall them again: For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this book doth not so often import being thought worthy, (which might consist with contrary mercy) as meeting with that reward, actual receiving of it. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 3. 3. is to have honour bestowed upon him, (and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 5. 17.) and not only to be thought worthy of it. In proportion to which if the words should be interpreted and taken without exception or dispensation, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 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 'tis possible that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the good sense signify actual giving, yet it may not in the ill, actual punishing, because to think worthy and to reward, still go together in God, in retribution of good, but not so in evil, his pardoning mercy oft interceding; and again, because those words may well pass not for any law set to God, (but only as a means to keep us from so falling, when we stand, by setting such a direful character upon it, showing us how promiselesse and dangerous such our state is) it will therefore be no temptation to anywho is in this sad estate to be hopeless or give over labouring to get out again, but rather a Summons or Proclamation of terror, strait 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 sleep or lethargy in those sins of adultery and murder, etc. (which were such falls of a regenerate man, and by God's ordinary means 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 floods of tears & penitential expressions to wash out those spots which he had thus contracted (& though even still he lies under the reproach of that sin, 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 heavy 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 add beyond all other example) to him in this behalf.  
And therefore the close must be, that if we have followed them in their sins, 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 add no more save only this, that the product of that which from these places hath been concluded, seems 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 again, and the other to die 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 spiritual 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 been 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 spiritual restore such a man, considering thyself lest thou also be tempted,  Gal. 6. 1. 
Then saith the Devil, I will return to my house from whence I came out; and coming he findeth it empty, swept, and garnished; then goeth he and taketh with him seven other spirits worse than himself, and they go in and dwell there, and the end of that man is worse than the beginning. So shall it be to this evil generation,  Mat. 12. 42. 
Behold thou art made clean, go, sin no more, lest a worse thing happen unto thee.  Joh. 5. 14.  

OF A LATE, OR, A DEATHBED REPENTANCE.  
Brutus in Epist. ad Pergamen.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
By HENRY HAMMOND D. D.  
LONDON, Printed in the year 1646.   

OF A LATE OR A Deathbed Repentance.  
CONCERNING a late or Deathbed repentance, 
Sect. 1.  (which I conceive much fitter for a sad secret consideration in the presence only of God, and the Scripture, & ones own soul; then for a dispute or debate, wherein either each party may be unwilling to yield, or willing to retain their own prepossessions, or else that person that hath long depended on the benefit of a late repentance, may think it great rashness to resign up that hold upon slight grounds, and such will any seem to be at a sudden 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 business of our souls, which in time of health had been sincerely begun, but not perfected; or else the Beginning of that work 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 sick bed, is very proper and useful to that purpose. For the person that hath before that, sincerely converted to God with unfeigned sorrow and confession of all former sins, and firm resolution of amendment, (which is the least that true repentance can consist of) may then, when he sees himself drawing toward a period of a life, mixed with infirmities, and sins, lay his full load on his own shoulders, and so with true sorrow and compunction, come heavy laden to his Saviour, lay down that burden 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 terms promise to receive from Heaven. Nay, he that had before made many good resolutions, and yet through custom/ of the place, through strength of natural constitution, and such like temptations, hath hitherto not been so faithful to his resolutions, as he ought, may now at last upon God's visitation, and by help of this discipline of Heaven, radicate and settle such resolutions so deep, that they would be constant, and persevering, if he should again recover; and so this discipline may in that case be thought to have been designed by God to this wholesome 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 work of repentance at that time, I desire these particulars may seriously 
Sect. 3.  be laid to heart. 1. In a general view of it, whether it be not reproachful 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 honey of their bees, but only the wax, or juiceless part of their labour; and of their wool; those fleeces which were not fit for use, but full of the daglockes, the coursest and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  foulest part of it. That kind of wool, if a late Critics bold conjecture might be heeded, was it in which the sponge of vinegar was put, when 'twas given Christ on the Cross. The Criticism I shall confess very insolent, but the observation on that supposition, true 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heins: in Arist. 21.  and obvious enough, that it was the greatest contumely that could have been 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 defers the forsaking of wilful sins, 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 usefulness 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 himself, that though God's spirit 
Sect. 4.  be thus grieved and resisted, yet he will never be wearied out, but will be as bountiful 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 Gospel, 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 always strive with flesh; the Greek 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 talon that lies so long idle shall at length be taken away, and the flood be sent to awake or drown such unprofitable-spirited-men. It is the fancy of a very learned man, that these were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 3. 19 the spirits (in prison say we) of whom God so complains that they were sheathed, lay idly and unprofitable in mankind, in Noah's days who went and preached 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 God's patience (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) once expected, but at length gave over expecting; the very same provoking condition (expressed by the same word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) that Heb. 3. 18. is put under that direful 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 Jews, and after the death of Christ, yet farther continued to them for some time, upon their resisting of those means, 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 means of grace from the Jews to the Gentiles, v. 28. of all which several repetitions of the same words, this is the plain constant sense, that because they had first resisted that powerful means of grace, so long vouchsafed unto them, therefore they were by God's just punishment deprived of those means (that spoken to them obscurely in parables, which was to others plainly, as the places in the Gospel specify) and so delivered up to hardness 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 gross, and their ears 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 hear, or understand, or convert, and so God should heal 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 means, and not any absolute, antecedent, unprovoked act of God's hardening of them) the manner of setting down the place both in Saint Matthew, and in the Acts, and the rendering it as a reason of Christ's speaking to them in parables, in three other places, will enforce; as might be more largely here manifested, if it were seasonable. And indeed (to return from this short digression) the promises of the Gospel go generally on this ground, assurance of grace to the humble, that is, to those that being sensible of their danger through sin, do obey God's call, and resign themselves up as Subjects to Christ, but withal that threat adjoined of resisting the proud or disobedient, Ja. 4. 6.  
And though it may be said that God doth not always withdraw 
Sect. 6.  his Grace, and his calls the means of grace upon every such resistance of ours, and therefore I may still hope that he will continue them to me to the hour 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 oftener 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. endued with the power of God, v. 21. was, say the learned Jews, upon their worshipping the calf, taken away from them, and an inferior weaker Angel given in his stead, with no more than mere 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 go up in the midst of them, for they are a stiffnecked people. And then sure this will be able to enforce 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 gleam of which truth it was, that the Heathens conceived that their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Gods, or Angels of Cities or Nations, did upon the provocations and sins of the inhabiters solemnly forsake their Altars and Temples, resign up their care and tuition of them. 2dly. That every act of our present resistance adds to our future obduration, as the beating of an hammer on an anvil (such is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theod. the soul that reverberates every stroke or call) makes the anvil the smother, and in effect the harder, I mean less 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 less likely to receive it, than we were before, when yet it appears we did not receive it. Whether by one or both of these means it comes to pass, I know not; but sure every such sin that is thus added to the tale, makes the reduction of any sinner more difficult and improbable then before it was; and I shall appeal to the conscience of every such man that hath for any time flattered himself with the hopes of what a Deathbed repentance may do for him, whether he do not find that ever since he entertained those hopes, he hath grown more reckless, profane, Atheistical, and so much farther from the end he hopes for, or depends on, and every day in an estate more deplorable, and desperate, than other.  
3dly. That we have no reason of believing, or hoping, farther 
Sect. 8.  than we have grounds from the word of God, (the foundation of all belief and hope) and that either from some promise, or example there.  
And therefore the next thing I desire should be considered, is,  
1 How far those promises and examples may be extended, and from thence that it be resolved unreasonable and unsafe to extend our hopes or persuasions of ourselves any farther, than those will make it prudent for us to extend them.  
For the promises, that which is most familiar with us, and on 
Sect. 9  which 'tis most likely most men take up this hope, is that, wherewith our Common prayer-book begins, At what time soever a sinner doth repent him of his sins etc. of which (that we mistake it not) these two things are observable.  
1. That that place contains no promise of Gods giving the grace of repentance at all times, which is the only thing which all this time we consider; but only that at all times God is ready to forgive on supposition that we do repent.  
3 That that place cannot so fitly or probably be applied to a deathbed repentance, because if we look into the margin of our books 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 bear; and that upon examination will yield no more than this, that at what time soever a wicked man shall convert to God, turning from all his sins, that he hath committed, and on the contrary live, and perform the actions of a new life, keep all God's Statutes, that is, perform (though not perfect, yet) sincere, universal, impartial obedience, and do that which is lawful and right, he shall surely live, he shall not die, his transgressions shall be forgiven; and in his righteousness, his renewed sincere obedience, he shall live. Which doing, and keeping, and righteousness, how it can be applied to him which begins his work not till he sees that he is just ready to die, 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 speak of, & therefore shall now suppose there are no such places, and therefore seek 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 reserved for him, and if still he will hope, Job hath told him, The hypocrites hope shall perish, and I shall be bold to add, that there is no greater degree of Hypocrisy, than this want of sincerity, which appears now in him by his not accepting of grace for the present, by refusing or deferring to do that which he is enabled and solicited to do.  
In stead of seeking after more such promises I shall add one 
Sect. 11.  terrible threatening, Psal. 95. which is repeated by Saint Paul in the Epistle to the Hebrews, and by our Church thought fit to begin our daily morning service. Where after these words To day if you will hear 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 hear his voice, 'tis strait added to all others, I have sworn (and God's oaths are irreversible) in my wrath, that they shall not enter into my rest. To which these two other places may fitly be subjoined, 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 mock when their fear cometh. A terrible place to him that hath neglected God's seasons and opportunities, and at last comes to be surprised with Death, and the fears that accompany it, and then begins to fly to God for succour, and grace, and pardon, & God in stead of compassionating, scoffs, & laughs, & mocks, at him; The least that this can import, will 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 admonition of the author to the Hebrews 12. 16, 17. that no man be profane as Esau was, in selling his birthright for a morsel of meat. i e. (at least by way of accommodation) that precious privilege and birthright of grace here, and (consequent to the Christian use of that) his eternal inheritance in Heaven, for some transitory 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 cried bitterly for it, Hast thou but one blessing, O my father? bless me, even me also, O my father; and so, as it follows there, sought it carefully with tears. The full importance of the place is, that they that are guilty of Esau's despite and contempt, which is there called profaneness, may have reason to apprehend that they may fall into the same hazard for their spiritual estate, that Esau did for his temporal, be irreversibly lost, and find no place for repentance in God, though they seek it with sorrow, and grief, and bitter compunction, carefully with tears. To which purpose Christ's dealing with the people of the Jews, is matter of example, and admonition to every of us, Luk. 19 42. when weeping over Jerusalem he said, If thou hadst known, 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 passed, just as he was a speaking, he adds, But now they are hid from thine eyes. For the days shall come, etc. It seems before the point of the coming of those days of their surprisal, the things belonging to their peace were hid from their eyes, to wit, upon that critical fatal act of their crucifying Christ, adding that bloody transcendent impiety to their former kill, and stoning of the Prophets, on which certain 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 God's 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 Jews the measure of judgement, i. e. a pitch of sin, upon which judgement infallibly followed, destruction of whole Kingdoms, and the like. This time is not to be known by any man of himself, (nor to be discerned by any observation, and comparing of himself with others) either by the number of sins, or calls of God, or years spent in sin contrary to those calls, there being so much variety in these, and in God's dealing with men, that nothing but God's revelation can give us any certain 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 certain 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 fullness of sin and ripeness 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 final sentence, an irreversible estate in evil, 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 that place should be read, the censers of these sinners with their souls, 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 special suppllex or furniture of the soul, that, and life are betrayed 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 wisdom 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 been destroyed. It being free to God to take the forfeiture, when, and how far he please, and in case of such filling up their measure, either to withdraw grace only, (which if it be total 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 clear 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 less at, or before his birth, or before God's messages to him) when God is said to harden his heart, & to make him stand, or keep him alive, (when otherwise he had cut him off from the earth, but that he intended thus to reprieve him) that he might show in him his power. Exod. 9 14, 15. Which because it is a notable (and as far 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 down as it lies 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 signs to give authority to their message, and Pharaoh refused to hearken or obey, but hardened 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) hardened Pharaoh's heart, for the words do not bear that in the Hebrew, nor had any such thing by way of story at that time been intimated (only by way of prediction, and evidence of God's prescience, Ex. 3. 19 and by way of Decree what God would do upon it, c. 4. 21. and 7. 3. which was after fulfilled, and not yet, and might therefore be referred to that aftertime) (but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pharaohs heart waxed strong, or hard, was hardened: and so it follows v. 14. the Lord said to Moses, Pharaohs heart is hardened, he refuseth, etc. and so the very same words are rendered by our English c. 7. 22. and c. 8. 19 was hardened, in the passive, not actively he hardened. And so this denotes only an act of stubbornness in Pharaoh, an obstinate resistance or refusal against God's calls and miracles, & not any act of Gods either positive or privative (by way of desertion) in hardening him, only the Lord had said that it would be so, (in the end of that verse) which refers to God's prediction of his stubbornness, c. 3. 19 I am sure that the King of Egypt will not let you go; and that, I say, grounded only in God's prescience, which hath no more to do with (no more influence on) the effect, nor degree of causality in the producing it, than my seeing of any object, hath on the object, being perfectly as extrinsecall and accidental to the effect, as my sight or my knowledge is to another man's action, and the thing foreseen no more necessitated to be by that means, than it would if God did not foresee it, it being common to God with us to work by his will, and not by his prescience, and the absurdity being as great, to affirm that he willeth by his knowledge, as that he knoweth by his will, or that I see with my ear, or hear 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, etc.  seems discerned by some hint in Valla's writings, and from him Beza learned, 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 seems was a very sufficient means of conviction unto this obdurate Pharaoh, for so saith God, Hitherto thou wouldst not hear, but in this thou shalt know that I am the Lord, behold I will smite, etc. this visible judgement was able it seems to extort from him the acknowledgement of the hand that sent it, in this thou shalt know, and yet after this, it follows, that Pharaoh's heart was hardened, 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 signs) the same thing also by their enchantments.  
After this comes the plague of frogs, and that it seems came so 
Sect. 15.  near him (on him c. 8. 4. and into the King's 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 entreats his prayers for deliverance from this plague, and promises that he will let the people go, v. 8. and Moses, to improve this mercy to him, that it may be a softening deliverance, that the frogs 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 seems 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 Magician's enchantments) he hardened his heart, and hearkened not, v. 15. and this was a third wilful act of his own obduration, agreeable to what God had foretold of him, as the Lord had said. Then comes the plague of louse, v. 17. and in this the Magicians are posed, v. 18. the Devil that before could hurt but not deliver, that could do destructive, but not saving miracles, is not now able to destroy, to do mischief, confesses and proclaims the finger of God, as he doth the Messias in the Gospel, when the Pharisees denied him, and yet for all this, this testimony and sermon of the very Devil against him, it follows, his heart was hardened, v. 19 and he hearkened not as the Lord had said.  
After this comes the swarm of flies, & that not only as a plague 
Sect. 16.  miraculously produced, but with a sign, v. 23. a division betwixt God's people and his, no flies 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 seems 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cattle which were sacred among the Egyptians, first by law forbidden to be killed, & after, though not then, received into the number 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 special God of the Egyptians) he proceeds farther and giveth way that they may go into the wilderness, only you shall not go very far away, v. 28. and upon this promise, Moses promises to entreat for him, v. 29. But now Pharaoh had already hardened his heart four times, & at one of those times he had over and above dealt falsely, promised fair, c. 8. 8. but brake his promise, and therefore now Moses after this fifth judgement, though he promise to pray upon his promise to mend, yet doth it with a particular warning more than 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 than ever before, and yet v. 32. as soon as the judgement was removed, Pharaoh hardened his heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 hardened, 7. and so still all this while though Pharaoh was obdurate, yet this by no act of God's, but Pharaoh hardens his own heart, and will not let Israel go, as the Lord commanded. Upon this God sends another judgement, that of boiles and blains, v. 10. and then 'tis said in a new stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hardened 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 margin directs, and was the judgement before threatened implicitly in that special caution or warning, c. 8. 29.) and this God never did till then; and therefore as after that warning 'tis said that Pharaoh hardened his heart this time also, so 'tis here said, v. 14. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this turn, this time, now, though not before, God would pour all his plagues upon his heart, and those plagues on his heart are sure effects of Gods obdurating.  
Upon which immediately follows the passage wherein the greatest 
Sect. 18.  difficulty lies, 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 means, but drowned in the red sea some time after. But thus should the words be rendered, And (or For) now I had sent or stretched out my hand, and I had smitten thee and thy people by thee pestilence, and thou hadst been cut off from the earth. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the preter tense, sent, saith Ainsworth, or rather had sent, (as 'tis ordinary in Hebrew for the preter tense to bear the sense of the pluperfect tense) and Paulus Fagius from the Chaldee Paraphrase, nunc prope erat coram me ut dimisissem, I was near stretching out my hand, referring as 'tis 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 cattle, or else to those boiles, v. 11. which might be plague-swelling, and so proper enough to have cut him off; and so that which follows will be more clear, 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 Latin, sustained thee, (for otherwise had it not been for this, I had smitten thee with the murrain or plague before, and thou hadst some time since been cut off utterly, but that I intended) to show, or make known, or make to be seen (for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies) my power in thee, as in cutting up or anatomising a man alive, which is condemned to death, (saith chrysostom) that others may be instructed and benefited by that dissection.  
In this matter 'tis true Saint Paul reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
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  the meaning of the story, and not on the other side this rendering of the passage in the story (which the context enforceth, 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 refer 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 says he might have slain him with plague or murrain; and so be rendered raising, as that signifies a raising one out of a danger or sickness, a rescuing or recovering him, and so keeping alive, as 'tis ordinarily used in Scripture of raising from sickness 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 book of Wisdom 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 show his wrath, etc. endured with much long suffering the vessels of wrath fitted to destruction.  
And then when Pharaoh's heart was thus hardened 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 reserved, beyond the ordinary period of life, kept alive for this remarkable judgement) as yet exaltest thou thyself, etc. and in reference 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 find fault all the while of the former six judgements, when Pharaoh hardened his own heart; but now when God hath hardened him, and by a total deprivation of grace (without which he cannot choose but sin) 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 'tis confessed 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 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrys: t. 5. q. 778. & again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a figure of depelling the intention, or avoiding the hate of the objection) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sect. 21.  determining or stating any point of controversy or question, particularly of that immediately precedent, [who hath resisted his will?] but for the puzzling 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 chrysostom be fully cleared, if this were not already too large an overgrown 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and this part of it impertinent wholly to the matter in hand.  
The result of all that I have laboured to lay down concerning Pharaoh is this, that although his state were a long time but reversibly ill, as long as he hardened his own heart, yet when his own obdurations were come to the fullness of measure, and he ripe and dropping into hell, as after the sixth judgement he was, than 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, hardened his heart, and obstructed all possibility of repentance from him, and so concluded him in this life in an irreversible estate.  
Having gone thus far, I shall now demand, whether an impenitent 
Sect. 22.  Christian, that in the midst of many means of grace, many calls of Christ for many years together afforded, doth repeat and reiterate his resistances, and hardens so oft his own 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 wickedness 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 signs 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 complain for want of them he may within a while (if he have not already) meet with some rousing judgement, some sharp disease of the stone, or strangury, or fever, a thunder and lightning about his ears, which will be able to supply that place, and aggravate his guilt, perfectly as high as Pharaoh's, if he be not reform; 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 calls of Christ in the Church, and is not wrought on by them, neither would that man repent, though all Pharaoh's miracles were showed before him; some magician-inchanting-deceit, (flattery of his own corrupt heart) or comfortable hope, which the removal of a punishment would be apt to infuse into him, would be as sure divertisements to avoid the force of the most powerful work 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 days doth come in this life to that irreversible estate; This I am most willing to grant, and from thence to conclude, that 'twill be a great madness for any melancholy hypocondriac from this discourse to take occasion to pahnsy himself actually in that estate, and from thence to give over all hope, and labour to get out again. 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 piece of fury, thus to run into that, which I fear, when the fear 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 do not take heed, which if it be believed 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 far more proper use of this doctrine will be, 1. To hasten our repentance. 2. If it have been deferred too long, then to help to repair that defect by more zeal and intention, and vehement desire, by more humiliation to root it deep, 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 fears, and show 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 sin, which is styled sin 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 despair to him, but rather of rousing and wakening him out of his presumption. This one answer is alone abundantly 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 fancy or jealousy of his own, raised only on some occasion or pretence, I am sure not ground, or cause taken from this Discourse) will be so unreasonable (and withal so impossible to clear or rescue any the truest and wholesomest discourse from such accidental mistakes, and scandals, and inconsequent conclusions) that I shall not add any more words to prevent, or cure it.  
The truth is, there is another kind of desperation, that of going on still in our wickedness (as Jer. 2, 25. [thou sayest there is no hope] is set to signify, saith Grotius, abstinere nequeo, I cannot abstain, and that impotence an effect of a passionate will, or a custom in sinning, as follows in that verse, I have loved strangers, and after them will I go) the running headlong upon all the sin, 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 Gospel promises (the only ground of hope) are made over to us; and to fprtifie us against that, is the only design, and project of this paper. I wish it may prove successful to it.  
All which being not only granted, but proposed as necessary considerations to be taken along with this doctrine, it remains still clear and uncontrolled, that God may, if he will, thus punish a hard heart with total and final substraction of grace, and so with hardening irreversibly, either here, (which I only say he may, but know not that he will) or at the hour 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 beforehand to divine when the latter or former will come, either to another or to myself, 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 10th generation the deluge came upon the old world, and in the 10th generation after that, the fire and brimstone came upon Sodom, and nothing but repentance could then have reprived them, or put off their ruin; To that end 120 years' warning was given to the former, and Noah designed a preacher of that repentance; and to the latter, the Chaldee reads, that God came down to see, whether they had made to cease, or made an end (so paraphrasing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) i. e. repent, Gen. 18. 21. & if not, I know, saith he, what I will do; Irreversible destruction in that case. And our Saviour's parable of the Tree that for so many years received the owner's 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 10th 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 journeys end. Fourthly, that an unreformed sinner, if he do (on confidence of longer space, and resolution not to begin that so necessary a work of repentance till the last, but in the mean to enjoy the pleasures of sin, till the days 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 fatal punishment on him, and so, if he will go on, may that next minute (for aught he knows or any can ensure him) engulfe himself 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 seems to allow 
Sect. 25.  as free a reception, and as fair 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 soon as he is, not when the earlyer call hath been oft rejected, on purpose to avoid the heat and burden of the day; much less when 'tis therefore rejected, because it is too early, and because the going in later will serve turn as well; for sure God is not likely to be circumvented, and cheated, and mocked, by such crafty merchants as these, nor to call such at the eleaventh hour that would not come, at the 3d, nor 6t, nor 9th, nor to admit, or reward them that come in that manner, as they are likely 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 possess the land, but they refused to go up; afterwards when he bid them not, they would needs go up, & then they miscarried in the attempt; the application is easy and terrible to the delayer, or refuser, and the parable of the foolish Virgins seems to bring it home to our purpose, they come knocking when the door is shut, and find no admission. Mat. 25. 11.  
And beside the deterrements that may thus be offered us on 
Sect. 26.  God's part in this business, many other are ready at hand from consideration of ourselves, as 1. that though God do continue to call, yet we may be as likely to defer still, as before we were, and to think that other one act of procrastination may be as safe, as the many former have been. 2. That leisure, will, or strength may then be wanting, and then far more probably than before, by how much a more chronical habit doth harden the heart, weaken, and stop the ear, and many the like; and so still nothing is safe, but present instant returning. The Prophet's speech is remarkable to the confirmation and enforcing of this, Esa. 55. 6. Seek the Lord while he may be found (it seems 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 ye upon him while he is near. Let the wicked forsake and return, etc. an actual forsaking and returning (sorrow for loss of heaven, or apprehension of instant hell, will not serve the turn) and then comes the promise that God will have mercy, etc. and so Prov. 8. 17. Those that seek me early shall find me, the promise is to the early seekers, and to no others, and so far 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 deathbed repentance should be depended on, I think there is but one that will be pretended, that of the thief upon the Cross; concerning which it is observable,  
1. That it appears 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 far as we have any knowledge, he seems not ever to have heard of Christ, at least to have been called or instructed by him, till he met him upon the Cross, 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 Gospel.  
3. That for the thief to be converted then, and believe in Christ in that state of greatest humility, upon the Cross, (which so scandalised the Jews, when by all other motives they were inclined to have believed on him) was a most notable illustrious eminent act of faith, and aught in any reason to be preferred before that which is ordinarily found among men.  
4. That it was accompanied 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 Kingdom.  
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 Cross, and this was an argument to himself and others, (and was it seems 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 thief in the midst of all temptations to the contrary, the Cross one great temptation, and such as almost all the Disciples were shaken with, and besides the other thief was his tempter to the contrary, railing on Christ, etc. Luk. 23. 29, and also the chief 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 confessor in the company. These particulars being observed will give us reason to acknowledge the difference great betwixt the example of the thief, and any that make use of that example to defer 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 believe, 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 thief 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 thief, for he was strucken to the earth, in the midst of his threatenings and slaughters against the Church, and before he was recovered again, undoubtedly converted, and after lived to be a most gracious Apostle. To which example as far as can concern 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 auditors, when they said, Men and brethren what shall we do? to which he there answers, Repent, etc. whether I say any man would affirm, that he had been saved (and yet sure that trembling and saying amounted as far as sorrow for sin, without actual amendment) or at least bring any evidence o● Scripture to confirm 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, unless the Antinomian doctrine may amount so far.  
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 sin against light, and so a wilful, deliberate crime, and by that God is provoked to withdraw, rather than invited to give more grace. But Saint Paul affirms of himself that he obtained mercy because he did it ignorantly, in unbelief, 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 errors in time of life, or accept their repentance for all sins known and unknown, (so there were in them a preparation of mind to have deposited their errors upon sufficient light, and to have reform the sins consequent to those errors) yet that a bare sorrow shall be accepted for wilful sins, 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 himself, and to others by ordinary means utterly un-evident, because he is supposed to die before any sufficient trial of it) I conceive will not be thought concluded convincingly from that example.  
3. Whether the enlarging of Saul's life and abundant labouring 
Sect. 31.  and suffering of his, after conversion, be not an intimation (very observable) that great sinners, when they are converted, must do much more in Christianity, (I mean exercise more acts of sorrow and repentance, whether by way of restitution to those that are wronged, or of satisfaction to those that were scandalised, or to express the sincerity of the change by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 7. 11. of revenge on himself) then would be necessary to the salvation of another: and if ' were so of Saint Paul, whose former sins were committed ignorantly, then how much more of wilful continuers in sin, as he, that thus defers his repentance, is supposed to be?  
The promises and examples from Scripture being considered, and 
Sect. 32.  found unconcluding: the fifth thing to be considered, is, whether he that thus depends on a deathbed repentance, do it not because that time will be more probable for him to repent in, than any other, and that though he repent not before that time, yet than it will be probable, which if he do, then must he think it either, 1. in his own power to repent without grace, and that is Pelagianisme, or 2. that God's terrors, 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 hear not Moses and the Prophets, neither will they be persuaded though one rose from the dead) & indeed to all Divinity, which asserts the principal 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 special grace shall not then be wanting; For which yet we have showed there is no Assurance; and for the probabilities which may induce persuasion, though not assurance, let us now consider,  

1. Is it probable, that in this case God should give more grace than ever he gave before? Or 
Sect. 33.   
2. That the same or a less measure of grace then, should work 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 withdraw 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 only God permitting, but God deserting, and sometimes God delivering up, and possibly obdurating also.  
For the second, 'tis certain that the longer a habit of impenitence 
Sect. 35.  in any sin hath continued, the more obdurate the person is, especially if it have been sin against light, (as our case supposes) and though it be not simply impossible to God to melt such, yet extremely improbable it is, that they shall be melted without a far greater degree than that, by which before they were not melted. And though sickness itself may be a means of some force to work good, and being added to that grace, which without it prevailed not, may now possibly prevail, yet is this a great uncertainty. For, 1. Some men are worst under the rod. Exod. 6. 9 They harkened not for anguish of spirit and for cruel bondage, their anguish kept them from harkening. This Hypocrates observes, de aqua, aere & locis, and from thence hath a pretty heathenish argument, that a disease among the Scythians which he speaks of, was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of God's sending, because it fell not on poor men, on whom he conceived the Gods would inflict all their evil things because of their murmuring and blaspheming. 2. They that are affected by the rod, do not all repent sincerely, Hos. 7. 14. They have not cried 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, only a putting on sackcloth, and going softly, (not much of an higher pitch than what hath been related of an horse that by the help of a hot floor 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 liars unto him, submit themselves, as our other translation reads, but submit feignedly, their love of God is but little improved, though there be an outward form of submission, extorted it seems even from haters; and so to this may belong that censure of Saint chrysostom, (l. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:) which he brings as an argument why men should be only persuaded, not forced to reformation of any fault or error, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because God rewards not those that upon necessity abstain from evil, but only those that voluntarily do it. And it is observable in the ancient canons, that they that deferred their baptism till 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 mark of the Church's judgement of such men. Nay, 3. that which is then done by any man, there is no certain judgement 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 made by one that is brought so low: and sure repentance is a very easy task, 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 pains; 2. decay of spirits, and a consequent numbness and dulness; 3. the hurry of worldly business then to be composed and set in order; all which being put together will add extremely to the improbability of any man's 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 work so great, so weighty, that before he could find no leisure, 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 sick, and the nearer our end, the less are we apt to believe 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 mortal, 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 Gospel, being as indispensably required of all that come to years and powers and means of knowledge, as ever the condition of the first Covenant was under that; And that condition is, Repent and believe the Gospel; &, Except you repent you shall all likewise perish; now I hope 'twill be no news to say, that repentance is more than 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 himself, and the example of Esau's birthright 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 turn to regain the spiritual inheritance. Besides this sorrow, the most that that state is capable of, is a resolution of amendment, (as for actual amendment, or the evidencing of that resolution by actions, this state is supposed uncapable of that.)  
Now concerning a deathbed 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for then the corn should be growing up; the deathbed is a special season for the exercise and evidence of many Christian virtues, 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 thinks he shall die. 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 unkindness to adhere to the conclusion, when the praemises are confuted, and to do that which he resolved, when that upon which the resolution was made, (self-love and carnal advantages, and interests) shall as much oblige him to make contrary resolutions; the invitations of the flesh being as persuasive in health, as the terrors of hell affrighting in sickness, the present pleasure now as strong an argument as was then the approaching pain, especially when the pleasure hath the advantage of being represented alone, without the rival; which was the only means by which the other came ever to prevail. From such grounds of discourse as this, what can be expected of this sick resolver, but that he resume his sins with his health, leave his new vows in that bed, where first he took them up, discharge his fears, and his good motions, his Physician 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 weariness of pains may be taken for a weariness of this world, so that weariness may be taken for mortification, and that mortification for resolution of amendment.  
5. That the no strength then to sin, may easily pass for this resolved amendment; or however resolution to amend at a time when I have no strength to sin, may last no longer than 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 certainly 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 man's sight, betwixt the seed that sprung up without root, and that which was sowed in good ground, till the shining of the Sun made the discrimination) and that error not only others, but ourselves may be subject to; we commit many things in time of temptation which in absence of the temptation we resolved against, and really believed that resolution had been sincere; & so we omit in like manner: and the reason is, because we resolved it only absolutely, but foresaw not the price to be laid down for it, either did not discern, or else did not resolve on the pains or difficulties that it would cost us to perform it. He that is sick, and is assured that such a potion will cure him, resolves firmly he will take it, & is perhaps at that time persuaded that this resolution is sincere, & yet when the potion comes, and proves extreme offensive to the taste, he will rather die then swallow it; This argues the resolution either not largely enough extended, or not deeply enough radicated; he had only digested the potion, as physic, but not as loathsome, as prescribed for his good, but foresaw not then (or after is not courageous enough to overcome) the bitterness of it.  
And though I shall not affirm or conceive that every resolution is unsincere which ever actually fails, or possibly might fail 
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 again 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 kinds of that I shall name a few 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. The resolution that doth not (or would not on supposition of trial) hold out against the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ordinary humane temptations, such as are proportioned to the strength which we have, or which, if we use the means prescribed, we shall be sure to receive. 2. The resolution that is not deeply rooted in an honest heart (as that is expressed first by the good, then by the moist hospitable soil, 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 means, as well as the end, the difficulties and temptations, as well as the easier and more amiable part of the task: the man in the parable that sets on building without considering the charge, without laying or disigning the means whereby to go through with it, the Herod that rejoiced 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 looked upon himself, and the pleasant sins, the brother's 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 only lays hold on the prize, or the duty abstracted from the condition, which is the pleasanter, the Balaams wish for the righteous man's death, without any real change, productive of a righteous life, or the young Augustine's wish, that would be chaste, but would not yet part with the pleasures of incontinence, or the general humour of the world, to like heaven as the place of bliss, and piety as the way to Heaven, but not to mortify one lust for the compassing of either. 4. The resolution that proves weak, and failing, not for want of strength, but of courage, not for want of the gift of grace on God's part, but of our making use of this grace when 'tis given, or of those means to which 'tis promised, (such are that spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of prayer, humility, ardent importunate humble requests to heaven.) 5. The resolution that is not universal against all both sins, and temptations to those sins, and those not only such as now he finds inclinations to in time of disease, but also all other that in time of health may be most likely to assault and to win him; And in a word, the resolution which God, that sees unerringly, sees to be but temporary, or partial, or hypocritical, in any, or all these or any other respects; And then such a resolution as these (whatever it appear to us who are not such infallible judges of ourselves, but whose hearts are deceitful above all things) cannot have any rational, or Christian ground of hope (merely by the good hap of being taken away before trial, i. e. in effect, before this hypocrisy 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 trials, which I conceive is the ground upon which the Schools affirm that a strong contrition may on the deathbed be accepted without restitution, etc. 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 ourselves in this case cannot know it, and consequently the deathbed repentance, if in any particular it prove to be such as shall avail in another world, yet cannot afford the dying man any comfort or rational 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 deferred present repentance and relied and depended on late deathbed repentance, to whom it succeeded well. I profess myself 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 righteousness 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 advice and deliberation through the prevalency of his sins which he loved dear, defers 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 mean that disease that cuts him off speedily) if that man have remained impenitent till then, it be not a very ominous and inauspicious sign, that that man hath filled 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 continual expectation, [Cut it down, why cumbreth it the ground?] If on the coming 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 bear fruit, well, but if not, then cut it down, and that voice be harkened to, that is, if that disease do 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 down; 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 means to harden his heart, have we not reason to fear, that God's coming 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 effectual 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 till we fall into God's attaching apprehending hands, of which the doom is there most sad; It is a fearful thing so to fall.  
Having proceeded thus far 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 less profitable speculations, and contribute little to the direction of practice, the only aim of this paper, (and therefore what was thus prepared shall not here be inserted) yet by way of necessary satisfaction to a practical question. And the question is this, In case I be a minister, called to give comfort to such an one, viz. an habitual customary sinner, which were thus surprised by the hand of God, any mortal disease or wound, and were thus cast down with extreme horror of mind, and from thence professeth himself 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 himself 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 evil again in the sight of the Lord, and served Baalim and Ashtaroth, etc. and forsook the Lord and served not him, v. 6. upon this God's anger was hot against Israel, and he brought a double distress upon them, v. 7, 8, 9 and Israel was sore distressed. And then v. 10. the children of Israel cried unto the Lord, saying, We have sinned against thee, both because we have forsaken God and also worshipped Baalim. Here is that confession and sense of the provocations, which our case supposes, and that in time of the sore distress, and so in that parallel also. And then God's return to them is remarkable, 1. An expostulation continued for three verses, to aggravate their crime and ingratitude, and the close an absolute refusal, 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. Go and cry unto the Gods which ye 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 than it follows, his soul 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 exemplary to us, as far as the cases shall appear parallel, may pass for a general or first answer. But then 2ly. and more distinctly to the question, I answer, that in this case the course I would prescribe to others, or observe myself, 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 sins, 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 ascertain comfort to him; I mean by preparing him to a right capacity of it, by increasing yet farther in his heart, and rooting as deep as I can the mourning (which if sincere hath the promise of comfort, Mat. 5.) the sorrow for sin, the humiliation and indignation at himself, the vehement desire, the zeal, the revenge, the all manner of effects of Godly sorrow, and indeed by doing my utmost in perfecting this so necessary work in him; which if by the help of God it be done, and those graces deeply rooted, (through a consideration not only of the instant danger, but detestable uglynesse of sin, the provocation offered to a most gracious Father, & most merciful Redeemer, and sanctifying Spirit, together with all the other humbling matter from the particular sins, and aggravating circumstances of them) it will then be that Godly sorrow which the Apostle speaks 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 College in Oxford.  10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or as some manuscripts read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. as I conceive a repentance, a change, or amendment, which will not be retracted again, 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 ascertain it. And yet of this mercy if I through some error or neglect of mine, should not give him (nor he himself through the greatness of his sorrow, the flood of tears in his eyes, otherwise find) any comfortable assurance, yet is he by God's immovable 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 own spirit, is the present comfort, and joy of some few minutes, which will soon be repaired, and made up to him at death, by God's wiping off all tears 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 go about too hastily and preposterously to grant him any such comfortable assurance that he were already accepted, (I mean not now that he should be accepted, if his change be sincere, or his sorrow such as would bring forth that change, for that conditional 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 soon, before the work were done, the plant rooted deep enough, (and that were utterly to ruin 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 beforehand, but not at all advantage him toward another life; which loss being so unmercifully great, and acquisition so unconsiderably small, it were great uncharitableness to run that hazard, and so still the best way must be by proposal of conditional, but not of absolute comfort, to humble him unto the dust, if so be there may be hope, to set him this only task of working out his salvation with fear & trembling, laying hold on God's mercy in Christ▪ his general but conditional mercy for all penitent purifying sinners, (for confessors, 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 do good upon him, if this do 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 scandal of his sins, etc. and this absolution the Church (and I, if she have entrusted to me that power) ought to grant him in articulo mortis, when the binding him, or retaining his sins is not probable to do 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 forgiveness, & 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 myself: But for the second thing signified by absolution, viz. the pronouncing him absolved in heaven, all that I am obliged to, by duty or in prudence, is then to do it, when by examination of his sorrow and resolutions, I am inwardly persuaded that his repentance is a well- grounded and radicated repentance; and in that as I would not persuade any man to be over easy, or popular, (that humour of the Emperor now a days stolen into the Confessor, neminem tristem dimittere) because of the possible hurt, and unproportionable gain of it; so if any man should be over austere, and difficult, only out of desire to make the penitent yet more penitent, (and not to bruise the broken reed, to tyrannize over his wounded soul) to make heaven more surely his, by his being not yet sure of heaven; this will be at the worst but an error of charity, which will never be imputed to the confessor, much less to the penitent, it being acknowledged that the Ministers absolution doth not avail, nisiclave non errante, and consequently that his denying absolution (clavae errante still) will never do any hurt; the error of his key in shutting or retaining being in reason no more mortiferous, than the like error in remitting is salvifical.  
Agreeable to this decision you shall find the practice of the 
Sect. 45.  Church anciently, when ecclesiastical 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 ways 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 Kingdom, 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 poor calamitous Kingdom is now dissected also. We have enjoyed a long day of God's merciful and gracious calls to repentance, and many solemn admonitions at the door as it were of every Church, at the beginning of our daily service, [To day if you will hear 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 judgements being now fallen 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 withal some acts perhaps of confession have been 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 return upon our returning; Nay were the resolutions of amendment, (which perhaps may be observed in many) sincere resolutions, such as that allseeing eye doth discern, would hold out against all the temptations of peace again, there were yet hope that for that sincere change of those many, the judgement (of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at least, that final total excision, that seems to be threatened) might be reversed, (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 clear, as if Euclid had demonstrated it, that yet that work is not done, that the repentance of the Land is but hypocritical, such as the present weight of the judgements hath extorted from us, not such as would continue upon their removal, like the strange quick sent that is reported of the wild boy of Liege, to have been 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 ruin 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 sin, purely for sin, (for though judgements may be the monitor to put us in mind of those sins, and so the occasion of that sorrow, yet nothing but sin may be allowed the cause of that sorrow, or if it be, as soon 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 reprieval. When the whole heart of this Kingdom, 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 pulled off, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 4. 13. (as the entrails of a satrifice cut down 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
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 Herd, 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 than Presumption.  If ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? Offer it now to the Governor, 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.