For although in this case the least sinne be not in strictnesse to be admitted though it be for the saving of my life and though the deliberate resolution that in such a case I will venture on such a sinne because it is but a sinne of Weaknesse and so excusable do make it in that case to be wilfull and unexcusable yet abstracting it from this and considering it not before-hand but onely at the time of suddaine surprizall it may be said that the temptation of the feare being so great above the proportion and size that the sinne is at that time represented in this may passe for a sinne of infirmity To come now to specificall or particular sinnes and define universim that they are sinnes of infirmity as of some I did that they were wilfull I shall not adventure because as I said some circumstances might improve some acts under those species into wilful sinnes in some men at some time All that I shall say is that 1. Evill thoughts being suddenly or assoone as they are deprehended rejected with indignation 2. Wandring thoughts in time of prayer following us onely out of custome of thinking on some honest or lawfull things which yet I desire and in some ejaculation pray for strength to cast away from me when I set about that worke and never distinctly consented to but crouding in upon a confused imperfect consent or non-rejection 3. Wicked motions unconsented to or if on the suddaine consented to yet presently retracted againe and not onely strangled or frustrated for want of opportunity of acting them are most capable of that title of infirmities For any more particular knowledge of them every man will best be able to advise himself when he hath tryed his actions by this touchstone that Those onely are sinnes of infirmity when our sincere endeavour and industry and the use of grace given us and prayer for more grace and other meanes prescribed us are not able to free us from some acts of those sinnes or when all our failings in endeavour c. are but consequents of humane frailty not of wilfull sinne Of these that which I shall say for close will I conceive be matter of as much comfort as the former part was of discomfort to any To wit that through the mercy of Christ under the Second Covenant Infirmities unconquered unforsaken sticking to us till our very deaths may be and shall be most certainly pardoned to them that have nothing else to be charged on them i. e. by whom all wilfull sinnes be sincerely forsaken and for infirmities 1. their soules humbled in confession and contrition 2. pardon humbly begg'd in Christ's name and 3. sincere endeavour used against them they shall I say be pardoned if not so farre as not to be punished in this life yet so farre as not to separate from the love of God here or vision of God hereafter though they be here never wholy overcome or put off This I would make the interpretation of that distinction of a generall and particular repentance so ordinary among Divines that the particular repentance should not onely descend to particular wilfull sinnes especially those that are committed after the receiving knowledge of the truth but also extend to the actuall forsaking of them but the generall repentance belong onely to sinnes of infirmity and that 1 without descending to all particulars of that kind 2 without extending our sorrow c. for them to actuall forsaking For the sacrifices of the law being appointed to be offer'd for these sinnes but not for wilfull argue that Christ typified by those sacrifices when we were weake dyed for us and by his death hath obtained pardon for all that walke not after the flesh but after the spirit for all their sinnes of weakenesse on termes onely of humiliation particular or where that cannot be generall confession prayer for pardon and affiance in Christ for that pardon without any actuall overcomming or casting off or getting rid of them which in wilfull sinnes must be superadded to the former so that he that at the time or minute of his death should be guilty of one of them it would not hinder his salvation any more then the same would be inconsistent with a regenerate justified estate in time of life So that the conclusion may be safe and cleare A true Christian may safely live and dye with sins of infirmity about him but live or continue in any wilfull sinne much lesse dye he cannot or if he doe he ceaseth to be such He that is borne of God sinneth not and he that doth sinne is the servant of sinne Some spots there are which are not the spots of sonnes Deut. 32. 5. and they that are guilty of them may be resolved either never to have right unto or if they had to have forfeited all their priviledges of Saintship here such are justification c. and hopes and benefits of it hereafter A PARAPHRASTICALL EXPLICATION OF Heb. 6. FOR this cause or because it is an evidence of children and babes to be alwaies fed with milke still taught nothing but the elements of the beginning of the Oracles of God ◠5. 12. and to know nothing of that higher doctrine of righteousnesse i. e. of our justification and sanctification v. 13. which depends extreamely on the doctrine of Christ's Melchizedekian Priesthood v. 10. to which being consecrated v. 9. he became the author of eternall salvation to all those that obey him which words are the compendium of the Doctrine of our Justification annd sanctification Let us proceede to this higher and more perfect doctrine or such as is proportionable to an upper forme of Christians leaving or passing over these doctrines that Christ began with such was that of repentance and faith Mark 1. 15. the first words of his preaching and not beginning at the very elements of Christianity againe those fundamentall docttrines that the rawest Christians are taught as by name those First of repentance and turning from our unregenerate workes Secondly of Faith or beleefe on God Thirdly of baptizing as that containes both the baptisme of Repentance and of Faith precedent both John's baptisme the baptisme of repentance and Christ's baptisme administred by the Apostles the baptisme of Faith in the Father Son and Holy Ghost Fourthly of laying on of hands whether that which is answerable to our Confirmation oft mentioned of those that had beene baptized or that in Absolution or a third that on the diseased the ceremony of curing them of which there is so frequent mention in the Gospells Matth. 9. 18. and 19. 13. Mark 5. 23. and 6. 5. and 7. 32. and 8. 23 25. and 16. 18. Luk 4. 40. and 13. 13. and many times in the Acts in the description of miraculous cures Fiftly of the resurrection of the dead Sixthly of eternall judgement or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adjudging of men to eternall life and eternall death And by the help
of prayer c. at the present he might yet get strength or remove the tempter and he make use of none of these meanes through sensuality or sluggishnesse is a wilfull sinne not a sinne of infirmity to that man at that time And so though we have no other particular way of defining yet this we have that will stand any man in as good steed for the examining himselfe and his owne guilts or any confessor that hath received of his confitent an exact account not only of the action but the circumstances of the action his qualifications at that time and the particular vigor of the assault as particular definitions concerning this or that sinne universim would As for example if I would know whether any act of mine owne or being a confessor of my poenitent be a wilfull sinne or no I must first inquire whether in that point of time when being tempted I committed it my understanding or upper soul and the spirit of God in me did move me more or as strongly not to doe it as the flesh did to the commission allowing farther somewhat of grace to incline the will or of the understanding to move it as much in proportion as the will since the fall is naturally inclined to the carnall appetite as you know when one Scale is heavier of it selfe then the other or by some default in the beame one is more apt to turne then the other you must if you would even the ballances and make an aequilibrium put more weight in the Scale that is apt to fly up Or if this be an obscure operation why then I must desire thee to examine whether at that time thy Spirit or Conscience told thee this was not to be done and that on paine not only of Gods displeasure but also of thy eternall damnation which must certainly be farre greater motives of determent even to flesh and bloud then any pleasure the flesh can represent can be allective to the contrary and if thou findest it did and yet for all this thy will consented to the flesh in its proposall then this is a sinne against strength a wilfull sinne and not of infirmity But if thy conscience or spirit or upper soule at that time did not this then 't is to be resolved on that it failed to doe the duty of a watchman and if it did so then my second inquiry will be From whence that failing of thy spirit arose for if it be awake and disposed as it should be and as even yet by grace it is prepared to be if we make use of that grace it will speake and admonish us and that not in words which are subject to misunderstanding but in sense which therefore we cannot conceive Whether first from Gods just desertion the punishment of some former sin or secondly from some present actuall sinne of mine upon me at that time as drunkennesse crapula c. or thirdly from some habit which I have by former acts of the sinne which I am now tempted to contracted to the blinding of my understanding or grieving of the spirit or glibbing that sinne that it shall be able to passe downe insensibly and escape the search of my understanding In all these cases the originall of that failing being sinfull the failing it selfe will not yeeld any excuse or compleat apology but the sinne will still remaine a wilfull sinne If none of all these be found chargeable upon thee as the originall of that failing and negttive productive of that sinne then I can as yet thinke of but one inquiry more whether thirdly thy understanding and the grace of God in it being thus layed asleepe as it were by some naturall sinlesse or at least invicible and so excusable frailty or else as in a drowzy fit not perfectly awake there be not some meanes prescribed and presented to thee by God which if thou hadst used thou mightest have wakened thy understanding or fortified thy will or weakened the temptation and if so and thou hast through negligence or confidence spirituall security or pride omitted to make use of them then will this still amount to a wilfull sinne or a sinne against strength as when the Lunatique Son was brought to the Disciples of Christ and the Text faith Mat. 17. 21. they could not cast the evill spirit out and Christ gives the reason why they could not because saith he this kinde goeth not out but by prayer and fasting Christ yet chargeth them with infidelity almost unsufferable O faithlesse generation how long shall I be with you how long shall I suffer you because there being such meanes to enable them to doe the worke they neglected those meanes so only by that neglect became unable The style of faithlesse in that place gives us yet a more perfect notion of a wilfull sinne then hitherto we have arrived to that it is not only that which is against naturall conscience or spirituall infusions but also that which is particularly against faith i. e. comes to be committed by neglecting the use of some meanes which the word of Christ or the Scripture offers and prescribes to us especially if by our former faylings we have discerned the want we have of such helpes or auxiliaries For in this respect of directing to such meanes of victory Faith is said to be the overcoming the world 1 John 5. 4. as well as in presenting us with the promises and terrors of the Gospell Farther yet in the fourth place if at the time of commission of the sinne thou caust truely say 't was not in thy power to resist it because of the strength of the temptation so hurrying thee as not to give thee leasure to judge or deliberate which may seeme to intitle that action to the title of infirmity thou must then enquire whether thy yeelding voluntarily from contēplation of the pleasure c. to some entrances and beginnings of that sinne whether marose thoughts or somewhat father be not that that hath made the temptation so strong or thee so weake which thou wilt discerne by this enquiry whether before those morose thoughts c. were entertained thou wert not able to make resistance to the actuall sinne and then if so thou wert able nay actually didst and only the intervenience of those preparatory yeeldings did betray thee to this impotence and it was in thy power by naturall or supernaturall strength already had or prayer either as it hath a promise of more strength or as it is an excellent meanes of diversion to have resisted those beginnings when thou didst yeeld then still is this a wilfull sinne or sinne against strength As for other sinnes more clearely and immediately against naturall conscience against Faith or directions of the Scripture for the overcoming the world against supernaturall strength or grace as contumacious stubborne presumptuous sinnes there will be little scruple to any man or cause to keepe him from pronouncing of and charging
will upon any carnall motives venture upon the terrours of the Lord therefore that man is mad that will adventure on that sinne and then to prove and make good against the contrary fallacious suggestions of the flesh c. every part of that Syllogisme and moreover to bring it home particularly to thee at that time will require some space and that by the suddainnesse and no warning of the temptation being not afforded the spirit in this case is not able to doe its duty and so the sinne will be committed for want of strength For the want of strength that especially denominates the sinne of infirmity is not any want of bodily strength for whatever is committed for want onely of that is a kind of rape no voluntary action nor consequently any sinne so much as of infirmity an act or defect of the body not of the will and so not chargeable upon the man which is primarily his soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy soule is thou but of spirituall or inward strength i. e. of grace and of motives and suasories to obedience more effectuall or operative or powerfull then any the world or flesh or devill hath to the contrary And seeing these arguments are perpetually to be had from every regenerate Christian 's spirit and the only want is the non-representing or non-producing of them in time of neede if the case stands so that by reason of the suddaine surprizall or which is somewhat different clancular surreption when from some indifferent acts a sinne steales on us as by drinking one glasse of wine I am prepared to a readinesse to drinke a second and perhaps by that sending up some cloud to the understanding or warming and so emboldning me I may be much induced to a third and so every step make me more unable not to proceed they cannot be thus produced this sinne thus consented to must needs be a sinne of infirmity in him that meerly through ignorance of the power of wine is so betrayed though to him that had one such warning and yet thus fals againe as before I said I cannot be so favourable Or thirdly when the vigilance and importunate diligence and indefatigable siege of the temptation is such as that if the man doe not watch with as continued a diligence the will will be taken unfortified and so by that disadvantage won to consent as in case of daily incursion of any one temptation or of all sinnes some at one time some at another every minute almost some then the sinne that is committed meerly thus may passe for a sinne of Infirmity because though every assault particularly considered be such as that the spirit might have beene vigilant enough to prevent it yet to be so perpetually upon the guard is morally impossible and so sometime to nod and slip or fall may passe uncensured for an infirmity And therefore when to that which is said truly of the second Covenant that the condition of it is feisable because there is now under the Gospell no more required sub periculo animae but to doe what we are enabled to doe and no man can be unable to doe that 't is wont to be objected that no man ever did all that he is able to doe and therefore though it be Logically possible to doe so and so to performe the condition of the second though not of the first Covenant yet 't is moraly impossible i. e. 't is not to be imagined that ever any man will do it then that will be all one in effect with the condition of the first Covenant which is acknowledged utterly impossible To this we answer that therefore the Gospell hath made provision even for these morall impossibilities and not required the regenerate Christian sub periculo animae to performe alway what ever he is able to performe but indulged so much to humane frailty that what ever is morally consequent to that shall be matter of excuse to us and so particularly to fall sometimes through daily incursion of temptation onely because I doe not which it cannot be expected I should watch alwaies will be matter of excuse also Besides these 3 heads of sinnes of infirmity some others there are which will not so clearely be put under one or severall heads such as are those that the levity of the matter and that inadvertence betrayes us to supposing that that be not grosse or affected or caused by some wilfull sinne for some degree of this there will be in the most knowing and most vigilant man and some sinnes will drop from us by this meanes which wholly to avoid may be truely said to be above Humane Power One head of these sinnes of infirmity there is yet behind containing many branches under it of which 't would be too long to treat particularly and yet without a particular descending to particulars hard to define whether they be infirmities or no. Namely sinnes which passion betrayes us to meaning thereby such passions which 't is not in the Christian's power so to quell but that they will be apt thus to betray him These sinnes are either 1. the inordinacy of these passions themselves which I thinke neither nature nor grace can so wholly conquer in this life but that in some kind or other there will at some time appeare some inordinacy some act of either immoderate anger or feare or love or joy or sorrow at some time or other and of these we may define in generall that he that first studies himselfe so carefully as to discerne which of these he is most inclinable to by his temper and then labours sincerely against all but with most industry against that to which he is most inclinable of which sincerity he will be able to passe some judgement by the daily impairing of the violence of those passions for sure if he labour sincerely especially by the use of proper meanes he will be able to advance somewhat toward victory though not absolutely arrive to it shall have the excuse of infirmities for his some few acts of immoderate passion Or 2. These sinnes are some other specificall acts of sinne which these passions betray men to which though much different in guilt as well as nature from the mother sinnes and many times very far from infirmities for sure he that for feare would sacrifice to Idols through anger kill c. will hardly be thus excused yet is it very possible that such sinnes that some passions may betray us to may deserve that title of infirmities As when any naturall trembling or other passion incident to the flesh being without any improvement into an inordinate passion an incitation of mind makes me not discerne or not weigh the sinfulnesse of some small light sinne which offers it selfe to rid me from my feare c. as if the venturing of some lesser sinne should promise me rescue from death which being otherwise represented to me as unavoidable were withall very formidable to me
of God this we purpose to doe i. e. to proceed to those sublimer doctrines of Christ's Melchisedekian Priesthood fore-mentioned c. 5. and resumed v. 20. of this Chapter Onely for those that are such non-proficients in Christianity that after so long profession of that doctrine need still to be taught the principles againe even that of repentance from dead workes being themselves turned backe or in danger so to turn to their former Vn-christian unregenerate courses let them know this important truth for which I cannot but goe out of my way a little and tell them in a parenthesis That it is impossible that those who have bin once regenerated for this is the result of that which is expressed by many phrases that have once been baptized or enlightened the word signifies both because adulti were not baptized till they had beene catechised and sufficiently instructed in the faith 2. That have had a gust or tast of the celestiall gift whether of Christ that Tit. 2. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salvificall saving grace or whether the grace of Christ 3. That have beene partakers of the Holy Ghost of those gifts and graces which that worketh in the heart by the preaching of the word or invisible overshadowing 4. That have had a gust of the good word or Gospell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being all one of Christ and of the powers whether of the Kingdome of grace the state of Christianity for that is cal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the age to come by the LXXII Is 9. 6. where it is set as the title of Christ that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father of the age to come as opposite to that Judaicall State or whether of the Kingdome of heaven and fall from that state of regeneration and those priviledges of Gods Spirit that attend it for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of equall latitude with all the former particulars and is the falling from or forfeiting of them all should renew or recover in an intransitive sense or in an active reciprocall renew or recover themselves to repentance or once more being applyed to Saint Paul's discourse of repentance that Saint Paul's preaching taken by it selfe without superordinary measure of grace should renew such in a plaine active sense being by such sinnes of theirs guilty of a kind of recrucifying of Christ and putting him to a shamefull death for Christ who was once crucifyed and slaine is as it were revived in the regenerate Christian 's heart lives and rules and reignes in him by faith and when that man falls to his old unregenerate course againe he crucifyes Christ anew and puts him to a contumelious death The cleare understanding of these 3 verses 4 5 6. depends upon these 6 Gospell-truths put together First that without God's Spirit or special grace no man can convert repent renew himselfe much lesse recover after a defection Secondly that by this grace and strength of God man may convert and repent and being a regenerate convert do all things through Christ that strengthens him worke out his owne salvation and when he falls if God do not with-draw that grace according to the words of our article he may by the grace of God rise againe Thirdly that if in case of fall God doth so with-draw his grace then the man cannot so renew himselfe or recover to repentance nor can the ordinary power of the ministery worke upon him Fourthly that God hath in the Gospell threatned upon our not making use of this grace to with-draw it or take it away from us as appeares by the parable of the talents where 't is said To him that hath shall be given and from him that hath not shall be taken away even that which he hath i. e. To him that makes use of the grace given him to the end for which 't was given the resisting of sinnes denying of lusts and living soberly and justly and godly in this present world Tit. 2. 12. to him shall more grace be given but from him that makes not this use of it is an unprofitable steward of grace hath grace but doth not thus resist sinnes by the helpe of it from him shall be taken away even that which he hath Fiftly that God doth not upon every sinne committed by a regenerate 〈◊〉 no not upon every sinne committed against knowledge against grace if it be but some single act presently with-draw his grace for this sinne may be presently retracted by repentance not indulged or staid in and then to such humble sinners God gives grace doth not take it away from them The case that such acts of sinne bring regenerate men to hath from the Scripture beene explained in another discourse which I desire may be there considered and not repeated here And though it be a sad one even God's delivering up to Satan yet doth not that inferre the with-drawing of his Grace or forsaking but rather the giving or continuing sufficient grace 2 Cor. 12. 9. passage out and power of bearing it 1 Cor. 10. 13. But then sixthly that upon the regenerate man's walking after the flesh relapsing into the sinnes of his former unregenerate life like a dogge to the vomit c. or into a new set of other sinnes spirituall pride faction able to denominate a man carnall 1 Cor. 3. 3. and the like filthinesse of the spirit then doth God with-draw his spirit from that man and therefore such sinnes as these are called peccata vastantia conscientiam tristantia spiritum grieving and quenching of the spirit of God which though it strives with sinners yet shall it not alwaies strive Gen. 6. 3. when unrighteousnesse commeth in i. c. any old or new vicious habit then the holy spirit of discipline will not abide Wisd 1. 5. And therefore t is said 2 Pet. ◠21. That they that after they have knowne turne from the holy Commandement or the way of righteousnesse and are againe entangled in the pollutions of the world which they had once escaped v. 20. fall into a worse estate then they were in before their regeneration which must needs be by the totall with-drawing of grace from them To which purpose is that of Saint James out of Solomon that God resisteth the proud where resisting is opposed to giving of grace and so notes taking it away and the proud opposed to the humble are the proud impenitent obdurate sinners or they that go on in any impenitent course against knowledg or conscience All which being premised 't is cleare that they that are thus fallen from a regenerate state to their old unregenerate course of sinne c. and so by Gods just punishment deprived of his grace without which they were able to doe nothing are not now possibly able to recover or renew themselves to repentance As they that are only slipt or fallen but not layne downe in their mire of sinne might by the grace which they yet
of sinne or sinnes in the members because for the acting of them over and above the consent of the will some space is necessarily required wherein the spirit or upper soule if it be about us will be able and ready to interpose if it may be hearkned to which me thinkes is intimated by the Turkes in a custome of theirs who when they meane to give themselves liberty to be drunke use to make a great noise which they say is a warning to their soule to retire into some extreame part of the body that it may not be spectator or Censor of this their beastiality And if it be thus driven away gagg'd or not hearkened to then that is a sinne against strength a wilfull sinne Which perhaps was Saint James his observation when he said Sinne being perfected bringeth forth death For the conception of lust precedent signifies certainly the consent or conjunction of the will with the carnall appetite when in the wooing or canvasse for that consent of the upper soule on one side and of the lower soule or carnall part on tother the will which is thus courted by both yeelds to the second and so they joyne in mutuall embraces from whence saith the Apostle sinne is brought forth that very consent of the will to the sensuall faculty being formally sinne without or before the acting of it but this perhaps a sinne of iufirmity as the case may be for universim or alwaies it is not but very often wilfull and damning though it never come to act whereas if this sinne of infirmity while it was onely in the conception i. e. consent of the will come to birth i. e. actuall commission or perfection and fitnesse for birth which requires some space and time it may justly be said a sinne against strength so in the very Covenant of grace a fatall mortiferous sin And therefore though before we said that the same sinne in specie might be but an infirmity in one and yet a wilfull sinne in another yet this affirmation will need this caution to interpret it that the meaning of it be onely this that a sinne that is onely an infirmity in one may by some meanes of aggravation become wilfull in another but not è contra that that which upon some grounds or supposition of strength common to all men may be in universum defined a wilfull sinne can by any meanes be extenuated into an infirmity That which I now say I meane of any grosse outward act or habit of sinne because in these I conceive there is some mora or stay wherein the spirit may be advised with and then that being supposed in good health or regenerate state will not faile to suggest sufficient arguments against that sinne and so be a meanes to retract that sudden stolen consent before it come to act at least to habit Or if it be not it selfe without auxiliaries able to combat with the temptation yet it will out of the word of God be able to direct us to some aid which being called in will either improve us to a competent strength or help to disarme and weaken the temptation which we shall find by trying and making use of those meanes be they our prayers either for grace in time of need or as I said prayer as a meanes of divertisement or be they fasting vigilance c. or be it but a tempting to do our best for this is very ordinary to observe in our selves that when we put our selves to it and do our best we prove able to doe farre more then ever we dreamt we had been able And this is very remarkable whether you consider it as a truth in morality wherein it hath been observed that necessity or extreame danger enables men to doe miracles which when they are past they are amazed to see them done by them as Hierocles excellently shewes on that golden Pythagorean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as a truth of Scripture wherein there be many promises that God will aid when we fight cooperate when we work assist when we endeavour and not be wanting to them which are not first culpably wanting to themselves Having said thus much of wilfull sinnes for the disabusing of those who are over apt to flatter themselves that their sinnes are infirmities and no more and therefore sure of their pardon in Christ though continued in or not retracted by particular repentance I shall not thinke this discourse chargeable or accusable of any dangerous or hurtfull seuerity by being apt to drive men to despaire 1. Because it is knowne in Scripture and acknowledged by all and now confest by this paper that there is a tabula post naufragium a planke after shipwracke repentance as it implyes forsaking and change of mind and the working of that in every such sinner is the thing that all this while I intend and there is no way possible for the working it but this by representing the danger if it be not wrought which he that takes all his sinnes for infirmities will never be convinc'd of while he so thinks And 2. because the despaire that is dangerous is that which is contrary to the purifying hope to that hope that sets upon amendment by assuring that there is mercy to be had on such termes And as any other hope is but groundlesse confidence so any other despaire but that which makes us give over amending is in some respects a very usefull at least not very noxious despaire usefull if it set us on mending when without it we would not as in case of despaire or distrust onely of our present condition in respect of our present sins but not of the future because there is yet place for repentance or not noxious I meane not so farre as to damne or do any thing but deprive us of some comfortable assurance here the want of which if we want nothing else will never prejudice any mans salvation whatever they thinke that take this assurance to be Faith as in case of dying without all hope of Heaven when that no hope proceeds onely from an amazing sight of former sinnes which though we have sincerely forsaken yet none but God infallibly sees that we have and our selves out of an humble lowly conceit of all our owne actions our repentance particularly undervalued by us thinke and resolve we have not For sure if God see we have changed sincerely and so there be assurance respectu objecti in respect of the object t is an errour in us to thinke we have not from whence proceeds the non-assurance of the Subject and this errour if it be onely in the understanding and produce no evill life will sure damne none that should not otherwise be damned For whereas it may be objected that he may seeme to want that affiance in Christ for salvation which is a saving necessary grace I answer that that affiance that is so is the rolling my selfe on Christ for salvation and if I perish
I perish the denying and renouncing all trust in my selfe in my owne righteousnesse faith repentance my owne any thing but only Christ and God's mercy in him not the beleeving my personall election or that I shall be saved what ever my sinnes be and how unreformed soever For besides that this is in an unreformed sinner speaking of wilfull sins were the beleeving of a Lye because there is really no mercy or Salvation for such besides this I say there is no obligation or command in Scripture which can be thought to make it duty or necessary for any to beleeve himselfe a true poenitentiary even when he is so 'T is true we are commanded to prove our worke c. Gal. 6. 4. i. e. to ponder and ballance every action we take in hand whether it will beare the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tryall of the test or no and this we are incouraged by that which follows that we shall have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boasting only in our selves But then first this precept of trying is not a precept of knowing or beleeving Secondly this trying his owne worke signifies the direct act of conscience the doing each action with a good conscience but belongs not to the reflexive act of Conscience upon the whole life past or if it doe requires not that every man should at every minute of his life beleeve or know infallibly that this state is good and shall be so to the end Thirdly the boasting there is set only in opposition to boasting over another as appeareth by that which followes v. 5. for every man shall beare his owne burthen i. e. another mans being worse then you will doe you no good to judging well of our selves by that deceitfull way of comparing our selves with those that are worse then wee and therfore fourthly 't is observable that it is not said by way of promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shal have matter of boasting in himselfe for sure the best man living hath little of that but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only in himselfe all the boasting or comfort that he hath shall be in himselfe and in the uprightnesse of his owne conscience as that is opposed to comparing or comforting himselfe as the Pharisee with the Publican because others are worse then hee And so still the want of this assurance being the utmost inconvenience that this doctrine can possibly at the worst view of it bring upon him this will amount no higher then some present discomfort which will be recompenced abundantly by the gaines it brings with it of being disdeceived and brought timely and happily to repentance The short is let these sinnes which thou seest improved perhaps beyond thine expectation into wilfull sinnes be sincerely resolved and laboured against and all meanes used for the performing that resolution then if by any unsuperable weakenesse of thine thou failest in performing it or overcomming them perhaps I shall retract my doctrine in some part as it is appliable to thee or if I doe not be confident I have done thee no considerable injury though I should have deceived thee in some particular I am sure I am not guilty to my selfe of any designe to do so and therefore I hope my errour shall not be a culpable one because error amoris an errour of kindnesse or care or love in that I desired to make heaven as sure to thee as I could though not to make thee over sure of heaven Somewhat being thus set downe by way of character to know wilfull sinnes by we shall suppose that that will also be helpefull to the defining what sinnes of infirmity are For of that no scruple will be made to affirme that what ever sinne is not wilfull in any of the former descriptions of it must be resolved to be of infirmity there be no middle or third betwixt those two in the second covenant-account of sinnes By the rule therefore of contraries we shall best proceed 1. In generall to define a sinne of infirmity that which is not against strength or grace or that which though we labour and endevour sincerely against all sinne and use what meanes we are convinc't will tend to the overcoming of sinne we yet fall into either through humane frailty alone or through Satans cunning taking advantage of that our frailty As first when as at first we gave hints of resolution any invincible and so excusable ignorance of Gods will in some particulars betray me to some sinne for then my understanding or spirit is not of strength sufficient to advise me then the sinne is of weaknesse and therefore Rom. 14. they that are called the weake v. 1. are explained to be they that lacke knowledge v. 10. which all they that have are called the strong through that Chapter Or secondly when the suddainnesse of the assault gives not my spirit leasure to represent those perswasives and determents which it would doe if it were not so surprized and so for want of those representations on that side the present promises of the temptation doe preponderate and prevaile against all that is offered to the contrary for as a man that hath time to set himselfe upon his guard will be able to resist and vanquish that enemy which by surprisall takes and bindes conquers him with ease so is the will of a man in case of suddaine surprisal It hath no leisure to make use of those succours that reason could afford if it had time to muster them up And so being more weake at such times then at other the sinnes that at such time it yeelds to but would not at another are sinnes of Infirmity For 't is to be observed that the upper soule moves the will not as a naturall but rationall agent uses syllogismes and arguments to perswade hath not that despoticall power to have it at its becke or nod 't is not by a Goe and it goeth and come and it cometh as Aristotle's Philosophy seemes to set it that what the understanding prescribes to be done the will must doe but the course is of some more length The understanding must dispute and canvasse it against the carnall appetite answer the motives brought by that and then give more perswasive ones for the contrary and then perhaps the understanding is otherwise busy at that minute when the temptation comes and the popular carnall argument that it hath used hath prevailed and gotten consent before the understanding was aware of it either through present businesse and inability to attend more things at once or for want of an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suddennesse of mind to represent presently the arguments it hath on its side or to find out the Sophismes on t other Or however To dispute it throughly and cleare all difficulties and indeed if it be but to make this one Syllogisme the terrours of the Lord belongs to him that commits such a sinne as thou art now tempted to but that man is mad that
1 Joh. 3. 6. and 5. 18. Rom. 2. 12. Heb. 3. 17. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added thereto notes it to be a voluntary wilfull trade of sinne which is supposed by having received knowledge of the truth whereas 't is possible to continue ignorantly and so by infirmity in such habit and then that will not be capable of such aggravations as there doe follow nor withall pertinent to this case by this meanes fall into a condition for which the Gospell hath not provided any ordinary remedy Which is the meaning of there remaines not now a sacrifice for sinnes And that sense ariseth thus For them that had sinned ignorantly under the law there was place for sacrifice the Priest was to offer a sinne-offering for them called ordinarily in the 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and they were not to be farther punished or proceeded against in foro but he that did wilfully or despightfully breake the law was upon sufficient proofe of it by witnesses put to death in capitall or otherwise punished in other crimes without mercy or pity to him which is the sum of the 28 verse so in like manner proportionably to those types he that hath sinned through ignorance or ignorantly lived and gone on in sinne and such the sinnes of the unregenerate life are counted to be done ignorantly in unbeliefe as Saint Paul saith of himselfe and the same will hold of the sinnes of those that are Christians in profession baptized c. and yet have not amended their lives or forsaken their sinnes for they are still in an unregenerate state not capable of that description c. 6. 4 5. there is mercy to be had for him as Saint Paul saith of himselfe 1 Tim. 1. 13. Christ hath dyed offered himselfe a sacrifice for sinne and so delivered men from the danger of such sinnes upon condition that they doe repent of them and amend nay by this sacrifice of his he hath purchased grace for such sufficient to bring them out of that darkenesse to light from that state of unregeneration to repentance so that for that man considered in that state though he be a sinner yet as Saint John saith 1 Epist 2. 1. Christ is an advocate and a propitiation and here there remaineth a sacrifice a meanes of pardon and a meanes of converting Christ giving himselfe both that he might redeem and purifie Tit. 2. 14. justify and sanctify Yea farther when this man being regenerate falls into any single act of sin if it be through ignorance or weakenesse as still there remaine some relicks of them in the regenerate the state in this nonage of ours being but an imperfect state then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet of still this sacrifice remaines and pardon is had by it to the regenerate disciple upon acknowledgement and petition nay if it be not capable of the excuse of ignorance or weaknesse yet if it be not continued in but retracted presently by repentance this sarrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still remaines in force for him as in the Law when the leprosie doth not spread Lev. 13. 23. or is healed in the leper 14. 3. then though the Priest shut him up againe seven daies c. answerable to excommunication or delivering up to Satan yet still v. 4. the Priest shall offer sacrifice for his cleansing and so here though the sinne be leprosie an uncleane spot in the soule yet being not spreading but presently retracted by repentance it may bring some inconveniencies upon him such as have been mentioned elsewhere in the case of delivering up to Satan but yet it may passe for a spot of sonnes at least such as shall now not hinder from being a sonne and this sacrifice here or 1 Joh. 1. 7. the bloud of Christ parallell to it cleanseth from such sinnes as these continues pardon and grace as yet to such obtaines of God that he with-draw neither But if any man after the embracing of Christ receiving the truth and grace i. e. being thus regenerate shall returne to his old pollutions again or some new in exchange for them the filthinesse of the spirit in stead of that of the flesh to a course and trade of sinne having not now the excuses or alleviations of which before he was capable shewing himselfe to contemne both the mercy and grace of God to despise that pardon and to make no use of but contrariwise to resist that grace there is no direction for any offering for such this very sacrifice of Christ belongs not to him so farre as by Covenant to obtaine continuance of pardon for him or continuance of grace God may justly with-draw both and Christ's bloud say nothing to the contrary nay God hath told us that in this case he will with-draw both in the places forementioned and the same may be collected from this place from the aggravations here set upon the sinne that it is the treading upon the Sonne of God profaning the bloud of the Covenant i. e. making the bloud of Christ uneffectuall to his pardon and contumeliously using the spirit of grace and so grieving and quenching that spirit And so v. 27. all that remaines behind in justice or by tenour of the second Covenant expectable from God is that he should proceed to judge such a sinner and his zeale or wrath burne like fire to consume all such gainesayers or adversaries that walke thus contrary to all his methods of mercy of grace and from hence all that can toward comfort of such be concluded is that 't is not here said that God cannot or never will give grace againe to such or use meanes for the recalling them because of God this is not here affirmed From which negative argument though the possibility of such recovery may be concluded yet there are little grounds to conclude it probable or reasonable for any man that should by that be encouraged to spirituall security to depend or hope in it for if the weight of one passage be observed how much worse punishment shall he be thought worthy of or adjudged to i. e. worse then that under Moses law when the offender 28. was put to death without mercy we shall rather have reason to feare God will punish such with excision or cutting off without giving any new stocke of grace to recall them againe For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this booke doth not so often import being thought worthy which might consist with contrary mercy as meeting with that reward actuall receiving of it So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 3. 3. is to have honour bestowed upon him and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5. 17. and not onely to be thought worthy of it In proportion to which if the words should be interpreted and taken without exception or dispensation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he shall be punished in a worse manner there will be little place of comfort for such to depend on and from thence to
Crosse The Criticisme I shall confesse very insolent but the observation on that supposition true and obvious enough that it was the greatest contumely that could have beene offered unto Christ 2. Whether a person that now in time of youth or health depends in any measure upon that repentance of old age or disease that deferres the forsaking of wilfull sinnes or labouring to overcome passions or vanities for the present in contemplation of the possibility of doing all this at the last and of the conceived benefits or usefulnesse of such repentance do not for the present grieve and resist and refuse the holy spirit of God which at that time importunes to be heard and obeyed 3. Whether he do not promise himselfe that though Gods spirit be thus grieved and resisted yet he will never be wearied out but will be as bountifull and constant in giving of grace after such resistance as before 4. Whether to hope this be not contrary as to that of the Prophet Is 63. 10. They rebelled and vexed his holy spirit therefore he was turned to be their enemy and he fought against them so also to the method of God in dispensing his Grace described in the Gospell especially in the parable of the Talents which goes upon this rule that he that makes use of and improves that measure of Grace which God affords shall have more but he that doth not that which he hath shall be taken away from him As Gen. 5. 3. where we read my spirit shall not alwaies strive with flesh the Greeke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not abide or dwell with him the Hebrew is thought to have a peculiar notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sheath my spirit or the spirit which I have given to man shall not be thus unprofitably laid up and sheathed in him the talent that lies so long idle shall at length be taken away and the floud be sent to awake or drowne such unprofitable-spirited-men It is the phansy of a very learned man that these were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3. 19. the spirits in prison say we of whom God so complaines that they were sheathed lay idly and unprofitable in mankind in Noah's dayes who went and preacht to them Which if it be rightly conjectured by him will conclude them and all such others in the number of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 20. disobedient whose repentance and amendment Gods patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once expected but at length gave over expecting the very same provoking condition exprest by the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Heb. 3. 18. is put under that direfull oath of God that they should not enter into his rest Thus the preaching of the Gospel the means of working grace being allowed in an eminent manner to God's people the Jewes and after the death of Christ yet farther continued to them for some time upon their resisting of those meanes is taken away from them Mat. 21. 43. To which purpose that terrible passage so oft repeated and so little understood Matth. 13. 13. Mar. 4. 12. Luk. 8. 10. Joh. 12. 40. Act. 28. 26. Rom. 11. 8. all taken out of Isa 6. 9. is very observable being in the place of the Acts peculiarly applied to this matter the removing of the meanes of grace from the Jewes to the Gentiles v. 28. of all which severall repetitions of the same words this is the plaine constant sense that because they had first resisted that powerfull meanes of grace so long vouchsafed unto them therefore they were by God's just punishment deprived of those meanes that spoken to them obscurely in parables which was to others plainely as the places in the Gospell specify and so delivered up to hardnesse of heart For this reason or cause so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes because their heart was in the preter tense was before not is in the present waxen grosse and their eares were dull of hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the aorist they had for some indefinite time been so slow and dull in hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their eyes had they closed lest they should at any time see or heare or understand or convert and so God should heale them That this is the meaning of that hard place a proclaiming of consequent desertion from God upon their precedent obdurating their hearts against God's meanes and not any absolute antecedent unprovoked act of God's hardning of them the manner of setting downe the place both in Saint Matthew and in the Acts and the rendring it as a reason of Christ's speaking to them in parables in three other places will inforce as might be more largely here manifested if it were seasonable And indeed to returne from this short digression the promises of the Gospell goe generally on this ground assurance of grace to the humble that is to those that being sensible of their danger through sin doe obey God's call and resigne themselves up as Subjects to Christ but withall that threat adjoined of resisting the proud or disobedient Ja. 4. 6. And though it may be said that God doth not alwayes with-draw his Grace and his cals the meanes of grace upon every such resistance of ours and therefore I may still hope that he will continue them to me to the houre of my death and then I may make use of them yet the answer will be pregnant enough 1. That although God upon every act of our resistance doth not wholly withdraw all grace yet we have reason to think that the oftner we refuse and resist the more apt God is to forsake and desert us and perhaps the weaker are his after-cals As the Angel of God which he promised to send as a guardian before Israel Exod. 23. 20. indued with the power of God v. 21. was say the learned Jewes upon their worshipping the calfe taken away from them and an inferiour weaker Angel given in his stead with no more then meere Angelical power and this they ground on Exod. 33. 3. where God that v. 2. saith he had promised to send his Angel before them now tells them he will not goe up in the midst of them for they are a stiffe-necked people And then sure this will be able to inforce that warning of God's concerning that Angel Exod. 23. 21. Beware of him and obey his voice provoke him not as being sure that any such provocation will bring some revenge or punishment after it A gleame of which truth it was that the Heathens conceived that their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gods or Angels of Cities or Nations did upon the provocations and sinnes of the inhabiters solemnly forsake their Altars and Temples resigne up their care and tuition of them 2 dly That every act of our present resistance adds to our future obduration as the beating of an hammer on an anvill such is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Theod. the
be added though not by way of answer to the possible exceptions and objections of disputers because the doing of that I find would lead into some more nice and lesse profitable speculations and contribute little to the direction of practice the onely aime of this paper and therefore what was thus prepared shall not here be inserted yet by way of necessary satisfaction to a practicall question And the question is this In case I be a minister call'd to give comfort to such an one viz. an habituall customary sinner which were thus surprized by the hand of God any mortall disease or wound and were thus cast downe with extreame horrour of mind and from thence professeth himselfe resolved that if God shall spare him he will certainly lead a new life whether I would not give that man comfort in that case but suffer him to be swallowed up with desperation To this I answer 1. by setting before our eyes an example of God himselfe in a case not very distant from this proposed which may be matter of direction to any who shall be called to for comfort in this kind Judg. 10. 6. The children of Israel did evill again in the sight of the Lord and served Baalim and Ashtaroth c. and forsooke the Lord and served not him v. 6. upon this Gods anger was hot against Israel and he brought a double distresse upon them v. 7 8 9. and Israel was sore distressed And then v. 10. the children of Israel cryed unto the Lord saying Wee have sinned against thee both because wee have forsaken God and also worship't Baalim Here is that confession and sense of the provocations which our case supposes and that in time of the sore distresse and so in that parallel also And then God's returne to them is remarkeable 1. An expostulation continued for three verses to aggravate their crime and ingratitude and the close an absolute refusall a denying present pardon to these confitents Wherefore I will deliver you no more And then farther yet a bitter reproach and sarcasme v. 14. Goe and cry unto the Gods which yee have chosen let them deliver you in the time of your Tribulation And then the story proceeds to tell us the good use and effects that this severity wrought upon them And the children of Israel said unto the Lord We have sinned do thou unto us whatsoever seemeth good unto thee deliver us only we pray thee this day v. 15. And they put away the strange Gods from among them and served the Lord v. 16. their penitence is approved to God by their patience and submission and importunity by present reformation and contrary acts of piety and then it follows his soule was grieved for the misery of Israel i. e. God ceased to afflict them and on the other side prospered them to victory in the next Chapter And then this dealing of Gods being examplary to us as farre as the cases shall appear parallel may passe for a generall or first answer But then 2 ly and more distinctly to the question I answer that in this case the course I would prescribe to others or observe my selfe is this according to this copy premised not presently to make haste to apply comfort to that man meaning by comfort words of pardon or promise or assurance that his sinnes in this state shall certainly be forgiven but to dispense my comfort discreetly and so that I may lay a foundation on which he may more safely build and I more in fallibly ascertaine comfort to him I mean by preparing him to a right capacity of it by encreasing yet farther in his heart and rooting as deepe as I can the mourning which if sincere hath the promise of comfort Mat. 5. the sorrow for sinne the humiliation and indignation at himselfe the vehement desire the zeale the revenge the all manner of effects of Godly sorrow and indeed by doing my utmost in perfecting this so necessary worke in him which if by the helpe of God it be done and those graces deepely rooted through a consideration not onely of the instant danger but detestable uglynesse of sinne the provocation offered to a most gratious Father most mercifull Redeemer and sanctifying Spirit together with al the other humbling matter from the particular sinnes and aggravating circumstances of them it will then be that Godly sorrow which the Apostle speakes of and that will if God afford space bring forth that repentance which consists in a sincere change and reformation called by the same Apostle 2 Cor. 7. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as some manuscripts read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. as I conceive a repentance a change or amendment which will not be retracted againe a lasting or durable reformation and then there is no doubt but to him which is in this estate mercy infallibly belongs And to him I shall then hasten to ascertaine it And yet of this mercy if I through some errour or neglect of mine should not give him nor he himselfe through the greatnesse of his sorrow the floud of teares in his eyes otherwise finde any comfortable assurance yet is he by God's immoveable promise sure certitudine objecti though not subjecti to be partaker and all that he loses by not being assured of it here by me or by his owne spirit is the present comfort and joy of some few minutes which will soone be repaired and made up to him at death by God's wiping off all teares from his eyes the gracious revelation of his Saviour-judge unto him with a Come thou blessed of my Father thou hast cordially mourned and converted and thou shalt be comforted Whereas if I should goe about too hastily and preposterously to grant him any such comfortable assurance that he were already accepted I meane not now that he should be accepted if his change be sincere or his sorrow such as would bring forth that change for that conditionall comfort I have all this while allowed him but positive assurance for the present upon a view of such his sorrow I might then possibly raise him up too soone before the worke were done the plant rooted deepe enough and that were utterly to ruine him by giving him his good things his comfort here to deprive him of it eternally or at the best refresh him a little here before-hand but not at all advantage him toward another life which losse being so unmercifully great and acquisition so unconsiderably small it were great uncharitablenesse to runne that hazard and so still the best way must be by proposall of conditionall but not of absolute comfort to humble him unto the dust if so be there may be hope to set him this only taske of working out his salvation with fear trembling laying hold on God's mercy in Christ his generall but conditionall mercy for all penitent purifying sinners for confessours and forsakers and none else and so labouring for that sorrow that purity that confession contrition