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
on them the crime of wilfulnesse and concluding without reall change the certaine damningnesse of them even under Christ I say particularly presumptuous sinnes when presuming that Gods mercy in Christ is either unlimited and may belong to any the most unreformed or that it is decreed absolutely to some persons without any respect to qualifications or demeanures to Saul the persecutor as well as Paul the Apostle the sinner runnes comfortably and alacriously on without any regret of conscience the doing so is certainely no sinne of infirmity because though some errour may be pretended for his so doing and that errour seeme apt to lend him excuse Yet first errours that are not simple errours but bring vitious life after them are not excusable because not invincible errours the rule of the agenda or duties of life being so cleare in the Scripture and in the heart that no man can be invincibly ignorant of that Rom. 10. 8 9. and Deut. 30. 14. The word that is now commanded is not hid or impossible or like fetching Christ from heaven or the grave a thing quite out of our power but it is nigh thee in thy mouth and in thy heart that thou mayst doe it And secondly it will be apparent that even those errours on which that presumption is built being simply considered are demonstrable to be errours suppositâ fide or to one that acknowledges the Scripture because there be so many places in the Scripture point-blanke against them particularly those of the conditionall promises every where scattered Neither circumcision c. but the new creature but faith consummate by love but keeping the Commandements of God Without holinesse no man shall see the Lord He that confesses and forsakes shall have mercy He that hath this hope purifies c. And having therefore these promises let us cleanse c. From what hath beene said it will be more then probable that all acts of fornication adultery c. which I shall suppose never to be actually committed without some space of deliberation or if they be then I meane those other wherein that deliberation inteposes are wilfull sinnes and so also all acts of drunkennesse unlesse when through ignorance of the strength of the liquor or the weakenesse of the braine the man suddainly fall into it by desiring to quench his thirst or doe somewhat which is lawfull wherein yet if after one or more trials he miscarry the second or a third time it will still be a wilfull sinne So also lying or speaking that which we know to be false to the defrauding and wronging of another or for any vainglorious designe So againe any sinne of oppression injustice c. or generally all those where there is any time of advice and deliberation For where ever that liberty is there is supposed an ability and readinesse in the upper soule of a Christian to present arguments for obedience to God stronger then any the devill or the world or flesh can offer for the contrary As for killing a man though the Law of the Land is wont to distinguish of wilfull and not wilfull murther yet to any man in his wits the stabbing his neighbour or using any other such meanes as may probably take away his life would seeme so strange that I cannot conceive but his spirit should be able to deterre him from it in that space which is required that any such weapon may be prepared For if it be said his rage doth gag or silence his spirit I shall answer that the raising of his rage to that pitch was not in a minute but grew upon him by degrees and then there was time and meanes to prevent that growth which he that did not make use of will hardly be able thereby to excuse or extenuate the subsequent sinne For swearing also I know not how in ordinary discourse or in any case extra causas juramenti legitimas where it is supposed perfectly lawfull it can be made a sinne of infirmity for in communication Christ's words are so plaine But I say unto you Sweare not at all and particularly Let your communication be yea yea c. for whatsoever is more is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the evill one that it would amaze any man to see that it should become an ornament or tolerable part of a Christians dialect And if it be in rage then I dare say that either that man hath formerly in some measure enured his tongue to swearing or not so strictly made conscience of an oath as Christ's precept obligeth him for he that never swore will not in impatience probably fall out into those formes of speech that he never used but alwaies vowed and resolved against but into some other which he hath been more used to or which he could heare in others with lesse horrour and detestation or which were a more naturall remedy for that passion And if you marke it that which rage doth is onely to blind the understanding and so to steale out any proper effects of rage as presuming of their impunity or not considering the contrary danger but not to hurry us to the commission of any or every other sinne indifferently and at a venture And why a rage should cast one upon using Gods name in oathes which before he had never phansied for any use but in his prayers any more then on many other unheard of sinnes I am so farre from conceiving any reason that I must conclude it impossible unlesse it proceed from the being used in some measure to that sinne or having a more favourable easy opinion of it And yet after all this that rage it selfe being so Vn-Christian a thing which we are so obliged to prevent and if in time it be not prevented will not alwaies passe for an infirmity in a Christian will be unable to patronize or excuse any such one oath which that puts into our mouthes but on the other side the observing that my rage hath made me sweare must in any reason give me so strict a watch over my selfe in time of provocation as never to let loose into a rage which proves so inconvenient and so complicated a sinne unto me as he that finds himselfe quarrelsome in his drinke hath the greatest obligation to temperance of any As for any other meanes that bring on swearing custome pride ostentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 filling up the discourse none of these will excuse it from a wilfull sinne especially considering the naturall intrinsecall untemptingnesse of that sinne that were it not for some accidentall or extrinsecall advantage evill example which if it had been a good one we could easily enough have rejected and not imitated or custome locall or personall or that other of the company we are used to scarce any man that heares swearing forbidden by Christ will discerne himselfe to have any carnall invitation to sweare no not in time of rage The same I thinke may be defined of all the grosse outward acts
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