to a judgement of turning the water into blood v. 16 17. and that it seemes was a very sufficient meanes of conviction unto this obdurate Pharaoh for so saith God Hitherto thou wouldst not heare but in this thou shalt know that I am the Lord behold I will smite c. this visible judgment was able it seemes to extort from him the acknowledgement of the hand that sent it in this thou shalt know and yet after this it followes that Pharaoh's heart was hardned v. 22. neither did he set his heart to this also v. 23. and the reason is given because the Magicians did in these two signes the same thing also by their inchantments After this comes the plague of frogs and that it seemes came so neare him on him c. 8. 4. and into the Kings Chamber saith the Psalmist that though the Magicians were able to do the like yet being not able to deliver him from them again he calls for Moses and intreates his prayers for deliverance from this plague and promises that he will let the people goe v. 8. and Moses to improve this mercy to him that it may be a softning deliverance that the frogges and the obdurate heart may depart together bids him choose his time when v. 9. and it shall be done for him v. 10. that thou mayst know that there is none like the Lord our God But it seemes this had no effect on him neither for when he saw there was respite when the judgement was removed now God's mercy was his temptation as before the Magicians inchantments he hardned his heart and harkened not v. 15. and this was a third wilfull act of his owne obduration agreeable to what God had foretold of him as the Lord had said Then comes the plague of lice v. 17. and in this the Magicians are posed v. 18. the Devill that before could hurt but not deliver that could doe destructive but not saving miracles is not now able to destroy to doe mischiefe confesses and proclaimes the finger of God as he doth the Messias in the Gospell when the Pharisees denied him and yet for all this this testimony and sermon of the very Devill against him it followes his heart was hardened v. 19. and he harkened not as the Lord had said After this comes the swarme of flyes that not only as a plague miraculously produced but with a signe v. 23. a division betwixt God's people and his no flyes swarming in Goshen but in all Egypt besides on purpose to make him sensible of his sin by the particularity of the punishment to the end that he might know v. 22. on purpose to teach him piety By this it seemes Pharaoh is wrought on a little first to give leave that they shall sacrifice to God without going out of the land then when that would not serve because by so doing they should sacrifice the abomination of the Egyptians to the Lord before their eyes v. 26. i. e. those things which the Egyptians would detest to see so used Gen. 43. 32. to wit in Manetho's phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cattell w ch were sacred among the Egyptians first by law forbidden to be killed after though not then received into the nūber of their Gods for so was Apis saith Tatitus a bull and the speciall God of the Egyptians he proceeds farther and giveth way that they may goe into the wildernesse only you shall not goe very farre away v. 28. and upon this promise Moses promises to intreate for him v. 29. But now Pharaoh had already hardned his heart foure times at one of those times he had over and above dealt falsely promised faire c. 8. 8. but brake his promise and therefore now Moses after this fift judgment though he promise to pray upon his promise to mend yet doth it with a particular warning more then at any time before but let not Pharaoh deal deceitfully any more v. 29. as ominating that if he bid now the danger would be greater then ever before and yet v. 32. as soone as the judgement was removed Pharaoh hardned his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hac vice this turn this time also Upon this God sends that plague of murrain upon all the cattle of Egypt c. 9. 6. and the heart of Pharaoh was hardned 7. and so still all this while though Pharaoh was obdurate yet this by no act of God's but Pharaoh hardens his owne heart and will not let Israel goe as the Lord commanded Upon this God sends another judgement that of boiles and blaines v. 10. and then 't is said in a new stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord hardned the heart of Pharaoh v. 12. which sure was the time at first referred to by God by way of prediction to Moses c. 4. 21. as our margent directs and was the judgement before threatned implicitely in that speciall caution or warning c. 8. 29. and this God never did till then and therefore as after that warning 't is said that Pharaoh hardned his heart this time also so 't is here said v. 14. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this turne this time now though not before God would powre all his plagues upon his heart and those plagues on his heart are sure effects of Gods obdurating Upon which immediately follows the passage wherin the greatest difficulty lyes c. 9. 14 15. not as we read it for now I will stretch out my hand that I may smite thee and thy people with pestilence for the event proves there was no such matter Pharaoh was not smitten by the pestilence nor cut off from the earth by that meanes but drowned in the red sea some time after But thus should the words be rendred And or For now I had sent or stretcht out my hand and I had smitten thee and thy people by thee pestilence and thou hadst beene cut off from the earth It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the preter tence sent saith Ainsworth or rather had sent as 't is ordinary in Hebrew for the preter tence to beare the sense of the pluperfect tence and Paulus Fagius from the Chaldee Paraphrase nunc prope erat coram me ut dimisissem I was neare stretching out my hand referring as 't is probable to the plague of the murrain in the beginning of the Chapter called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in this verse and that v. 3. which might have seized upon him and his people as it did on his cattell or else to those boiles v. 11. which might be plague-swellings and so proper enough to have cut him off and so that which followes will be more cleare But not And in very deed for this cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have not raised thee up but made thee stand kept thee alive sustentavi te saith the ancient Latine sustained thee for otherwise had it not beene for this I had smitten thee with the murrain or plague before and thou
belong unto thy peace and as if that time were past just as he was a speaking he adds But now they are hid from thine eyes For the dayes shall come c. It seemes before the point of the comming of those dayes of their surprizall the things belonging to their peace were hid from their eyes to wit upon that criticall fatall act of their crucifying Christ adding that bloody transcendent impiety to their former killing and stoning of the Prophets on which certaine irreversible destruction went out against them In which case though Noah Daniel and Job should intercede they should not be able to reverse it To which purpose 't is observed generally by Divines from these and the like grounds that there is to every wicked man a time when the measure of his iniquities are filled up and Gods patience in waiting for him so wearied out that he gives over calling or expecting or waiting his repentance This was wont to to be called by the Jewes the measure of judgment i. e. a pitch of sin upon which judgment infallibly followed destruction of whole Kingdomes and the like This time is not to be knowne by any man of himselfe nor to be discerned by any observation and comparing of himselfe with others either by the number of sinnes or calls of God or yeares spent in sinne contrary to those calls there being so much variety in these and in God's dealing with men that nothing but Gods revelation can give us any certaine knowledge in this point Only this may be said of it 1. That the death of an impenitent sinner i. e. God's plucking him away in that state is when it comes a certaine indication of it 2. That it is possible I say possible that it may be before the time of death i. e. that the man which is come to that fulnesse of sin and ripenesse for excision may be kept alive by God beyond that time and if that which I say is possible ever actually be then is that man concluded under a finall sentence an irreversible estate in evill even in this life and consequently 't is possible some impenitent sinner may in this life arrive to that estate For as Numb 16. 38. the censers and the lives of Corah and his company were forfeited to God together as that place should be read the censers of these sinners with their soules or lives v. 38. are hallowed v. 37. i. e. consecrated forfeited to God their goods and their lives together so is it with grace the speciall suppllex or furniture of the soule that and life are betray'd together the same degree of sin the same pitch of provocation makes forfeiture of both and then God may use his power and dominion as he please take both together or take one and reprieve the other for some time withdraw grace and leave life for some ends in his wisedome seeming good to him and as there the censers were not destroyed but made into broad plates for the Altar used to the service of God when the owners were swallowed up quick so no doubt on the other side might the owners have been kept alive used by God some way to set out his glory and yet the censers have beene destroyed It being free to God to take the forfeiture when and how farre he please and in case of such filling up their measure either to withdraw grace only which if it be totall and final makes up the irreversible estate or else if he so please to call for both the deposita at once take away grace and life together That I thus take confidence to conclude is upon the authority of Scripture which hath made it cleare to me that it was thus actually with Pharaoh at one time of his life after the sixth judgement peculiarly but not before through all or any part of the space of the former calls much lesse at or before his birth or before Gods messages to him when God is said to harden his heart to make him stand or keepe him alive when otherwise he had cut him off from the earth but that he intended thus to reprieve him that he might shew in him his power Exod. 9. 14 15. Which because it is a notable and as farre as I have observed in Scripture a singular example and because by some mistakes in our translation and by other prejudices it is become somewhat obscure I will here set downe as it lyes in the story Moses Aaron are sent to Pharaoh with that message from God concerning the dismission of the Israelites and with miracles and signes to give authority to their message and Pharaoh refused to harken or obey but hardned his heart Exod. 7. 13. In which place our ordinary Translation hath mistaken for it is not to be understood as we read it that he i e. God as yet hardned Pharaoh's heart for the words do not beare that in the Hebrew nor had any such thing by way of story at that time beene intimated only by way of prediction and evidence of Gods praescience Ex. 3. 19. and by way of Decree what God would doe upon it c. 4. 21. and 7. 3. which was after fulfilled and not yet and might therefore be referred to that after-time but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pharaohs heart waxed strong or hard was hardned and so it followes v. 14. the Lord said to Moses Pharaohs heart is hardned he refuseth c. and so the very same words are rendred by our English c. 7. 22. and c. 8. 19. was hardned in the passive not actively he hardned And so this denotes only an act of stubbornnesse in Pharaoh an obstinate resistance or refusall against God's calls and miracles not any act of Gods either positive or privative by way of desertion in hardning him only the Lord had said that it would be so in the end of that verse which referres to Gods prediction of his stubbornnesse c. 3. 19. I am sure that the King of Egypt will not let you goe and that I say grounded only in Gods praescience which hath no more to doe with no more influence on the effect nor degree of causality in the producing it then my seeing of any object hath on the object being perfectly as extrinsecall and accidentall to the effect as my sight or my knowledge is to another mans action and the thing foreseene no more necessitated to be by that meanes then it would if God did not foresee it it being common to God with us to worke by his will and not by his praescience and the absurdity being as great to affirme that he willeth by his knowledge as that he knoweth by his will or that I see with my eare or heare with my eye and such like the truth of which Calvin it seemes discerned by some hint in Valla's writings and from him Beza learn't and acknowledged it also After this obduration of his against a call and a wonder God proceeds
hadst some time since beene cut off utterly but that I intended to shew or make known or make to be seene for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally signifies my power in thee as in cutting up or anatomizing a man alive which is condemned to death saith Chrysostome that others may be instructed and benefited by that dissection In this matter 't is true Saint Paul reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this very thing I raised thee up say we but that must be understood and interpreted by what we have already found to be the meaning of the story and not on the other side this rendring of the passage in the story which the context inforceth and P. Fagius and out of him Ainsworth acknowledge to be the importance of the Hebrew brought to the sound of our English phrase in Saint Paul for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must not needs referre to the time of Pharaoh's birth or to any absolute destination of his person it would be hard to bring any example of such a sense of it in Scripture or other Author but may belong to some particular passage or part of his life and so directly to this point of time when God saies he might have slaine him with plague or murrain and so be rendred raising as that signifies a raising one out of a danger or sickenesse a rescuing or recovering him and so keeping alive as 't is ordinarily used in Scripture of raising from sickenesse or death The sense certainly is that God continued him alive when he had filled up his measure of obduration and so in ordinary course was to be cut off by death in the same manner as the author of the booke of Wisdome saith of God's dealing with the Canaanites c. 12. 20. Those who are due to death thou punishedst with so much long animity and so it 's intimated by that which follows Rom. 9 22. God willing to shew his wrath c. endured with much long suffering the vessels of wrath fitted to destruction And then when Pharaoh's heart was thus hardned by God in this extraordinary manner God expostulates with him v. 17. in triumph as it were over this sinner that now is the illustrious object of his judgements of obduration plague of heart a kind of hell on earth for which he was reserv'd beyond the ordinary period of life kept alive for this remarkeable judgement as yet exaltest thou thy selfe c. and in referrence peculiarly to that expostulation is that objection to be understood Rom. 9. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why doth he yet find fault i. e. God might indeed saith the objector with good reason finde fault all the while of the former six judgements when Pharaoh hardned his owne heart but now when God hath hardned him and by a totall deprivation of grace without which he cannot choose but sinne ingulfed him in an irreversible state as much as if he were in hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 why yet or still doth he find fault or expostulate for who hath resisted his will then God might be said to will his obduration which he had inflicted by way of punishment though before 't is confest he could not and what possible resisting of his will is there that he should still find fault The answer to this objection first by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for any exact determining or stating any point of controversie or question particularly of that immediately precedent who hath resisted his will but for the puzling and silencing of the objecter v. 20. 21. and then by speaking directly to the matter in hand about Pharaoh v. 22. might out of Saint Chrysostome be fully cleared if this were not already too large an overgrowne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this part of it impertinent wholly to the matter in hand The result of all that I have laboured to lay downe concerning Pharaoh is this that although his state were a long time but reversibly ill as long as he hardned his owne heart yet when his owne obdurations were come to the fulnesse of measure and he ripe and dropping into hell as after the sixth judgement he was then God exchanged the first part of that due punishment of his in another world that was instantly to have commenced for a temporary cooler hell here hardned his heart and obstructed all possibility of repentance from him and so concluded him in this life in an irreversible estate Having gone thus farre I shall now demand whether an impenitent Christian that in the midst of many meanes of grace many cals of Christ for many yeares together afforded doth repeate and reiterate his resistances and hardens so oft his owne heart against God be not as great a provoker as Pharaoh was I am sure that that which Josephus makes the character of Pharaoh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Folly with wickednesse and malignity is the just inscription of such for the most part And if it be objected that such an one is not allowed those signes and prodigies that he was I answer 1. that t is but the greater mercy to him that he is not those being all destructive miracles and if he complaine for want of them he may within a while if he have not already meet with some rouzing judgement some sharpe disease of the stone or strangury or feaver a thunder and lightning about his eares which will be able to supply that place and aggravate his guilt perfectly as high as Pharaoh's if he be not reformed 2. Father Abraham's answer to Dives may be conviction to him that he that hath the Moses and Prophets in the Christian sense the many methods of the Holy Ghost the many cals of Christ in the Church and is not wrought on by them neither would that man repent though al Pharaoh's miracles were shewed before him some magician-inchanting-deceit flattery of his owne corrupt heart or comfortable hope which the removall of a punishment would be apt to infuse into him would be as sure divertisements to avoid the force of the most powerfull worke of Gods upon him as the like were then unto Pharaoh 'T is true there may be some disparity in regard of some circumstances betwixt that Pharaoh and the Christian impenitent and therefore there will be no certainty deducible from Pharaoh's example that any man now a dayes doth come in this life to that irreversible estate This I am most willing to graunt and from thence to conclude that 't will be a great madnesse for any melancholy hypocondriack from this discourse to take occasion to pahnsy himselfe actually in that estate and from thence to give over all hope and labour to get out againe 1. Because the doing so is the sure way to ingulfe him in it for the future though he be not yet in it which is one peece of fury thus to run into that which I feare when the feare ought in any reason to drive me from it 2. Because
soule that reverberates every stroke or call makes the anvill the smoother and in effect the harder I meane lesse capable of impression and then in the ordinary dispensation of the spirit though God should continue the same degree of grace after our frequent resistances which he gave before yet we should then be lesse likely to receive it then we were before when yet it appeares we did not receive it Whether by one or both of these meanes it comes to passe I know not but sure every such sinne that is thus added to the tale makes the reduction of any sinner more difficult and improbable then before it was and I shall appeale to the conscience of every such man that hath for any time flattered himselfe with the hopes of what a Death-bed repentance may do for him whether he do not find that ever since he entertained those hopes he hath grown more wretchlesse prophane Atheisticall and so much farther from the end he hopes for or depends on and every day in an estate more deplorable and desperate then other 3 dly That we have no reason of beleeving or hoping farther then we have grounds from the word of God the foundation of all beliefe and hope and that either from some promise or example there And therefore the next thing I desire should be considered is 1 How farre those promises and examples may be extended and from thence that it be resolved unreasonable and unsafe to extend our hopes or perswasions of our selves any farther then those will make it prudent for us to extend them For the promises that which is most familiar with us and on which 't is most likely most men take up this hope is that wherewith our Common prayer-booke begins At what time soever a sinner doth repent him of his sinnes c. of which that we mistake it not these two things are observable 1. That that place containes no promise of Gods giving the grace of repentance at all times which is the only thing which all this time we consider but onely that at all times God is ready to forgive on supposition that we doe repent 3 That that place cannot so fitly or probably be applyed to a death-bed repentance because if we look into the margent of our bookes we shall see the place cited from Ezech. 18. 21 22. and therefore is in justice no farther to be extended as an infallible promise of Scripture then that in Ezech. will beare and that upon examination will yeeld no more then this that at what time soever a wicked man shall convert to God turning from all his sinnes that he hath committed and on the contrary live and performe the actions of a new life keep all Gods Statutes that is performe though not perfect yet sincere universall impartiall obedience and doe that which is lawfull and right he shall surely live he shall not dye his transgressions shall be forgiven and in his righteousnesse his renewed sincere obedience he shall live Which doing and keeping and righteousnesse how it can be applyed to him which begins his worke not till he sees that he is just ready to dye will hardly be imaginable But having said thus much of this one Place I remember the saying of an ancient uncontradicted by any that I have heard of that though God promise pardon to all penitents at all times yet he hath no where promised repentance to those all at all times and that is all we now speake of therefore shall now suppose there are no such places and therefore seeke no farther for them and though without such promise 't is possible God may still give that grace of repentance yet that he should do so 1. It is extraordinary and therefore he that despises his present offers hath little reason to hope that those extraordinaries shall be reserv'd for him and if still he will hope Job hath told him The hypocrites hope shall perish and I shall be bold to adde that there is no greater degree of Hypocrisie then this want of sincerity which appeares now in him by his not accepting of grace for the present by refusing or deferring to do that which he is enabled and sollicited to do In stead of seeking after more such promises I shall adde one terrible threatning Psal 95. which is repeated by Saint Paul in the Epistle to the Hebrews and by our Church thought fit to begin our dayly morning service Where after these words To day if you will heare his voice harden not your hearts which signifies the time present or at farthest the time of Gods calling to them in his word to heare his voice 't is straight added to all others I have sworne and Gods oaths are irreversible in my wrath that they shall not enter into my rest To which these two other places may fitly be subjoyned Prov. 1. 26. where as the punishment of those that have refused God's calls 't is added in God's name I will laugh at their Calamity and mocke when their feare cometh A terrible place to him that hath neglected Gods seasons and opportunities and at last comes to be surpriz'd with Death and the feares that accompany it and then begins to fly to God for succour and grace and pardon God in stead of compassionating scoffes laughs mocks at him The least that this can import wil be that that time is a very improbable time for that most necessary work to be wrought by Christ in us The other place is that admonitiō of the author to the Hebrewes 12. 16 17. that no man be prophane as Esau was in selling his birth-right for a morsell of meate i. e. at least by way of accommodation that pretious priviledge and birth-right of grace here and consequent to the Christian use of that his eternall inheritance in Heaven for some transitorie pleasure of this earth lest it befall him eternally what befell Esau here in respect of his father's blessing he found no place of repentance could not get his father Isaac to repent or reverse the donation from Jacob to him though he cryed bitterly for it Hast thou but one blessing O my father blesse me even me also O my father and so as it follows there sought it carefully with teares The full importance of the place is that they that are guilty of Esau's despight and contempt which is there called prophanenesse may have reason to apprehend that they may fall into the same hazard for their spiritual estate that Esau did for his temporall be irreversibly lost and finde no place for repentance in God though they seeke it with sorrow and griefe and bitter compunction carefully with teares To which purpose Christ's dealing with the people of the Jewes is matter of example and admonition to every of us Luk. 19. 42. when weeping over Hierusalem he said If thou hadst knowne or O that thou even thou didst know at least in this thy day the things which
out of Egypt to invade the Canaanites and promised them strength to overcome them and possesse the land but they refused to go up afterwards when he bid them not they would needes go up then they miscarried in the attempt the application is easie and terrible to the delayer or refuser and the parable of the foolish Virgins seemes to bring it home to our pupose they come knocking when the doore is shut and finde no admission Mat. 25. 11. And beside the deterrements that may thus be offered us on Gods part in ths businesse many other are ready at hand from consideration of our selves as 1. that though God doe continue to call yet we may be as likely to deferre still as before we were and to thinke that other one act of procrastination may be as safe as the many former have beene 2. That leisure will or strength may then be wanting and then farre more probably then before by how much a more chronicall habit doth harden the heart weaken and stop the eare and many the like and so still nothing is safe but present instant returning The Prophets speech is remarkeable to the confirmation and enforcing of this Esa 55. 6. Seeke the Lord while he may be found it seemes there is a period of that time and so a time when he may not be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the storehouses are sealed up saith Epiphan call yee upon him while he is neare Let the wicked forsake and returne c. an actuall forsaking and returning sorrow for losse of heaven or apprehension of instant hell will not serve the turne and then comes the promise that God will have mercy c. and so Prov. 8. 17. Those that seeke me early shall finde me the promise is to the early seekers and to no others and so farre of the promises Then for any example in the word of God on which to ground this hope or make it prudent that a future death-bed repentance should be depended on I thinke there is but one that will be pretended that of the thiefe upon the Crosse concerning which it is observable 1. That it appeares not of him nor have we any reason to charge it on him that he ever procrastinated or purposely posted off his conversion till this so late a date and so he will not be matter of comfort to them that do 2. That as farre as we have any knowledge he seemes not ever to have heard of Christ at least to have beene called or instructed by him till he met him upon the Crosse and consequently he can be no precedent to any that hath lived an age or a great part of it under the preaching of the Gospell 3. That for the thiefe to be converted then and beleeve in Christ in that state of greatest humility upon the Crosse which so scandaliz'd the Jewes when by all other motives they were inclined to have beleeved on him was a most notable illustrious eminent act of faith and ought in any reason to be preferr'd before that which is ordinarily found among men 4. That it was accompanyed with as many effects of sincere conversion as that condition was capable of confession of Christ and devout prayer to him for his mercy or remembrance when he came to his Kingdome 5. That it was not extorted by the fear of death but proceeded from a sight and acknowledgement of the innocency and power of Christ even upon the Crosse and this was an argument to himselfe and others and was it seemes so acknowledged by Christ of the sincerity of his faith and conversion to God and that being supposed sincere will undoubtedly be accepted be it never so late 6. This was done by the thiefe in the midst of all temptations to the contrary the Crosse one great temptation and such as almost all the Disciples were shaken with and besides the other thiefe was his tempter to the contrary railing on Christ c. Luk. 23. 29 and also the chiefe Priests and Scribes and Elders mocked him and they that passed by reviled him wagging their heads Mat. 27. and so that new-convert-Thiefe was a singular person almost the only confessour in the company These particulars being observed will give us reason to acknowledge the difference great betwixt the example of the thiefe and any that make use of that example to deferre their repentance till the last and will consequently advertise us that though it succeeded very well to him it may succeed very ill to us For other examples it will I beleeve be very hard to produce any out of Scripture and for allegations out of humane story or observation it will not be pertinent to produce them because they bring not with them any evidence how they were accepted by God as that of the thiefe did This day thou shalt be with me in Paradise and yet to be sure to omit nothing that may to any seem pertinent we will suppose the conversion of Saint Paul to have somewhat in it something like that of the thiefe for he was strucken to the earth in the midst of his threatnings and slaughters against the Church and before he was recovered againe undoubtedly converted and after lived to be a most gracious Apostle To which example as farre as can concerne our case in hand I answer by proposing these three considerations 1. Whether supposing that Saul had died when he was thus stricken yea though it had been after the delivery of those words v. 6. he trembling and astonished said Lord what wilt thou have me to do conceiving no more to be meant by them then was by Saint Peter's auditours when they said Men and brethren what shall we doe to which he there answers Repent c. whether I say any man would affirme that he had been saved and yet sure that trembling and saying amounted as farre as sorrow for sinne without actuall amendment or at least bring any evidence o◠Scripture to confirme any such affirmation If God's absolute decree that of Electing of his person be produced for such argument that will as much hold for the saving him though he has died in the midst of his blasphemies without any such trembling and then he might have been saved without ever having been converted which I have not yet heard to be asserted by any unlesse the Antinomian doctrine may amount so farre 2. Whether the case of Saint Paul be not quite distant from that of a Christian delaying and deferring repentance to the last For that is sinne against light and so a willfull deliberate crime and by that God is provoked to with-draw rather then invited to give more grace But Saint Paul affirmes of himselfe that he obtained mercy because he did it ignorantly in unbeliefe 1 Tim. 1. 13. and therefore though ignorant Christians zealous in their erroneous way may be allowed some of our charity upon this precedent of Saint Paul's conversion and it may be agreeable
hospitable soyle contrary both to the thorny and stony ground the one when the cares of the world are unweeded unmortified the other when the hard heart is unsoftned unhumbled 3. The resolution that doth not forecast the meanes as well as the end the difficulties and temptations as well as the easier and more amiable part of the taske the man in the parable that sets on building without considering the charge without laying or disigning the meanes whereby to goe through with it the Herod that rejoyced in John Baptists light i. e. saith Saint Augustine beheld with joy the lustre of his doctrine heard him gladly and in obedience to him did many things but fell off when he lookt upon himselfe and the pleasant sinnes the brothers wife that in obedience to him he was to part with the resolution that doth not extend to the undertaking the condition the unpleasanter part of the work but onely layes hold on the prize or the duty abstracted from the condition which is the pleasanter the Balaams wish for the righteous mans death without any reall change productive of a righteous life or the young Augustines wish that would be chast but would not yet part with the pleasures of incontinence or the generall humour of the world to like heaven as the place of blisse and piety as the way to Heaven but not to mortifie one lust for the compassing of either 4. The resolution that proves weake and failing not for want of strength but of courage not for want of the gift of grace on Gods part but of our making use of this grace when 't is given or of those meanes to which 't is promised such are that spirituall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of prayer humility ardent importunate humble requests to heaven 5. The resolution that is not universall against all both sinnes and temptations to those sinnes and those not onely such as now he findes inclinations to in time of disease but also all other that in time of health may be most likely to assault and to winne him And in a word the resolution which God that sees unerringly sees to be but temporary or partiall or hypocriticall in any or all these or any other respects And then such a resolution as these whatever it appeare to us who are not such infallible judges of our selves but whose hearts are deceitfull above all things cannot have any rationall or Christian ground of hope meerely by the good hap of being taken away before tryall i. e. in effect before this hypocrisie was discovered to be accepted and rewarded by God or if it have it must not be by the second Covenant under which nothing but sincerity hath that promise Secondly supposing this resolution to be sincere and so sure to be accepted by God yet there is no evidence to us that it is sincere or will be thus accepted but by worthy fruits of repentance by enemies and temptations wrestled with and overcome from whence though it follow not that God will not accept of that resolution because he may see it sincere without those tryals which I conceive is the ground upon which the Schooles affirme that a strong contrition may on the death-bed be accepted without restitution c. i. e. that in him who hath no time and ability for any thing but contrition God may see that sincerity of change which he will accept because he sees it would bring forth fruit if it were allowed time yet we our selves in this case cannot know it and consequently the death-bed repentance if in any particular it prove to be such as shall availe in another world yet cannot afford the dying man any comfort or rationall assurance in this nor consequently his friends any thing but the judgement of charity which hopeth all things for which there is no evidence to the contrary 7. Let it be considered whether any example can be brought in Scripture or story of any that wilfully and advisedly deferr'd present repentance and rely'd and depended on late death-bed repentance to whom it succeeded well I professe my selfe to have heard terrible ones to the contrary but as yet none in favour of such deferrers Methinks the mention of Felix in the Acts 24. 25. hath some efficacy in it He when after some preaching of Christ v. 22. and knowledge of that way he heard Saint Paul reasoning of righteousnesse and continence things in which it appeareth by the text and by story by Tacitus and Josephus that Felix was much failing did as 't is added tremble and answer Go thy way for this time when I have a convenient season I will call for thee This man upon advise and deliberation through the prevalency of his sinnes which he loved dearely deferres his repentance till a convenienter season And all that I observe is that we never read of any such season that he made use of to this purpose 8. Let it be considered whether when the last hand of God comes on any man I meane that disease that cuts him off speedily if that man have remained impenitent till then it be not a very ominous and inauspicious signe that that man hath fill'd up the measure of his iniquities and now the voice be peculiarly gone out against him as against the tree even now mentioned that had frustrated God's continuall expectation Cut it downe why cumbreth it the ground If on the comming of a disease which like the laying the axe to the root of the tree is oft times an hazning call to repentance this use be suddenly made of it and God's long suffering do interpose in the counter-voice Nay but spare it one year longer and if it beare fruit well but if not then cut it downe and that voice be hearkned to that is if that disease doe not prove the last but upon resolutions of new living the life be enlarged and the resolutions performed then 't is very well But if not if it be without more time of repentance cut downe if God's long-suffering and patience which was on purpose to bring to repentance have been made use of as it was said of God's long-suffering to Pharaoh as a meanes to harden his heart have we not reason to feare that God's comming to strike is an argument of a severe purpose against that man or have we any reason to hope that when his patience is at an end his mercy and gift of effectuall grace is not at an end also that which the Apostle saith Heb. 10. 26 27. 29. 31. is much to this purpose And I know not what will be called falling into the hands of the living God if this be not viz. to continue in sin impenitently til we fal into God's attaching apprehending hands of which the doom is there most sad It is a fearefull thing so to fall Having proceeded thus farre in defining as warily and as safely as I could by the conduct of God's word and Spirit one thing may perhaps be necessary to
and forsaking and then if he perish he perisheth no way is imaginable to doe good upon him if this doe not And if it be farther demanded whether in this case supposed I would upn his demand deny him Absolution I answer that Absolution may signify two things 1. The absolution of the Church as it is the Churches pardoning him all offences done against her quantum in ipsà est to wit the scandall of his sinnes c. and this absolution the Church and I if she have intrusted to me that power ought to grant him in articulo mortis when the binding him or retaining his sinnes is not probable to doe him any further good by way of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or discipline In like manner as every single person offended or injured by him is by charity obliged upon his demand though he be not confident that he is sincerely contrite to grant him his free forgivenesse the denying of this being thus demanded were hurtful not to the dying man but to him that were so uncharitable as to deny it and the giving it an obligation of charity both to him and to my selfe But for the second thing signified by absolution viz. the pronouncing him absolv'd in heaven all that I am obliged to by duty or in prudence is then to doe it when by examination of his sorrow and resolutions I am inwardly perswaded that his repentance is a well grounded and radicated repentance and in that as I would not perswade any man to be over easy or popular that humor of the Emperour now a dayes stolne into the Confessor neminem tristem dimittere because of the possible hurt and unproportionable gaine of it so if any man should be over austere and difficult onely out of desire to make the penitent yet more penitent and not to bruise the broken reed to tyrannize over his wounded soule to make heaven more surely his by his being not yet sure of heaven this will be at the worst but an errour of charity which will never be imputed to the confessour much lesse to the penitent it being acknowledged that the Ministers absolution doth not availe nisiclave non errante and consequently that his denying absolution clave errante still will never doe any hurt the errour of his key in shutting or retaining being in reason no more mortiferous then the like errour in remitting is salvificall Agreeable to this decision you shall finde the practice of the Church anciently when ecclesiasticall discipline was in its vigour In such or such cases they would not afford the dying man absolution because they had no grounds of assurance that the state of the person was capable of it and yet would they make no scruple to allow him place of comfort and hope that God might possibly absolve him God having other wayes of discerning the sincerity of repentance viz. by seeing of the heart or by conditionate prescience which they had not and somuch for the satisfying of the question All that I have now to add to this theme is only this which will bring the whole discourse home to the particularity of the present estate of this Kingdome and so give you the full end of the writing of this discourse that by this long debate and the evidence of the truth asserted concerning the soutes of particular men the condition of this poore calamitous Kingdome is now dissected also We have enjoyed a long day of God's mercifull and gratious calls to repentance and many solemne admonitions at the doore as it were of every Church at the beginning of our daily service To day if you will heare his voice harden not your hearts and it is most sadly evident by our present punishments that we have not heard the voice in that day of peace and prosperity but hardened the heart The judgments being now faln most formidably on the Land and no part of it now remaining which hath not had its sympathy in this shaking falling fit some sorrow and humiliation and withall some acts perhaps of confession have beene extorted from us Were there to these an addition of that other part of repentance that of a sincere change thorough-reformation no doubt there would be mercy God would returne upon our returning Nay were the resolutions of amendment which perhaps may be observed in many sincere resolutions such as that all-seeing eye doth discerne would hold out against all the temptations of peace againe there were yet hope that for that sincere change of those many the judgment of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at least that finall totall excision that seemes to be threatned might be reverst according to the purport of the treaty that was about Sodom betwixt God and Abraham But by the continuance and no kind of relaxation of God's heavy hand it is as cleare as if Euclid had demonstrated it that yet that work is not done that the repentance of the Land is but hypocriticall such as the present weight of the judgements hath extorted from us not such as would continue upon their removall like the strange quicke sent that is reported of the wild boy of Leige to have beene acquired by a thin Forest-diet and to have been lost again assoon as he came to full feeding perhaps only a sarrow for the smart we are under and this is such a repentance as would not be for the honour of God to reward with such a donative The only course that a whole Synod and assembly of Angels could upon consultation advise us to and promise it Prosperous for the averting of ruine from the Land is so to improve our sorrow above the occasion of it the afflictions that are upon us as that it may be a sorrow for sinne purely for sinne for though judgements may be the monitor to put us in minde of those sinnes and so the occasion of that sorrow yet nothing but sin may be allowed the cause of that sorrow or if it be as soone as ever that be removed the sorrow will be superseded also and then that sorrow bring forth such a change of mind as would prove immutable upon God's allowing us a time of respite bring forth fruits of repentance worthy of such reprievall When the whole heart of this Kingdome or of that part of it that still cleaves to the house of David is thus smitten and really affected by God's rod so that he to whose eyes all things are naked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as when the skin is pull'd off and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 4. 13. as the entrails of a satrifice cut downe the back which the Priest doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 view it censoriously and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 examine strictly whether it be perfect whether there be any blemish in it or no may pronounce it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a blemisblesse repentance a sincere hearty change then will there be a place for hope assured hope then may the Priest intercede with confidence Spare thy people O Lord and give not thine heritage to reproach and the hearer of prayers will be obliged by that his title to answer that importunity But till this Rod of the Lord be thus Heard all hope in God for mercy to the Land or for victory though to the justest cause that ever man espoused will be little better then Presumption If yee offer the blind for sacrifice is it not evill and if yee offer the lame and sicke is it not evill Offer it now to the Governour will he be pleased with thee or accept thy person saith the Lord of Hosts Mal. 1. 8. Si tu sis securus at ego non sum securus Aug. FINIS Sect. 1. Sect. 2. Sect. 3. Sect. 4. Sect. 5. Sect. 6. Sect. 7. Sect. 8. Of Conscience Sect. 9. Sect. 10. Sect. 11. Sect. 12. Sect. 13. Sect. 14. Sect. 15. Sect. 16. Sect. 17. Sect. 18. Sect. 19. Sect. 20. Sect. 21. Sect. 22. Sect. 23. Sect. 24. Sect. 25. Sect. 26. Sect. 27. Sect. 28. Sect. 29. Sect. 30. Sect. 32. Sect. 33. Sect. 34. Sect. 35. Sect. 36. Sect. 37. Sect. 38. v. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Conscien p. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 1. Sect. 2. Sect. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heins in Arist 21. Sect. 4. Sect. 6. Sect. 7. Sect. 8. Sect. 9. Sect. 10. Qui promisit â—oenitenti veâ—iam non pronisit peccanti â—oenitentiam Sect. 11. Sect. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 13. Sect. 14. Vid. Instit l. 3. 9. 23. num 6. praescientiâ soâ—â nullam necessitatem creaturis imponi libenter concessero tametsi non omnes assentiantur sunt eâ—im qui ipsam causam rerum esse volunt Vecùm acutiùs prudentiùs Valla c. Sect. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 16. * Caeso ariete in contumeliam Ammonis Bos quoque immolatur quem Aegyptii Apim cotunt Sect. 17. Sect. 18. Tom. 5. p. 781. Sect. 19. Rom. 9. Sect. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys t. 5. q. 778. againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a figure of depelling the intention or avoiding the hate of the objection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 21. Sect. 22. Sect. 23. Of Conscience Sect. 24. Sect. 25. Sect. 26. Sect. 27. Sect. 28. Sect. 29. Sect. 30. Sect. 31. Sect. 32. Sect. 33. Sect. 34. Sect. 35. Sect. 36. Sect. 37. Sect. 38. Sect. 39. Sect. 40. Sect. 41. Sect. 42. Sect. 43. An ancient â—nâ— in Magdalen Colledge in Oxford Sect. 44. Sect. 45. Sect. 46. Lucian de saâ—rif