The soules misery and recovery, or, The grieving of the spirit, how it is caused, and how redressed wherein is shewed (among other things) the nature of presumptuous sins, with preservatives against them, and remedies for them / by Samuel Hoard ...

THE SOULES MISERY AND RECOVERY . EPHES . 4.30 .

Grieve not the holy Spirit of God , whereby ye are sealed to the day of Redemption .

IN the Creation of Man , God intended two things : 1. That Man should serve him here . 2. That he should be saved hereafter ; as we may see Acts 17.26 , 27. where the Apostle in his Sermon at Athens , saith , That God hath made of one blood all mankinde , to dwell on the face of the earth , &c. that they should seek the Lord , if they might haply feele him and finde him : and the accomplishment of these two he doth unfeignedly wish , himself saying , I have no pleasure in the death of him that dyeth : wherefore turne ye , and live . Ezek . 18.32 . And because there is onely one thing which opposeth and hindreth this aime and desire of God , namely sin , ( which is a privation of our due obedience to God , and consequently a barre to salvation ) therefore God seeketh the preventing of our commission of it , or continuance in it , partly by the influence of his grace within us , and partly by hearty and pithy disswasions without us : or ( to speak in other termes ) by the work of his Spirit , and of his Word ; by the one enabling us , and by the other exciting us to mortifie the deeds of the flesh , that we might live . His instrument for the one of these works , is his Spirit : his workmen for the other , are his Prophets and Apostles , together with all other Ministers , ( all of them of what degree or title soever , being given as a royall Legacy to the Church , at the ascension and coronation of our Saviour , for the gathering together of the Saints , and the building up of the body of Christ , Ephes . 4.11 . ) And therefore we see , that the writings of the Prophets under the Law , and the Apostles under the Gospel , are full of sad and serious expostulations , threatnings , and dissuasory arguments , that thereby the slumbring consciences of sinfull men being awakened to see the danger into which their sinnes would lead them , they might forsake them , and embrace better courses . Here Saint Paul , the Apostle of the Gentiles , doth earnestly disswade the converted Ephesians , who were a part of his charge , from living in dissolute and wicked courses , like the ignorant and unconverted Nations with whom they conversed : his arguments are of two sorts . 1. Particular , fitted and squared to those severall sinnes which he laboureth to beat downe . 2. Generall , such as might serve to draw them from any kinds of sinne whatsoever . These later may be referred to two heads : The first is drawn à praesenti statu , from their present condition , ver . 20. Ye have not so learned Christ ; they were now enlightened , and by the knowledge of Christ sanctified , and called to a lively hope of eternall life . Christians they were , and therefore they should not ( to use Tertullians phrase ) Gentes agere sub nomine Christi , under the name and mask of Christians , live like ignorant and unconverted Pagans . The second is taken à periculoso effectu , from the dangerous fruit that would spring from their continuance in sinne , verse 30. Grieve not the Spirit , &c. if they who were sanctified , and sealed by the holy Spirit of God to the day of Redemption , should live in uncleannesse , theft , wrath , malice , or any other impieties , which were rife enough among unbeleevers ; they would thereby grieve that blessed Spirit who had done such great works in them ; and then what would become of their sanctification , their seale , and consequently of their redemption ?

This is the Coherence .

As for the words themselves , they are Complexa propositio , a proposition compounded of a dehortation , and a reason to inforce it ; the dehortation is included and couched in the reason , or , the reason is given in forme of a dehortation : the plaine dehortation is implyed , Lie not , steale not , sinne not ; the reason inforcing this , is expressed , ( though in a borrowed forme ) Grieve not the holy Spirit : It is as much , as if in more words he should have said thus , Cast off all the works and lusts of the old man , lasciviousnesse , lying , stealing , filthy-speaking , &c. for if you commit these sinnes , you will certainly grieve Gods Holy Spirit . And this manner of speaking is not unusuall ; for when we give children or servants ( whom we love , and whose pronenesse to offend we have cause to suspect ) good counsell , we commonly use such words as these , Grieve not your father , or mother , displease not your Master . Our meaning , when we say so , is , Be not taken in such faults , for if you be , you will grieve your parents , anger your masters , &c.

Now for the driving of this admonition home to the reason couched in the dehortation , our Apostle insinuates two reasons more , and they are drawn from a double work of the Spirit in them : The first is sanctification , in the word [ holy . ] For as he is a holy Spirit formally and in his nature , so he is causally too ; he is the Author and worker of our sanctification . The second is obsignation , [ whereby ye are sealed , &c. ] and this work is amplified , either by the time of duration , [ till the day of redemption ] for so some Expositors understand them ; or by the end of their obsignation and sealing [ for the day of redemption . ] The end or intent , for which the Spirit of God sealeth the sons of God , is , that ( as Rahabs house was known by her red threed , and Communicants that ought to Receive , are in some Parishes known by their Tokens , so ) when that great and joyfull day of our actuall redemption is come , they might be known from others who are to have no part in the purchased redemption , by the seal and stamp of the Spirit which is upon them .

This for the Division .

Now , before I pitch the Point on which I meane to build my discourse , and into which I shall draw , in some degree , most of that which is materiall in the Text , I must inquire into the meaning of so many of the words , or so much of the Text , as I intend to insist chiefly upon . Let us see therefore , 1. what is meant by [ Spirit ; ] 2. what by [ Grieving ] him ; 3. why the Spirit is said to be grieved , rather then the Father , or the Son .

For the first , most Interpreters agree , that by [ Spirit ] we are to understand the holy Ghost : 1. Because it is set down with such an emphasis , and accents , ( {αβγδ} ) a demonstrative article being put before Spirit and Holy : And 2. because , to the Spirit here , is ascribed the work of sealing , which is proper to the H. Ghost , {αβγδ} , by whom ye are sealed . Yet whether by the holy Ghost here , we should understand the holy Ghost in other men , or in our selves , their judgments differ .

Haymo , Aquinas , and some others , think the Apostle means the Spirit in other men ; as if he should have said , Take heed that by your filthy words and unseemely carriage , you offend not the eares , nor grieve the hearts of Gods people , in whom the Spirit of God is abiding . It is true , whensoever a Christian walks not worthy of his Calling , he grieveth the godly , and troubleth the good Spirit of God in them : But this is not the meaning of this place .

Zanchius therefore and others , understand the Apostle , of the Spirit of God in relation to our selves , as he abides in us . For he speaks of that Spirit by whom we our selves are sanctified and sealed ; and therefore of him , as he dwells in us , filling our hearts with his graces and consolations : And consequently the subject of this disswasion , is not profane and unconverted persons , but regenerate men , of whom we may truly say , The Spirit of God hath sealed them .

But secondly , What is meant by grieving the Spirit ? Can the Spirit of God in any good sense be said to be grieved ? or if he may , how here ?

Answ . He may be said to be grieved three manner of wayes .

1. When men doe enough to grieve him , were he a subject capable of grief . It is ordinary to intitle men to such acts or works , as they doe enough to procure , though through some let they be not done , or take not effect . He that shall put fire to a house , ( especially with a purpose to burne it ) may be said in reason to burne that house , though through some accident it be not fired ; and he that accuseth a man falsly of some capitall offence , deserves the name of a murtherer , though the accused party , through the discovery of his innocencie , the mercy of his Judge , or some other occasion , die not : and therefore by the Judiciall law , such an one was to be punished as a murtherer . And such kinds of speaking are not unusuall in Scripture . In Ezech . 24.13 . saith God to the people , I have purged thee , and thou art not purged : In which words , the work of purging is affirmed of God , though the people through their contumacious resisting the work of grace , were not purged indeed . S. Austin upon the words of Saint Paul . 1 Thess. 5.19 . Quench not the Spirit , ( a speech like to this in the Text ) hath this observation . Aug. ep . 23 ad Bonif . Sic dicit Apostolus , non quia ille extingui potest , sed quantum in ipsis est , extinctores meritò vocantur , qui sic agunt ut ex inctum velint . The Apostle calls men quenchers of the spirit , not because they doe quench him , but because they carry themselves as if they would quench him . And in another place speaking of the same words , he saith . Id. l. 2. contr . epist. Pa●meniani . Quench not the spirit , i . As much as in you lyes ; doe not you so behave your selves , as if you went about to quench him . The same Father proveth this Exposition of his by a place in S. Cyprian , Cypr . ep . de lapsis . which must needs be so understood , where speaking of Infants by their parents carried to Idols , he saith , They lost that which they had received in Baptism , i . saith Saint Austin , [ Quantum attinebat ad scelus parentum , ] so farre forth as lay in their wicked Parents . Wicked men are said to pollute the name of God ; Why ? To speak properly , his name cannot be defiled , as the Sunne in a proper sense cannot be darkned or defaced ; but therefore are they said to pollute it , because they doe enough by their sinnes to pollute it , were it capable of any blemish . In like manner , the Spirit of God , who indeed is {αβγδ} and {αβγδ} , uncapable of passion and alteration , and consequently of sorrow , may be said to be grieved by men , when by their sinnes they doe what they can to grieve him . Thus doe some understand the words .

2. He may be said to be grieved , when he is displeased : to dislike a thing is the formality of sorrow , and the principall part of it : of which the Spirit of God is capable , and therefore may be justly said to grieve when he hath occasion of grief .

Two things there are in all the passions of the mind .

1. A materiall part , and that is , the alteration which by the passions is caused in the body : for every affection produceth some changes there . For instance ; when a man is angry , the bloud about the heart is inflamed , and the choler put into motion ; when he grieveth , the vitall spirits are contracted and stifled ; when he rejoyceth , the heart is opened , and the spirits are diffused throughout the body : and from hence it hath faln out , that sundry persons have dyed in a fit of passion , or received some notable change in the body . I have read of one who thinking he should die the next day , and therefore possessed with a vehement feare , turned all gray in one night , his haire before being of another colour . In Sacred Writ we read that Nabal upon his wife's relation of the danger , into which through his churlish carriage towards David he was likely to have plunged himself and his servants , was so terrified , ut omnem sensum amiserit , & instar lapidis obriguerit , That he became senslesse like a stone , which we have often read ( saith Tyrinus on the place ) to have hapned in sudden affrights : Which made the Poets feign , that Niobe , hearing of the slaughter of her sons , through sudden grief was turned into a stone .

One of the Roman Emperours , Valentinian , Socr . hist . l. 4 c . 26. Graec . 31. chasing upon the sight of some Goths , that such a base people should be able to molest and shake so great an Empire as the Roman was , dyed in that angry fit . And Aul . Gell . l. 3. c . 15. & Cic . 1. Tusc . Diagoras a Rhodian , ( as Gellius tells us ) when he saw his three sons crowned with Olympick garlands , the same day , fell down dead for joy : and so did three others , whom the same Author there mentions . Now , this materiall part of joy or grief , or any other passion cannot be in the Spirit of God , for God is subject to no changes .

2. There is a formall part also in every passion , which is nothing but the very nature of the passion abstracted from the changes which it maketh in the body . For example , in anger there is a formall part , and that is , desire of revenge ; and in love , and that is , complacence , or contentment taken in the thing beloved ; and so in grief there is formale , a formall part , which is displicentia , a dislike taken at the presence of any thing apprehended to be evill . Now the blessed Trinity is capable of the nature , or principall things of which the affections doe consist , and so of that which is principall in , or essentiall to griefe . i . dislike . God doth truly dislike mens miseries , because they are contrary to the creatures good ; but especially their sinnes , because they are repugnant to his lawes , and to his nature , he being a God of pure eyes , who cannot abide iniquity , Hab . 1. And therefore he may not improperly be said to be grieved , when sin is committed , because he is displeased , for that is the principall thing in grief . And thus doe others understand our Apostle .

3. He may be said to be grieved , when he carries himself ( ad modum contristati hominis ) after the manner of a man in heavinesse . As the parts of a man are ascribed to God , viz. eyes , ears , hands , feet and face , because he doth all those things which men doe with these members : so all the passions of the mind are affirmed of him , ( propter similitudinem effectus ) for the likeness of the effect ; because when occasions are offered , he doth such things as men in such passions are wont to doe . For instance ; when a man is in joy , he looketh pleasantly , speaketh cheerfully , is kind and free in his actions ; when he is angry , he frowneth , chideth , fighteth , &c. and when he is in heavinesse , he withdraweth himselfe from company ; and , if it be a grief mixed with anger ( as our Saviours was , Mark 3.5 . who lookt upon them angerly , grieving for the hardnesse of their hearts ; and as the Spirits is , when he is offended ) he withdraweth his courtesies , and his speech too from such as are the occasion of his grief . Now all these things doth Gods holy Spirit , as he hath occasion ; sometimes he dwelleth in the soule contentedly , and shineth upon it with the light of his countenance , working in it a liberty and freedome in Gods service , and filling it with joy and peace in believing ; and then he may be said to rejoyce : sometimes he hideth his face from the soul , and suspendeth his gracious operations there , leaving men to themselves , and the wayes of their owne hearts , in which they have delighted to walk : and when he doth so , he may be said to be angry , to be grieved . And this is it , ( I take it ) which the Apostle meaneth here , when he saith , Grieve not , &c. i . Drive him not by your insolencies and impieties from the temples of your souls , disturb him not in his gracious and comfortable operations there : but so demeane your selves , that he may stay in those temples which he hath seized on for his owne residence , and there may manifest without any disconsolate interruptions and eclipses , his sweet and powerfull presence . And thus doe most Expositors which I have met with , construe the sentence . Nolite fugare , sayes Thomas on the place Drive him not away . Ne turbetis , trouble not the spirit , saith Theophylact . Nolite per mala opera fugare ; Grieve him not , that is , chase him not away by your evill deeds , is Haymo's paraphrase . For as an Inhabitant ( saith he ) when he is hunted out of an house , which he had provided for his use and dwelling , is grieved ; so is Gods Spirit grieved , when he is by the filthinesse of sin forced as it were out of that heart , which in Baptism he had clensed and sanctified for his own habitation . Calvin also on this place speaketh to this effect , Seeing the Spirit dwelleth in us , we ought to consecrate our souls and bodies unto him . For if we prostitute them to any foul sin , we doe ( as it were ) cast him out of his lodging . Which that the Apostle might the more familiarly expresse , tribuit Spiritui , &c. he giveth to the Spirit humane affections , joy and griefe ; then we please him , when we permit him to dwell quietly in our hearts ; then we grieve him , when by our sins we expell him . And a little after , he hath these words to the same purpose , Reputet apud se , &c. Let every one consider seriously with himself , what a horrible impiety it is to affect the Spirit with heavinesse , ut tandem à nobis discedere cogatur , that he should be forced at length to depart from us . I will end this with the judgment of Zanchius and Pareus . Zanchy speaking of some wofull effects of presumptuous sins in the soul , Zanch . Misell . p. 151. saith , Ista peccati effecta , these bitter fruits of sin are those perturbations of mind , of which the Apostle saith , Nolite contristare spiritum , grieve not the Spirit : by which words he shewes us , that to grieve the Spirit , is to trouble him in his workings in the soul .

When the flesh overcommeth the spirit ( saith Pareus , ) as it did in David , when he fell , Non ideo desinit esse in sanctis , he doth not therefore cease to be in the soul , Sed manet superatus , conturbatus , but remaines vanquished and troubled , as the Apostle affirmes , Ephes . 4.30 . By which , you may see how he understands the phrase . I doe but gleane a testimony or two , where I might gather a whole harvest . So much for the meaning of the phrase . Grieve not .

3. The last thing to be explained for the making way to our point , is , why doth Saint Paul here mention onely the third person , the Spirit ? Is not God the Father grieved , and God the Sonne too , by mens sinnes ?

Yes , sin is irksome and odious equally to each person in the Godhead , and as here the holy Ghost is said to be grieved at sinne ; so the Creator of the world , God the Father , is said to be grieved , when the wickednesse of men waxed great on the earth , Gen. 6.6 . And God the Sonne in the dayes of his flesh mourned for the hardnesse of mens hearts , Mark 3.5 . And doth not he grieve still ? But the reason why the Apostle doth as it were appropriate Grieving at mens sinnes , to God the holy Ghost , is ,

Because all sinnes , especially presumptuous , are ( contra signatam operationem ) against the proper working of the Spirit , as it is the peculiar work of the Father to create , and of the Sonne to redeeme ; so , it properly belongeth to the Spirit , to enlighten the mind with knowledge , and to sanctifie the heart with grace ; and therefore where there are sinnes against knowledge and conscience , crossing & defacing these works of the Spirit , he is the person which is principally offended and grieved at them .

Quest . But are the works of the blessed Trinity thus divided ? have not all the persons an equall hand in each externall work , such as the work of sanctifying is ?

Answ . Yes , they have : in every work that is without themselves , done in or upon , or for the creature , they doe all cooperate , as our Saviour intimates , where he saith , My Father worketh hitherto , and I work , Joh . 10. And in other places of Scripture , these external works are affirmed of the persons in Trinity promiscuously , which sheweth , that they are not so parted among them , but that they have a joynt hand in every one of them : and it hath been a rule of constant credit among all Divines , that opera Trinitatis ad extra sunt indivisa , the externall operations of the Trinity are undivided . But yet it hath pleased God to appropriate as it were , Aq. 1. q . 39. art . 7. and affixe some of these works to the Father , some to the Sonne , and some to the Holy Ghost , that we who are of weak capacities in conceiving such deep mysteries , as that of the Trinity is , might by this meanes be enabled in some measure to apprehend the truth of it . We say and believe , that there are three subsistences or persons in the divine Essence , and that each of these persons is truly and properly God , the Father is God , the Sonne God , and the Holy Ghost God . Now because this can never be demonstrated to us , to the begetting of an evident and exact knowledge of it in our minds ; therefore God is pleased to illustrate and declare it to us , by appropriating such Essentiall attributes and works , as appertaine to the whole nature of the Deity , to the severall persons subsisting in that divine nature , some to one person , some to another ; that so when we read , that the world was created by God the Father , that mankind was redeemed by God the Sonne , and that believers are sanctified by God the Holy Ghost , we may the better conceive , and the more firmely believe the {αβγδ} , that there are in the Godhead 3. reall and substantiall subsistences , distinguisht one from another , and that every one of these three is very God : because there is never an one of them , but is intituled to some great work which can be done by none , but by very God .

Thus farre for the meaning of the words .

Now to the point upon which I meane to insist ; it is this :

The sins of regenerate men do grieve the Spirit of God .

For proof of which , I might quote Gen. 6.6 . Psal . 78.40 . Psal . 95.10 . Esay 63.10 . Ezek . 6.9 . Amos 2.13 . In which places , God complains that he is grieved at the heart , broken with grief , and like a Cart over-laden with sheaves he is pressed down with sorrow , by the sins of men . But letting goe these proofs of a point so generally believed , for the opening and applying of it , I will enquire into these five particulars .

1. What the sins are , by which the regenerate may be said properly to grieve the Spirit : this I mean to speak of 1. Negatively , 2. Affirmatively , and to shew the reasons of both . 2. Whether the regenerate can fall into such sins as doe grieve him , and whence it comes to passe . 3. What are the wofull fruits and effects of the Spirit grieved , or what the mischiefs are which befall the souls of such as doe grieve him . 3. What are the Antidotes by which such sins may be prevented . 5. Whether , and how the Spirit grieved by such sins may be pleased again , and the parties fallen may be restored .

CHAP. I. 1. What the sins are by which the regenerate may be said properly to grieve the Spirit .

IT was the Stoicall doctrine , that all sins were equall , as we may see in Tullies Paradoxes ; Parad 3. and it was afterwards taught by some Heretiques in the Church ( who grounded their opinion on the Stoicall Tenent ) that all punishments in Hell were equall . Aqu . 1.2 . q . 73. So Aquinas tells us . But neither of these are true : For we read in Scripture , that there are moats and beames , Matth . 7. greater and lesser things of the Law , Matth . 23. and by consequence , greater and lesser breaches of the Law : that some shall be beaten with few stripes , some again with many , Luk . 12. that some shall have an easier , others a greater damnation , Mat . 11. Joh . 19. What will follow from hence , but this , that there is a great disparity and difference between sins , Cap. 1. both in respect of the sins themselves , and of the punishments which belong to them ? And therefore it will not be lost labour to examine , whether all sins doe grieve the Spirit in the sense of the Apostle ; if not , what be the sins that doe , and why .

There be some sins which doe not grieve the Spirit . Of which I will 1. shew which they be , or lay them out to the view : 2. prove them to be such .

1. Concerning the first of these , we are to know , that the Papists cast these lighter sins into 3. ranks .

1. Such as are light in their nature , of which sort are , idle words , immoderate laughter , small excesses in the use of lawfull liberties , Aug. l. de mend . Mendacium offi●iosum peccatum est , sed veniale , quod benevolentia excusat . foolish jesting , and officious lies , of which Saint Austine hath determined , mendacium officiosum , an officious lie is a sin , but a pardonable one , which a mans good will to his neighbour excuseth .

2. Such as are hainous perhaps in their nature , but light in regard of the small object about which they are exercised . Stealing ( they say ) is a great sin in its own nature , but the stealing of a pin , or a point , or some trifle , is accidentally a small one , because the thing which is stollen , is a matter of little worth , or moment . These they account petty sins , though a man should commit them deliberately , and allow himself in them .

3. Such as are committed in a light and favourable manner , either ignorantly , or indeliberately , though perhaps they lie in materia gravi , and be heinous enough in their own nature and quality . All these they make to be in their own nature and merit Veniall , ( such as God cannot in justice punish with the privation of grace or glory ) without any relation to predestination , Sec Bel . l. 1. de . stat . peccati c . 9. &c. Becan . t●col . schol . part . 2. tra . 1. c . ● . q . 1. &c. or to the mercy of God , or to the state of the person that commits them .

In this Doctrine of theirs , I dislike two things especially .

1. That among their Veniall sins they reckon idle words , officious lies , &c. though committed wittingly and willingly , and continued in without reluctancy against them , or repentance for them . Two things I will not unwillingly grant them :

First , That such sins are in themselves of a lighter nature then many others , even for the reasons which they alledge .

1. Because they carry not in them so great a repugnancy to Gods Law , which is the rule of obedience , and the touch-stone of good and evill : as such sicknesses as swerve but a little from the due mixture and measure of humours , in which consisteth the health of the body , are but small and light sicknesses in comparison of those that doe much decline from that due proportion and commensuration ; so , I think that those irregular actions , which want but a little of conformity to the Law , in which the required soundnesse of our actions lies , are comparatively light and little offences .

2. Because they bring not any notorious dishonour to God , or injury to men : no man , except he be exceedingly ill-minded , and glad of any occasion to blaspheme , will for an idle word , or a little excesse of mirth , with which a good man is overtaken , revile his God , or his religion . Nor doth any man sustaine much harme by another mans stealing of a point from him , or putting of a merry jest upon him . And therefore these and the like are ( if any ) sins of an inferiour degree .

Secondly , I grant , that sins of this nature prove Veniall for the most part , and are usually pardoned in the regenerate , because they are ordinarily committed by them ignorantly , or indeliberately , either through their smallnesse , or their dayly incursion . 1. Because they are small , therefore the best men set not so strict a watch against them , as in rigour God might require they should : as men doe not use to watch narrowly for small thieves , nor to walk with as much circumspection among Bees , as among Beares , so these smaller sort of sins are commonly neglected , as sins which we think will doe but little harm : and for this cause they slip from us rashly and inconsiderately before we are aware . And 2. these sins are dayly assaulting us , and therefore are fitly called by a Father , Tertul . de pudicitiâ peccata quotidianae incursionis , sins of dayly incursion ; for in regard of the indifferent conditions of life we are to passe through , the severall occasions and provocations we meet with , and the many duties of Piety and Charity which we are to performe , many a sin comes frequently , yea dayly upon us : our Callings put into our heads many covetous , unjust , and ambitious desires and fancies , and draw us unawares into some actions not altogether warrantable and just ; our devotions which are our dayly sacrifices , doe give occasion for dulnesse , wearinesse , and formality to shew themselves in us : Domestique crosses doe put us into dayly sudden fits of impatience , and discontentednesse . Now , because for these reasons such kind of sins doe slip from the best of Gods children ; therefore they may be reputed among Veniall sinnes , which grieve not the Spirit . This may be yielded . But that they are veniall , ex genere suo , in their nature , howsoever they are committed , whether willingly , or unwillingly , is more then can be justified . For Gods Word requires the resisting and bewayling , even of those lesser sins , as a necessary disposition to their pardon , as we may see , Rom. 7. of which more anon . So thought Saint Augustine , who therefore compareth them to small drops of water , and grains of sand , which being multiplyed , are able to sink a ship , though singly and severally they cannot . His words are these , Quomodo minuta peccata , &c. Aug. tract . 12. in Joh . Quomodo minuta peccata , si negligantur , occidunt ? minuta sunt grana arenae , sed si multa arena imponatur , prem●t , &c. How doe small sins kill the soule if they be neglected ? The drops which fill whole Brooks are small , and grains of sand are small ; but yet if many of them be put together , and laid on ( either on a mans shoulder , or in a ship ) they will presse down either . A Pump in a ship if it be neglected , doth that mischief to the ship which a violent storm would doe ; it enters through the Pump by little and little , but if it enter long , and be not pumpt out , it drownes the ship . So small sins , if a man allow himselfe in them , and deliberately multiply them , will destroy the soul as well as greater ; for that is the application of his comparison , which is to be supplyed . In another place Aug. ep . 108. ad Seleuc . Peccata quae humanae fragilitati quamvis parva , tamen crebra subrepunt ; si collecta contra nos fuerint , ita nos gravabunt , sicut unum grande p●ccatum . Quid . n . interest ad naufragium , &c. he saith , That the small sins which do often steal upon us , if they be wilfully repeated , and so gathered into a number , will sink the soul as much as one great and wasting sin . For what mattereth it to the losse of the ship , whether it be swallowed up with one great wave , or drowned by degrees , through the water that is suffered by negligence to get in at the Pump and to fil the ship ? This was S. Bernards opinion too of these smaller sort of sinnes . Haec venialia , &c. These sins ( saith he ) are accounted veniall , not criminall , except when through contempt they grow customary . Bern . de praecep . & dispens . c . 14. Haec venialia non criminalia reputantur , excepto cum per contemptum in usam & consuerudinem vertuntur . Et ibid . Elat●o contemnentis , & impoenitentis obstinatio in minimis qucque m●ndatis culpam facit non minimam : & convertit in crimen gravis rebellionis naevum satis levem simplicis transgressionis . Elatio contemnentis , &c. Proud contempt and impenitent obstinacie makes a very great fault in the smallest Commandements , and converts the light blemish of a single transgression , into the crime of a grievous rebellion . This is one thing therefore that is faulty in their Doctrine , concerning light or veniall sins .

The second thing to be disliked in it is , that they make these sins to be Veniall in their own nature , not by the grace of God . For thus saith Bellarmin , Bel . l. 1. de amiss . grat . c . 14. resp . ad 1. obj . Negamus , posse Deum justè punire peccatum quodlibet etiam veniale , poena omnium gravissima , quae est mors aeterna . Negamus , &c. We deny that God can justly punish every sin , yea such as are veniall , with the greatest punishment of all , which is eternall death . A bold speech : but this they strive to maintain , that on this foundation they may build their presumptuous Babels , their proud Doctrines , I mean , of a possibility of keeping the Law perfectly , and consequently of Merits , and Supererogations . I am sure the Scripture learneth us another lesson , where it telleth , that the wages of sin is death , Rom. 6. ult . of sin indefinitely , without exception of any ; and Gal. 3.10 . where it denounceth a curse against every man that continues not in all things , which are written in the book of the Law to doe them . But I will leave them in their by-way with the passionate exclamation of S. Augustine , Woe to that life which is most praise-worthy , Aug. lib . 9. conf . c . ult . Vae etiam laudabili vitae hominum , si rem tî misericordiâ discutias eam . if thou ( O Lord ) lay aside thy mercy when thou dost examine it .

The sins ( I take it ) which doe not grieve the Spirit , nor put a man out of favour , are onely such as are committed in a light & favourable manner , & they are of two kinds , sins of ignorance , which are committed ignorantly , and sins of infirmity , which are done indeliberately . Of both these I must speak somewhat distinctly , & then shew that they grieve not the Spirit , and why .

First , for sins of ignorance : That they find favour ( though in themselves they be sometimes great enough ) even for the circumstance of ignorance with which they are accompanied , is evident , by the speech of our Saviour , Ioh . 15.22 . If I had not spoken to them , they had had no sin ; no inexcusable sin : and by his prayer , Luk . 23.34 . Father forgive them , for they know not what they doe . Here he pleads their ignorance , as a motive to perswade God to pardon their sin . It is plain too by Act. 3.14 . &c. Ye denyed the Holy One , and killed the Lord of life : A foule sin in it self ; yet he extenuates it by their ignorarice , v. 17. I know ye did it ignorantly , &c. 1 Tim . 1.13 . I was an oppressor ( saith Paul ) but I was received to mercy , because I did it ignorantly , through unbeliefe . In all these places it is implied , that ignorance is an ingredient which much diminisheth the sin with which it is compounded . Now because there be as many sorts of sins of ignorance , as there be of ignorance it self ; and as every kind of ignorance is more or lesse faulty , so is the sin with which it is compounded , and of which it is denominated ; let us see therefore what the kinds of ignorance be .

First , we may distinguish it into ignorance of the Law , and the fact .

Ignorance of the Law , is when a man knoweth not that there is any Law of God forbidding such things , and consequently that those things which he doth amisse , are evill and sinfull . Such was the ignorance of Abraham , Jacob , David , Solomon , and a great many more of the Fathers , in their Polygamy ; it was a sin , and none of the least neither , for a man to have many wives at once , and clearely enough against the first institution of marriage , and Gods example , in the first match that was made ; and yet these good men did not know it to be so , they were ignorant that there was any law forbidding that course of theirs ; and therefore they did commonly live and die in it too , without any particular repentance for it .

Ignorance of the fact , is that whereby a man knoweth the Law well enough , but not his own act . This was in Lot , Gen. 19.33 , 35. He knew that incest was a foul sin , damned by the light of Nature , abhorred among the very Gentiles , 1 Cor . 5.1 . but being overtaken with drunkennesse , he was ignorant of that incestuous act which he did upon his two daughters . For he perceived not ( saith the Text ) when they lay down , nor when they rose up . Such also was the ignorance of Abimelech , in his intended sinne , Gen. 20. He knew that Gods Law did forbid Adultery , and that it was a foule sin ( for this was knowne well enough , and a great many more too of a lesser nature , to the profaner sort of Gentiles , Rom , 1.31 . ) but he was ignorant that Sarah was Abrahams wife ( for Abraham had told him that she was his sister , ver . 2. ) and that his lying with her , had it gone forward , would have been a sinne of Adultery : and therefore when Gods punishing hand began to arrest him and his whole Court , he pleads his innocency , verse 4 , 5. Lord wilt thou slay the righteous Nation ? said not he unto me , she is my sister ? yea , she her self said , he is my brother : with an upright mind and innocent hands have I done this . Such also was the ignorance of those Christian Souldiers , Sozom . Eccl. hist . l. 5. c . 16. who being circumvented by the Emperour Julian , cast a little incense into the fire . They knew not that this act of theirs was Idolatry in the Emperours account , and his heathenish Souldiers , till they were upbraided with it at dinner , by their fellow-souldiers : for when they knew they had sinned , they carried the Emperour his money again ( which he had given to them and all the Souldiers that had done so ) and cried out , Errarunt manus , non mentes , our hands have done amiss , but not our minds .

This kind of ignorance is for the most part in the actions of men in drink , or half asleep , or mad men . For in all these , the use of the understanding by which they are enabled to reflect upon themselves , and know what they do , is intercepted . Of this kind also are all casuall actions and events , of the prevision and prevention of which there is no morall possibility : an example of which we have , Deut. 19.4 . where first the Lord makes an order , that he that slayes a man through ignorance of the fact , should have the benefit of the Cities of refuge : then he putteth a case , wherein it may so fall out , that one may kill a man , and yet be ignorant of it , namely , when a labouring man felling a tree , through the flying off of the axe from the handle , hitteth and killeth a man that is casually passing by him at that time . Such is the ignorance of him that shoots at a man whom he takes to be a beast , or lies with a stranger , thinking her to be his own wife .

Secondly , we may distinguish ignorance into invincible ; and vincible .

1. Invincible ignorance is that which a man cannot overcome ; either because he discernes not himselfe to be ignorant , or because he wants meanes for the expelling of it , or hath not capacity enough to conceive the things whereof he is ignorant , though they should be sufficiently revealed and propounded to him . The things or objects about which this ignorance is exercised , are of two sorts . 1. Positive Laws , Divine , or Humane , or any other things which have not their foundation in the light of nature , viz. That if a thief should be punished with restoring four-fold , that beasts should be slaine and offered up in sacrifice to God , that Jesus Christ should be born of a Virgin , that the body should rise again at the last day , and many other Articles of the Christian faith . 2. The obscurer and inferiour sort of naturall Laws or Dictates , which are not plain and undoubted principles , but conclusions rather , fetched out of those principles by the help and strength of discourse ; such are these that follow , That it is not lawful to lie for the saving of a mans life or goods ; nor to kill a man , though it be to sacrifice him to God ; nor to repell an injury by private authority ; nor to murder ones self for the avoyding of some notable disgrace , or some death more terrible . Of such things as these , a man may possibly be invincibly ignorant ; through the tyranny of bad education , generall evil customes , and the sway of times and places in which they live . But of the prime lawes of nature , which are , that God is to be worshipped , parents honoured , justice done to every man , of these none can be invincibly ignorant , because they are written in such clear Characters in mens hearts , that no man , who is not wilfully blind , can choose but read them . And therefore S. Paul Rom. 2.15 . saith , that the Gentiles do by nature the things of the Law ; that when they do them , their consciences excuse and clear them ; when they doe them not , they accuse and terrifie them : and the cause of this is , because the law is written in their hearts .

2. Vincible ignorance is that which may be overcome and out-grown , if the party be not in fault : if a man be ignorant of some divine truths , the articles of the Creed , or some other of inferiour rank , not because they are not revealed to them by God , or not propounded sufficiently by the ministery of men , nor because he wanteth liberty to enquire into them , or capacity to understand them , but meerly because he useth not his own endeavour , but neglecteth such means , either humane or divine , as might , if he would use them , expell his ignorance ; his ignorance in such a case is vincible and removable . Now , this may be subdivided into two sorts .

1. Simpliciter vincibilem , simply and meerly vincible , of which all that we can say , is , It might possibly be overcome , were not men wanting to themselves . When men want knowledge , not out of a wilfull contempt , but onely through negligence and incogitancy , because being taken up , ( as they in the Gospel were ) with their farmes , their oxen , their profits , and pleasures , they think not of getting the true knowledge of those heavenly mysteries which would make them wise to salvation : then their ignorance may be called simply vincible . Thus were the sons of Zebedee and the rest of the Apostles ignorant of the resurrection of Christ , and the nature of his Kingdome , as we may see Luc . 24.21 , 25 , 26 , &c. Mat . 20.21 . Acts 1.6 .

2. Affectatam , affected and grosse ignorance , which is also called ignorantia pravae dispositionis , ignorance of an evil mind , because it ariseth out of an ill temper of heart , by which men wilfully refuse to know such things as might hinder them from sin , or further them in godliness . This is the ignorance which is spoken of Job 21.14 . They say to the Almighty , depart from us , we desire not the knowledge of thy wayes . And 2 Pet . 4. v. 3 , 4 , 5. Of this they are willingly ignorant , that by the word of God the Heavens were of old , &c. The persons he speaks of were scoffers at religion , the ignorance which was in them , was voluntary and wilfull , and the reason why they would be ignorant , is insinuated in their description , v. 3. that they might the more freely walk after their own lusts . And it is the humour of every man that loves to doe evill , ( as our Saviour tells us , Jo . 3.20 . ) to hate the light , and never to come at it ( though it be an unnaturall humour : for it is the naturall desire of the soul to search and enquire into things not known . ) And the reason is there given , lest his evil deeds should be reproved , i.e. discovered unto his conscience thereby : as theeves and adulterers love the twy-light , yea the blackest midnight , because it covers many of their sins ; so ungodly men love the thickest and grossest ignorance of Gods commandements and their own duties , because it hides many a sweet sin from themselves , which they have a mind to live in , but could not so freely and so peaceably commit , were it made known unto them .

The third distinction which makes for our purpose , is , the distinction of ignorance into 1. Causing , and 2. accompanying ignorance .

1. Causing ignorance , is that which is a cause by accident of the sinne which is committed ; for , as knowledge , generall and particular , is an informer of men what is good and evil , and a director of them in their severall actions , and consequently an impediment to many a sinne ; so , ignorance , which is the privation of knowledge , and a withdrawer of that which ( were it present ) would with-hold from sinne , is many times a cause why men sinne . Knowledge is compared to light ; now the light ( we know ) is a guide to us in our actions , in our walking , in our riding , &c. when we go or ride abroad , it keepeth us from stumbling at many a stub , from running upon trees or men , from falling into ditches , &c. and on the other side , darknesse , which is a privation of light , is usually an accidentall cause , why men riding on the high way , knock themselves against a tree , or ride into a pit : so , knowledge in the mind , dictating what is good and bad , with-holds a man from many a sinne , which in the severall actions and employments of life he would else fall into : & ignorance causeth him to sinne sometimes , when otherwise he would not . Of this ignorance speaketh the Apostle , 1 Cor . 2.8 . Had they known him , they would not have crucified the Lord of glory : this was also in S. Paul , when he said to the high Priest , God shall smite thee thou whited wall ; and it was the cause why he reviled him . For being charged with it , he pleadeth for his excuse , that he did not know him to be the high Priest , Act. 23.5 . for if he had known him , as he knew he ought not , so he would not have spoken evil of him .

2. Accompanying ignorance , is that which is present in the sinner when he doth evil , but hath no influence at all upon the sinne ; the sin would be done , though the doer , who by chance is ignorant , should know it to be a sin , because he hath a mind to it . A drunken man goeth abroad in the night , he stumbleth , or perhaps falleth into a pit ; of this man we may truly say , The night was his companion when he fell , but not the cause of his falling ; his drunkenness was the cause . For , if he had gone abroad in the clearest day , when he had had light enough to make him see his way , being in drink , he would have fallen : he stumbled in the night , but not because it was night . So , a man viciously minded , and drunk with the love of sin , sinneth being ignorant , but not because he is ignorant : peccat ignorans ( as the School-men speak ) but not ex ignorantiâ .

Now let us apply these distinctions in a word or two to our purpose , and so proceed .

These sinnes of ignorance are very rife and frequent in the regenerate , as David tells us , Ps. 19.12 . Who can understand his errours ? clense thou me from secret faults : daily experience also proves it . Now these ignorances doe not grieve the Spirit , ( whether the ignorance of which they are so named , be ignorance of the Law , as the ignorance of Abraham was in his Polygamy ; or ignorance of the deed , as Lot's was , when he lay with his two daughters ) if they be accompanied with these conditions .

1. If their ignorance be invincible , such as they cannot be thought in the judgement of reason , able to remove by any means they can use , or any pains they can take .

2. If their ignorance be vincible , but not wilfull , such an ignorance , of which we can onely say , that men might overcome it , if they had their thoughts and wits a little better about them , and would be but so industrious as in duty and discretion they should be .

3. If their ignorance be the cause of their sin , and not a bare companion of it ; but if their sins proceed from affected ignorance , they are equivalent to sins of knowledge and presumption , and consequently of a higher nature , then slips of which the Spirit taketh little notice .

Thus farre of the first sort of sinnes which doe not grieve the Spirit , namely sins of ignorance .

The second sort are sins of infirmity , which though a man knoweth to be sins , and such as he should avoid , yet he is not able to avoid . These are called surreptions , because they suddenly steale from us , or upon us ; sins of inadvertency , because the understanding observeth them not till they are past ; Tert . de . Pudic . c . 19 sins of dayly incursion , because of their dayly rushing upon us ; and sins of infirmity , because they are committed through our weaknesse and inability to master them . Now , these sins may be divided into 1. meere infirmities , 2. mixt infirmities .

1. Meere infirmities are such , as are committed onely through the weaknesse of the flesh , without any deliberation of the mind , and consent of the will at all . 1. Without any deliberation or observation of the mind , till it be too late to prevent them : like slie thieves or souldiers that lie in ambush for their enemies , they shew themselves in us , when we think them farre enough from us .

2. They are committed without any consent and choyce of will ; it hath no voyce in them , giveth no placet to them , but they crowd in upon us , without saying , By your leave . This kind of sins is like those sudden actions which shoot out , and are put forth by the force of the imagination onely , such as are stroking of the beard , scratching of the head , playing with a stick , sitting down , rising up , and many other inconsiderate actions of the body . These and the like stay not till reason approve and command , and the will consent to them , but they are done in a moment upon the command of phantasie , in the twinkling of an eye . So many sudden flashes of evill thoughts , words and deeds there are , which break out from us , that prevent all operation of mind or will . And these I call sins of meere infirmity , which for orders sake I will cast into these four ranks , 1. Defects , 2. Omissions , 3. Evill motions , 4. Evill actions .

1. Defects , and ill qualities , of which there be very many in the best ; in our devotions we meet with dulnesse , drinesse , wearinesse , & wandring thoughts ; in our obedience there is want of love ; in our faith unbeliefe : our good actions are sprinkled with the dust of pride , vain-glory , and hypocrisie ; in our afflictions we are sensible of much impatience and discontentedness , in our prosperity of high-mindedness , and in the prosperity of others , of envy and male-contentednesse . These and a great many more inseparable blemishes and wrinkles , are in the very face of the Spouse in this life . In David there was dulnesse : and therefore he prayes , Lord quicken me , Psal . 119. There was distrust of Gods providence too , for he wrangleth & reasoneth with his soul about it , Ps. 43. Why art thou so cast down O my soul ? still trust in God : In the good Israelites , who came willingly to keep the Passeover , there was some want of due preparation , which giveth occasion of the Kings prayer for them , The good Lord be merciful to him that prepareth his whole heart to seek the Lord , though he be not purified according to the purification of the Sanctuary , 2 Chro . 30.18 , 19. In Hezekiah there was pride of heart , for he must needs bragge of his treasures to the Babylonish Ambassadors , 2 Kings 20.13 . In Jonah was a peevish & a froward heart , as we may see in his Story : In Peter selfe-confidence , Though all men should forsake thee , yet would not I , Mat . 26. And in all the Disciples weaknesse of faith ; for , Lord increase our faith , was their joynt prayer . And in all are some defects ( even in actu exercito ) which they cannot help . These are the first kind of indeliberate sins or meere infirmities .

2. There are in them omissions of good duties , when occasions and seasons for the doing of them are afforded . I doe not the good I would , saith Paul , Rom. 7.19 . Ye cannot doe what ye would , saith he of all the faithfull , Gal. 5.17 . The Spirit is willing , but the flesh is weak , saith our Saviour of his Disciples , when they omitted a necessary duty , the comforting of their distressed Master , Matth . 6.41 . We find by dayly experience , that we let many fair opportunities of praying , hearing , reading , meditating , examining our consciences , mourning for our sins , ministring to the wants of our afflicted brethren , and the like , slip from us inconsiderately , not knowing what we have omitted , till the omission be past .

3. There are in them evill motions , which the Apostle calls , Rom. 7.5 . motions of sinne , not onely injections or evill motions cast in , or rising up in the heart ; but delectations , or evill motions embraced : and both these indeliberate too , and these latter are inseparable to the first . For , if evill motions which arise in us , be of things pleasing to nature , they delight as soone as they arise , though a man consent not they should doe so ; as wine , because it is naturally delightfull to the taste , it pleaseth the rellish as it goes downe the throat , it s touching of the palate and the pleasure of the palate are inseparable . And therefore I say , that in the Saints , both the primò primi motus , the first evil motions , and the secundò primi , the delectations in those evill motions , are both indeliberate ; though sometimes these latter prove to be morosae , and are entertained in the mind by the allowance of the will . With swarms of these noysom and unsavorie thoughts are we daily molested , they are our companions alone and in company , at bed & at board , in Gods house & our own , like Abrahams fowls , Gen. 15. that fell upon the sacrifices , they are ever with us , to hinder and distract us in the best imployment .

4. Besides these , many are the outward evill actions , which through the presence of occasions , and power of sudden passions and provocations , break from us suddenly ; Such was Davids inconsiderate exclamation , I shall one day perish by the hand of Saul , 1 Sam . 27.1 . and such was Sarahs lie , I laughed not . Such , Jobs imprecations , Let the day perish wherein I was born , &c. And such Jonahs selfe-justification , I doe well to be angry , Jonah 3.9 . Thus sinned David , when upon Zibaes accusing of his Master , he suddenly without mature deliberation , gave him all his Masters lands , 2 Sam . 16.4 . And such a sin was Peters , when in anger he drew a sword & smote off Malchus his ear , Ioh . 18.26 . Thus for meer infirmities .

Besides these , there are mixt infirmities , II . which have some presumption in them , but not enough to denominate them presumptuous sins : some advertency and consent is in them , but not a staid and fixed apprehension , or election : A simple apprehension perhaps , without any practicall judgement of the understanding concerning the object , whether it be to be prosecuted , or avoided ( pro hic & nunc ) considered with all circumstances of time & place . As it must be a good deale of water that must give the wine with which it is mingled , the name and nature of water : so there must be more degrees of wilfulnesse , then weaknesse in the sin , or else it cannot receive the name and nature of a wilfull and presumptuous sin . The sins therefore that hang in the understanding flotingly and lightly , as colours in the ayre , and not firmly , as colours on a wall ; and are like the answers of a man to questions asked him , when he is between sleeping and waking , or seriously intent upon some businesses , which fal not under a perfect deliberation : the sins which a man knoweth not well whether they steale from him or no ( like the drunkard in the Proverbs , c . 23. ult . They have smitten me , but I was sick ; they have beaten me but I felt it not : ) These are mixt infirmities , and doe not grieve the Spirit . Now it falleth out , that these are often committed by the very best , either through many businesses , or violent passions .

1. Through many businesses : for these first , draw the mind away upon many things at once , and doe weaken it in its operations : As the eye cannot look attentively on one single object , at such time as it looks upon many ; so the mind cannot think upon any one thing deliberately , at that time when it thinks upon many things .

And as many businesses distract : So secondly they attract , and draw away the thoughts from other things to themselves ; from whence it comes to passe , that other matters ( though perhaps of greater importance ) are but little and weakly thought upon , during the attention and stay of the minde on those businesses : for , as the eye , when it is fixed upon one certain object , cannot at that time look seriously upon other things , though never so visible in themselves , or visibly presented before it , it being but of a finite & determinate activity ; so the mind , ( which cannot possibly attend two vehement and intensive operations at once , but is exhausted by one ) when it is intent upon some urgent affairs in hand , cannot bestow any solid and setled thoughts on other matters at that time , though they be such matters as concern much .

Now from this distraction of the thoughts , or from the attraction of them to some one thing , by occasion of such businesses as men are to manage , it may and doth fall out , that many sins steal from them now and then , without due observation .

2. Through the sway of head-strong passions , men sin sometimes without a perfect deliberation . For they doe often deprive the understanding of the power , at least the use and exercise of its power to consider , and conclude . Though the mind and will be the King and Queen of the soule , yet they are too often at the will and mercy of these rebells . These passions when they rage , sometimes command the tongue , and the hand , or any of the other members , to doe a sinne which they would have done , before the understanding and will can take up arms and make head aagainst them , as a company of base rebells may doe mischief in the land , before the King is aware of them , or can levie forces against them . Sometimes , like a thick smoke , or fog , or an ill humour falling from the head into the eyes , they blind the understanding , which is the eye of the soul , and make it to erre in its verdict , and consequently give sentence on their side , and say as they would have it , and conclude that to be good , which at another time it knoweth full well to be evill . A gift ( sayes Moses ) blindeth the eyes of the wise , and perverteth the words of the just , Deut. 16.19 . The meaning is , that a Judge ( though for his understanding he be a wise man , and for his disposition a just man ; yet ) if he hath a strong affection to bribes , will be blinded by that passion in his understanding , and made to give false judgement . If a man be surprized with a passion of lust , perhaps it will for the time corrupt his judgement , and make the cause goe that way , which it would have it . This made the Philosopher say , Arist . l. 7. Ethic . c . 3. that the Syllogisme of an incontinent person hath four propositions in it : two of reason ; viz. 1. that no fornication is to be committed , 2. that therefore he must not commit this or that act of whoredome , that he is about : and two of passion , or of reason perverted by passion ; namely , 1. that things which are delectable are good , and to be embraced . 2. That therefore the act of fornication which is about to be done , is good , because delectable . Now ( sayes he ) every incontinent person is led by the two latter , which proceed from passion perverting the understanding . Passio ligat rationem , ne concludat pro primo , Passion blinds , or binds reason , that it may not conclude for the first , namely , that whoredome is alwayes evill , never to be committed , and therefore not in this or that particular case , nor at this or that particular time . The like may be said of all other sinners . If passion reign for a fit in their soules , it overcloudeth the understanding : and as the clouds and vapours , through which we look upon the moon in her rising or setting , make her seem greater to our eye than she is : so , our unruly affections , through which our minds too often behold such objects as please them , make those objects very frequently appear to the understanding farre better and fairer then indeed they are . And , sometimes again they puzzle the mind , and make it inattentive for the time ; as a man by brawling with his servant , taketh off his attention from his businesse , and maketh him doe he scarce knoweth what . All which effects of head-strong passions are couched together by the Philosopher in a verse or two . Boet . de consolat . Philos . metro ultimo .

— Gaudia pelle , Pelle timorem , spemque fugato , nec dolor adsit . Nubila mens est , vinctaque fraenis , haec ubi regnant .

Now from this predominancy of passions come many sudden and unadvised sins ; All which are in Gods account light , and pardonable ; such as grieve not the Spirit , except this indeliberation be voluntary . For it often falls out , that men who are fully set to doe evill , as they will be , or would be ignorant of the evill which is inherent in such actions as they have a mind to , so they would be sudden and inconsiderate in the commission of them : That they may have this to say , when their consciences accuse them for their sin , Non putaram , we did little think to have done so , we were overtaken in our sin unawares . Now , if men sin inconsiderately , de industriâ , of purpose , notwithstanding their inadvertency , their sin is presumptuous , and interpretativè , in Gods account wilfull .

Quest . But when may a mans inadvertency be judged voluntary ?

Ans. Whensoever he ought and might deliberate if he would . More particularly .

1. When he hath some warnings and items given him by some friends without , or some good motions within , that such a sin is neare him , and likely ( if he take not heed ) to seize upon him : if he neglect these intimations , and so fall into the sin , ( though perhaps besides his expectation or purpose ) his indeliberation is voluntary , and his sin too , virtually , though not formally . Sometimes a Physician , or peradventure a discreet friend , by some signes in the face , perceiveth that such a man is ready to fall into a swound , or into some dangerous sicknesse if he prevent it not ; and sometimes one traveller upon the high-way , is able to tell another whom he meeteth , that there are dangerous fellowes in the way in which he is riding , ready to rob and rifle him , if he goe forward . If now the parties thus premonished , by slighting this good counsell , fall into those dangers , ( though besides their expectation ) their sudden miscarrying is upon the matter wilfull . Such was the death of Julius Caesar in the Senate-House ; though he did not formally will his own death ; yet because he neglected that good warning of it , which in reason he should have taken , he may without a soloecisme be said to perish wilfully . And the men of the old World , though the flood came upon them unawares like a snare , and swept them away , ( for it is said , They knew nothing till the flood came , Matth . 24.39 . i . they considered or minded no such matter ) yet because they slighted Noahs good counsell , who told them it was a coming , they might not improperly be said to be swept away wilfully . The same judgment we may passe upon such men as fall into any sin , be it whoredome , drunkennesse , theft , perjury , or any other , at a time when they are informed by some prudent observer of concurring occasions and dispositions , of the probable danger they are in of committing such sins , and admonished to have an eye to themselves . If such men commit any of these inordinate acts , though with no previous purpose to doe so , nor currant observation of themselves at the time when they doe so , yet may that inconsideratenesse with which the sin is accompanied , together with the sin , be interpreted and pronounced voluntary .

2. When being sensible of his own weaknesse and facility to fall into some determinate sinne , he putteth himself notwithstanding into such temptations , of time , place , persons , or occasions , as will allure him to that sin , though with no purpose of committing it , but rather a contrary . If he doe fall , inadvertency will not help him , nor much qualifie his sin , because it is voluntary : he might , if he would , have easily foreseen what the issue would have been of a temptation so strongly drawing , and a disposition so readily inclining , of such iron and loadstone , such fire and tinder meeting together .

This in some degree was the case of Alipius in St. Austin , Aug. conf . who being intreated by an importunate friend to goe along with him to a play-house , went ( though with no intention to see the play , but a clean contrary of shutting his eyes , and stopping his eares , that he might neither see nor heare the vanities which might work in him an inordinate and unlawfull delight ) and being there after a little while , fed his eyes , and his ears with those profane sights and vain speeches . This sin of his was a sin of inadvertencie , if we look strictly to the formality of it , but this inadvertencie of his was voluntary . For he had reason to think , that the Devill having him there under so great a temptation , would not let him come undefiled away . And so , though S. Peters denyall of his Master were an indeliberate sin , yet it was wilfully indeliberate , because he might easily have considered , that the high Priests Hall was a likely place to prove a snare to him in that particular .

3. When a man cherisheth any sinfull motions : Suppose it be of fornication , with an intent to reap a little pleasure by the motions , but no meaning to commit the fornication : if he doe commit it through sudden surprizall & presence of occasions , his indeliberation is voluntary , and his sin equivalent to a deliberate sin : For he might have foreseen his danger , and read his own destiny if he would , and he ought to have turned such bad motions out of doors , before they had inflamed his lust , and made it able to conceive and bring forth so foul a brat . The Law which God himself made , Deut. 22.23 , 24. proveth as much as I have said . The Law was . That a betrothed maid if she lay with a man , and did not cry out , and to her power make resistance against the attempt , should be stoned to death : the reason ( I suppose ) was , because her nor crying out for help , did intimate her willingness & consent to the sin . If a woman in this case were judged to have consented to the sin , because she did not resist the onset ; then they may be thought to have given consent to the act of uncleanness , who cherish & delight themselves with the thoughts of uncleanness . For in such a case a man is bound ( excutere pravam suggestionem ) to cast out the suggestion to that sin .

4. When indeliberation falls frequently upon the same sin , it is voluntary . For in such any case a man is more able and obliged to look to himself . We use to say , Ictus piscator sapit , and The burnt child dreads the fire , and He is not a wise man that will easily stumble twice at the same stone . The meaning is , that men ought to be afraid of such things as have once , or oftner done them hurt , and carefully either to keep out of occasions inducing to them , or to watch over themselves in the presence of such occasions : and so is he bound to be of every sin that hath often mated him . As he is bound , so he is enabled to prevent such a sin more then many others , because it will be ever before him , gnawing upon his conscience , and upbraiding him . A man that hath often played the glutton at a full table , or been oft overtaken with drink in the company of loose friends , can very hardly be overcome with these sins without wilfull indeliberation : for his heart , if the same snares be presented , will misgive him , and bid him away , or else look to himself , and stand upon his guard .

I have given these few rules , for a help to such as would be directed how to discover the deceitfulnesse of their hearts in this particular , and the nature of their sinne . If they find their inadvertencie in sinning to be voluntary , let them know , that their sins exceed the nature of infirmities , which doe not grieve the Spirit . And therefore Melancthon having discoursed of sinnes of surreption and infirmity , referreth sins of affected ignorance , and omission , to sins against conscience ; and concludeth all Turks , Jews , Pagans , and Pharisees who are guilty of affected idolatry , Ignorance , and unbeliefe , to be guilty of mortall and damning sins .

We see what the sins are which grieve not the Spirit , as the phrase is to be understood in the Text . And now we come to prove them to be such : only I will premise this one thing ; namely , that look what proofs evince infirmities to be sins which have a generall pardon , the same doe prove , that sins of ignorance are so too : for they both agree in this qualifying circumstance , which is , that they are involuntary , infirmities for want of observation , ignorances for want of knowledge . And therefore they agree in the effect , remission . This being premised , I prove it briefly three wayes . 1. By testimony of Scripture . 2. By the judgement of Divines , ancient and modern . 3. And by reason .

1. By testimony of Scripture , Saint Paul , Rom. 7. and 8. hath a pretty large discourse on this argument . Wherein 1. he sheweth by himselfe , as by an example , what a pronenesse there is in the regenerate to some kinds of sins , ver . 14. I am sold under sin , ver . 18. I find no meanes to performe what is good , ver . 19. The good which I would , I doe not ; the evill which I would not , that I doe , ver . 21. When I would doe good , evill is present with me . ver . 23. I see a law in my members rebelling against the law of my mind , and leading me captive to the law of sin , &c. In all these verses he signifieth , that the Regenerate are strongly inclined by their inward corruption to some kind of sins . But what sins ? The Libertines understood the Apostle of all sins , even the foulest that are , and defended their greatest insolencies with these words of his , as Pet . Martyr admonisheth . P. Martyr in Rom. 7. Hic cavendi sunt Libertini , p●stes & suriae nostrorum temporum , qui his Apostoli verbis gravissima sua scelera volunt excusare . Here , saith he , we must take heed of the profane glosse of the Libertines , the very plagues and furies of our times , who by these words of the Apostle , maintaine their greatest impieties .

The Apostle cannot be understood of such sins . For 1. he committed no such , neither before , nor after his conversion . Before his conversion , while he lived a Pharisee , he was free from wilfull grosse sins : for so he saith of himself , Act. 22.3 . I was zealous toward God : and Phil . 3.6 . Touching the righteousnesse of the Law , I was unrebukeable . After his conversion he was much more free from them , as we may see , Act. 24.16 . I doe exercise my selfe to have alwayes a conscience void of offence toward God and men : and 2 Cor . 1.12 . Our rejoycing ( saith he ) is this , the testimony of our conscience , that in sincerity and godly purity we have had our conversation in the world . 2. This very place which is rhus perverted by these miscreants , proveth the contrary . For 1. he speaketh of inward lustings , which are sins so small , as that he should not have known them to be sins , except the Law had said , Thou shalt not lust , ver . 7.2 . He speaketh of such sins as he hated , ver . 15. as he resisted to the utmost of his power , ver . 19. the evill that I would not , that I doe , and ver . 21. when I would doe good , evill is present with me ; as also ver. 23 , 24 , &c. and therefore not of deliberate and wilfull rebellions .

But the sins which ( he saith ) the godly are subject to in this wretched mortality , are indeliberate sins , which they are soiled , and foiled with , their inward man reclaiming and endeavouring the contrary .

That is the first thing to be noted in that Chapter .

2. For the comfort of the regenerate , who might perhaps from this sinfull condition of theirs , have inferred their dangerous condition , and eternall condemnation , he telleth them , that they are safe enough for all this : in the last ver . of the 7. Chapter , He thanketh God through Jesus Christ . For what ? Certainly , for his deliverance from the guilt of these sins , by the mercies of God in Christ . For haec verba [ qui me eripuit ] these words , who hath delivered me , must be put in to fill up the sense , saith Rolloc truly on that place . Ex hoc sensu , out of the feeling which he had of his deliverance from the condemning power of these his inevitable failings , he breaketh out into this thanksgiving , saith Pareus on the place ; So that this is one proof of the consistencie of these sins with justification and the favour of God . He proveth it also , Rom. 8.1 . Now therefore there is no cond●mnation to them that are in Christ Jesus , who walke not after the flesh , but after the spirit . In which words , 1. from the sense of his own deliverance from the hurt of these sins , he concludeth the safety of all them which are in Christ Jesus , though there be some remaining sins in them . 2. He addeth a restriction or limitation , if they walke not after the flesh , &c. If these men in Christ keep themselves within the compasse of right infirmities , and break not out into licentious enormities , why , then all is well , not else . Out of the 13. ver . If ye live after the flesh ye shall die ; but if ye mortifie the deeds of the flesh by the Spirit , ye shall live . Melancthon collecteth a distinction of sins in respect of their guilt , Melanct . lo co . de discr . peccati mort . & ven . and the safe condition of the regenerate : Si actionibus corporis , i.e. vitiosis corruptae naturae motibus & negligentiis repugnent , If they resist those evill motions and negligences , to which they are subject , to the utmost of their ability . And this was signified sufficiently in the dayly sacrifice , which was appointed to be offered for sins of error and infirmity .

So much for the proofs from Scripture .

Secondly , it may appear by the judgment of Divines of elder and later times .

It seemes to have been the opinion of Saint Augustine , that sins which are wholly indeliberate , Aug : l. de animab . contr . Manich . c . 10. are not truly and properly sins : and therefore farre enough from grieving the Spirit . For in one place he reasoneth on this manner : If one should take a mans hand who is asleep , and make it write down some dishonest and uncomely speeches ; if I should ask you , whether this man who is thus abused , hath sinned or no , you would quickly answer me , No : or , if one should abuse after the same manner the hand of a man who is fast bound in all other parts of his body , you will easily grant me , that the man so handled , sinneth not at all in that writing , and you would be angry with any man that should put to you such a senssesse question . By this you grant ( saith he ) Non esse nisi in voluntate peccatum , that there is no sin but in the will . In another place he saith , L. de mend . ad Co●sent . c . 7. Quod violenter non praecedente libidine patitur corpus , vexatio potius quam corruptio est . that look what the body suffers violently , no lust going before , is a vexation of it , rather then a violation . In which speech he alludeth to Deut. 22.26 , 27. where God giveth a charge , that if a maid were forced , she should not die ; for there is no more desert of death in her , then in a man that receiveth a deadly wound , whether he will or no . And it is well known , that the definition of sin ( to be dictum , factum , concupitum [ voluntarium ] contra legem Dei , a voluntary word , deed , or thought against the Law of God ) which is in such request among the Schoolmen , is S. Augustines , and serveth to shew what his deliberate opinion was of these indeliberate sins . Ambros . l. 1. de sac . & vitâ beatâ c . 3. N●mo tenetur ad culpam , nisi propriâ defl●x●rit voluntate ; non habent crimen quae inferuntur reluctantibus . S. Ambrose also is thought to have been of the same mind : for these are some of his words ; No man is held guilty of sin , unlesse he have declined of his own will ; those evills which are forced upon persons resisting , have not the nature of sin .

But the contrary to this seemeth to be determined by the ninth Article of our Church , in the end of which are these words ; Although there is no condemnation for them that believe and are baptized , yet the Apostle doth confesse , that concupiscence and lust hath of it selfe the nature of sin . And the Doctrine which is entertained by most of our moderne Divines , is ; That concupiscence and all her necessary fruits , even the first evill motions before or without consent , are truly and properly sins , hecause they are privations of that originall justice which ought to have been still within us , and because they are voluntary , though not immediately in themselves , yet in their first cause , to wit , the sinne of Adam . And those harsher speeches of S. Augustine , wherein he seemeth to deny the nature of sin of the first inordinate lustings and motions of the soul , some of our Writers have taken paines to mollifie , and to put a favourable construction on them . For example , the Reverend Bishop of Salisbury qualifies them thus ; S. Austin , when he denies concupiscence to be sinne , meaneth peccatum reatu involutum , & damnandi potestate armatum , Sin joyned with guilt , and armed with a damning power . Daven . praelectiones de just . habit . p. 262. Non enim secus ac si quis viperam frigore torpescentem ac penè emortuam , quia nocere non potest , non jam viperam appellet sed innoxium verm●culum : sic Augustinus concupiscentiam gratia baptismali constractum , & reatu mortifero spoliatam , quia post remissionem non potest renatis in spiritu ambulantibus noxam inferre , non horrē do peccati nomine , sed emollito languoris vocabulo solet indigitare Non enim secus , &c. For no otherwise ( saith he ) then a man should call a viper ( frozen even to death with cold , because it can do no hurt , ) not a viper , but harmelesse worm , doth S Austin call concupiscence , ( because it is by Baptismall grace disarmed of its guilt , so as it cannot hurt the regenerate while they walk after the Spirit ) not by the fearful name of sin , but by the soft name of infirmity or weakness .

But to leave this as I found it , it hath been ever held and taught for good Divinity , that Originall sinne together with all such blemishes in our persons or actions , as arise from the weaknesse of nature , rather then the wickednesse of the will in men regenerate , are not such sinnes as put the person in whom they are found , into a state of wrath and damnation : and this the following testimonies will make good .

To begin with S. l. de . c . Dei . 21. c . 27. Oratio quotidiana quam docuit ipse Dominus ( unde & Dominica nuncupatur ) delet quidem quotidiana peccata , cum quotidè dicitur , dimitte nobis debita nostra . Austin , Ench. c . 71. &c. 79. Quotidiana , brevia , leviaque peccata , sine quibus haec vita non ducitur , etiam minima quotidiana fidelium oratione delentur . The daily , light , and short sinnes of the faithfull , saith he , without which this life is not led , are blotted out by their daily prayers . And in another place he saith , L. de Symb . ad Catech . l. 1. c . 7. c . l. De civit . dei . c . 2. Hodiè non imprudentur vocamus beatos , quos justè ac piè videmus cum spe futurae immortalitatis hanc vitam ducere sine crimine vastante conscientiam : facile impetrantes peccatis hujus infirmitatis divinam misericordiam . That against these sinnes is invented the Lords Prayer , and more especially that Petition , Forgive us our trespasses , which he therefore calls Quotidianam animae medicinam , the daily Physick of the soul . We do not unwisely ( or without cause ) call those men blessed ( saith he ) whom we see leading their lives piously and righteously , under the hope of immortality to come , without any foule sins which waste the conscience . For they easily obtain Gods mercy for their sinnes of humane frailty . In these words he plainly distinguisheth between sinnes of infirmity and presumption , affirming an easie pardon to belong to infirmities . Many other speeches may be found in him August . hom . 20. & 40. & epist. 108. to the same purporse .

Mel . 10. c . de bonis operibus , 5. quest . de descri . peccat . Melancthon is of this mind too . For in his Common places expounding a place of S. Paul . Rom. 8.13 . If ye live after the flesh , ye shall die : he saith , Hic tradit Paulus , &c. Here Paul delivereth a difference of sins . There remain in the regenerate many internal evils , to wit , an in-bred darknes and pravity of nature , and many defects : though there be some light and obedience begun , and some faith , yet is this faith but a small spark shining in thick darknesse which daily wrestleth with doubtings . There is not so much feare of God , such a love & confidence as thereshould be . Besides , there are vicious affections of divers kinds , as self-conceitednesse and self-confidence ; & many sorts of evill motions , flames of lust , and unjust emulations , as in Aaron and Miriam against Moses . Also , many sins of omission are committed by them , and neglects of duties , civill , Ecclesiasticall and Domesticall . But because the Saints doe oppose these evill motions and vicious affections , and believe that their infirmities are forgiven them for Christs sake , Ideo manent in gratia , &c. therefore they remaine in favour , and retaine their faith and the Spirit of God . Hoc sentit Apostolus , thus thought the Apostle , when he said , If ye mortifie the deeds of the flesh by the Spirit , ye shall live . Finely have our Divines in their Suffrage set down their judgements in this point . Suffrag . Brit . Thes . 2. de Persev . art . c . 5. These are sins ( say they ) for which God threatneth wrath and banishment out of Heaven , and eternall death even to his own children , and they are spoken of , 1 Cor . 6.10 . Gal. 5.25 . Col. 3.6 . And there be certaine other sins , for which the mercifull God is not wont to deprive his children ( no not for a moment ) of the light of his countenance , nor to terrifie them with the fear of damnation . Of these they reckon up three sorts ; 1. Rebellious motions of lust , 2. Blemishes and defects cleaving to their best works , 3. Dayly sins of humane infirmity , committed without any certaine purpose of doing them . Of all these they say , They are remitted by the dayly craving of pardon .

Many passages to this purpose are to be found in the fore-named Reverend Bishop . One is to this effect . Dav . Prae . l. de just . act . c . 35. p. 433. Quicquid vetus Ad●m tumultu●tur & reluctetar legi , non imputatur homini renato normam legis pro posse suo sequenti , & rebellionem concupiscentiae aversanti , &c. Quicquid vetus &c. Whatsoever old rebellious Adam doeth repugnant to the Law , it is not imputed to the regenerate man , following the rule of Gods Law according to his ability , and opposing his lust in its rebellions .

Another is this . Ib. Labes quae oriturà veteri Adamo , non est illi imputabi●is qui inseritur in novum , modò per illam non sinat voluntatem suam vel à bene agendo avelli , vel ad malum perpetrandum impelli . Labes quae oritur , &c. That blot which comes from old Adam , is not imputable to the man who is ingrafted into the new , so that he suffer not his will by the power of that to be drawn away from well-doing , or driven to doe evill .

M. Gataker speaking of these sins , saith , Gatak . Spir . Watch . p. 120. That God in mercy vouchsafeth his children a dayly pardon of course for them ; and is content graciously to passe them by , and put them up in them , though in rigor of justice he might deservedly call them into a strict account for them . And afterward , mentioning the good which a Christian might gain by watching over himselfe , Ib. p. 130. he hath these words : We shall have a pardon of course signed us upon generall suit , for these sins that either through ignorance , or meere frailty escape us : and for the proof of it , he citeth in his margine two places of Scripture , Psal . 19.12 . Matth . 6.12 .

Out of all these testimonies , the summe which doth result , is this , that ignorances and infirmities do not grieve and drive away the Spirit ; they are generally and daily pardoned : provided , 1. That the person be in Christ , 2. That to his power he resist them . 3. That he acknowledge and bewaile them , and pray heartily for the forgivenesse of them . And this is all that I contend for . Thus farre for proofs drawn from authority .

Now in the last place , the reason by which it may be proved , that these sins are not damnable , nor grieve not the Spirit , is ,

Because they are no breach of any Evangelicall precept . For we are to know , that the Gospel , though it take away none of the commandements of the Law , nor free believers from that obligation which the light of nature layeth upon them of obeying them , yet it disarmeth those commandements of their sting , and power of bringing unavoydable damnation upon transgressors , if they be in Christ . For example , Thou shalt not lust ; this is a commandement of the Law , Rom. 7. It forbids evill motions and sins , which fall not under perfit deliberation : to this commandement every man is bound , the Gospel frees him not : but yet this commandement is backt with no penalty , or curse : that is taken from it by the Gospel . See Rom. 8.1 . The meaning of which words in reference to the former Chapter , is , that notwithstanding these involuntary sins , there is no condemnation , &c. therefore the curse is by the Gospel separated from this commandement . Now , as it taketh this curse from some commandements of the Law ; so it affixeth and restraineth it to some precepts of its own , which it imposeth upon every soul under the unavoidable paine of eternall death . Those precepts are three . 1. To believe , 2. To repent , Marke 1. Repent and believe the Gospel . 3. To abstaine from reigning sins , Rom. 6.12 . Let not sin reigne , &c. Of these commandements the breach is threatned with eternall death : He that believeth not shall be damned , Mark . 16. Except ye repent , ye shall all perish , Luk . 13. If ye live after the flesh , ye shall die , Rom. 8.13 . There be no sins which are a violation of these , but bring death eternall on the soul ; and the sins which are not , doe not bring destruction : now involuntary sins , whether of ignorance or infirmity , are not breaches of these ; as appeares , Rom. 6.12 . where to let sin reigne , to obey it in its lusts , and to yield up our bodies to the service of it , are used as promiscuous terms : but , to give ones selfe to obey sin , to yield up ones body to be a slave to its commands , is to give a willing consent . Sinnes therefore of deliberate will and consent , are here forbidden , and not indeliberate and unwilling sins .

Quest . But why doth not God forbid infirmities and indeliberate sins in the new covenant under the paine of his heavy displeasure , as well as reigning and wilfull sins ?

Ans. Though it be enough to quiet our understandings , to know that God will have it so , yet because his will is rationall ( for he worketh all things after the counsell of his own will , Ephes . 1.9 . ) We may guesse at some reasons why God is so favourable to sins of this sort .

1. Because they are not much repugnant to the love of God , and men ; which is the end of the law , 1 Tim . 1.5 . They be like the lighter unobserved and ordinary misbehaviours of a woman to her husband , which may consist with a true affection towards him : and therefore occasion no good husband to seek or desire a divorce . Usually the matter of an indeliberate sin is small , such as God reaps but little dishonour by , or our neighbours little inconvenience , and therefore God in mercy doth commonly forgive them in his children , Quorum pedes impingunt , dum oculi justitiam spectant , whose feet slide from them , while their eye is upon Gods commandements to doe them .

2. Because they are unavoidable by that grace which God is pleased ordinarily to dispense in this life . Adam had power to forbear all inordinate lustings , together with the lapses into which they hurry men unawares ; and therefore they were forbidden him under the penalty of Gods curse : but such a power have not we . Though our wounded natures be healed in our conversion , yet not so perfectly , as to yeild exact obedience . And therefore these sins cannot be long avoyded , much lesse all a mans life time ( though Pelagius did erroneously think and teach the contrary , and so did Vega too . Vega . l. 14 de justif . e . 21. ) I am carnall ( saith the Apostle , Rom. 7. ) and sold under sin . How sold ? not as Ahab , who sold himself to work wickednesse in the sight of the Lord , 1 Kings 21.25 . and was a willing servant to sin : but as the Israelites were sold to Pharaoh , whose drudges they were , but against their wills : so Saint Paul and the regenerate are sold to sin , i . they lye under a necessity of falling into some sins , though unwillingly . And v. 18. I find no meanes ( saith he ) to performe what is good , i . Though he had a mind to avoid every sin , and obey in every thing , yet he had no ability to doe so ; like a weak man , who hath better heart then legs , more mind then power to walk : so it fared with the Apostle , and so it is with all the regenerate . Out of the apprehension of this , sprung those acknowledgments of the Prophets and Apostles , Psal . 143.2 . In thy sight shall no man living be justified . Eccles . 7.20 . There is not a just man upon earth that doeth good , and sinneth not . Jam . 3.2 . In many things we offend all . And 1 Joh . 1.8 . If we say we have no sin , we decieve our selves , and the truth is not in us . The sins spoken of in these places , are not sins of presumption , ( for many good men by the grace of God forbear them , living in the world sine querelâ , without any remarkable blemish or just blame ; ) but sins of ignorance and inadvertencie , these hang upon the very best , Aug. l. 10. c . 35. Talibus vita mea plena est , & una spes mea in magna valde misericordia tua . notwithstanding their endeavour to shake them off .

Of these delinquencies S. Austin confesseth his life to be full . Aug. l. 10 Conf . c . 33. Cum mihi accid●t , ut me ampliùs cantus , quàmres quae canitur moveat , poenaliter me peccare confiteor . When the congregation was singing in the Church , though he should have been more affected with the matter then the musick , and endeavourd to be so ; yet the Songs themselves did many times more delight him , then the thing that was sung . When his mind should have been musing of serious and substantiall things , it was taken up with troups of vain imaginations , for which he asketh God forgivenesse . Ib. E● an te conspectum tuum dum ad aures tuas vocem cordis in endimus , nescio unde irruentibus nugatoriis cogitationibus res tanta praeciditur . And when he was at his prayers , with the rushing in of by-thoughts he was so hindred , that he scarce knew what he said . Ebrietas longe est à me , misereberis ne appropinquet mihi . Crapula autem non nunquam surrepit servo tu● , misereberis ut longe fiat à me . At other times , when he was doing service to nature , and to take his necessary food , he did often unawares overshoot himself , and eate more then was sufficient for the repairing of his bodies ruines . Drankennesse , he saith , was farre from him , but not some small gluttonies . And these excesses he thought to be common frailties , and therefore cries out , Quis est Domine , qui non ●liqu●ndo rapiatur extra metas necess●tis ? Quisquis est , magnus est , magni ficet nomen tuum . Who is the man , O Lord , who is not sometimes carried beyond the limits of necessity ? Whosoever he be , he is an extraordinary man , and let him praise thy name . And doe not the best of us , ( doe what we can ) find by experience , that when we would pray and hear attentively , by-thoughts crowd in upon us , and steale away our attention ? And when we Preach well , doth not pride and vaine-glory assault us ? When we feed , doth not some degree of gluttony ? when we are crost , doe not some intemperate fits of anger over-take us ? Some one lust ( perhaps ) which a man sets himself against with all his might , he may overcome , but very hardly ; yet while he endeavours to avoid one , he is intangled by another . Aug. in Psal . 18. conc . 3. A●iquando adversus majora vigilantibus quaedam incautis minorasubrepunt , & proper hoc mihi videtur quod qui ambulant in viis Domini , dicunt , Dim●t●e nobis debita nostra . Aliquando adversus majora vigilantibus quaedam incautis minuta subrepunt , &c. Sometime while men are watching against greater faults ( saith the same Father ) smaller slips doe unawares take hold upon him : and for this cause it seem●th to me , that they which walke in the wayes of the Lord , doe say ; Forgive us our trespasses . This the School-men set out by a man in a barrell , full of holes , let down under water : This man ( say they ) may with his finger stop any one hole , but he cannot stop them all ; but while he is keeping the water out at one hole , it commeth in apace through the others . And we may as fitly expresse it by a man assaulted with many adversaries at once , though he may peradventure beat and prevent the blows of any one of them , whom he thinks fit to single out , yet he cannot keep off the blows of all ; for while he is warding off the strokes of one , he is liable to wounds and bangs from the rest . And therefore we use to say , Ne Hercules contra duos , Hercules himself can hardly bear up the bucklers against two , much lesse against many .

Even so it is with the regenerate in their warfare with sin and Satan ; though by speciall assistance they may chance to set their foot upon the neck of any one lust at one time , yet while they are chasing away that one , they a●e foyled by some others ; if they have a motion to uncleannesse , they may by diversion of their thoughts , by prayer to God for help , or by flying from occasions , expell that motion , and prevent consent to the sin : but while they are imployed in the conquering of that , some other motion , or perhaps some externall act of pride , hypocrisie , or envy may prevaile against them . Obsessa mens hominis &c. Cypr . de mortalit . Obsessa mens hominis , & undiq d●aboli inf●statione vallata , vix occurrit siagulis , vix resistit . Si ava●itia prostrata est , exurgit libido ; si libido com p●●ssa est , succedit ambitio ; si ambitio coatempta est , ira ex●●perat , insl●● superb●a , vi●olentia invitat , inv●d a concordiam ●u●pit , im●●●tiom z●lus abscindit . The mind of man ( saith S. Cyprian ) being besieged by the devill on every side , finds it selfe hardly sufficient for one of his fiery darts : if covetousnesse be thrown to the ground , lust riseth up ; if lust be quelled , ambition steps in ; if ambition be despised , anger inflames , pride puffes up , drunkennesse allures , envie breaks unity , and ●mulation parts friends . Hydra-like lust multiplieth , and holdeth the best Christian souldier tack all his life long . Indeliberate sins then are inevitable : And because they are so , God is pleased in the covenant of grace to passe them by , and the Spirit to continue his habitation contentedly in the Saints : For ,

1. Inevitable actions are scarce humane , and morall , but naturall rather , like the actions in creatures , in whom necessity of nature carrieth all : the morality of action is founded in the liberty a man hath of choosing or refusing it ; and those actions ( good or bad ) are properly humane , which are determinable by the will of man . It is a mans free choice , that maketh a maid his wife ; and so it is consent to any sinne , that maketh it his : and therefore inevitable sinnes , which break from a man whether he will or no , are not in strictnesse of speech his sinnes , and therefore God winketh at them .

2. Sinnes inevitable to men under the Covenant of grace , cannot in reason be punished with eternall separation from Gods favour and glory : at least they cannot be so punished without great shew of much severity and rigour , and such as might give men occasion to say to God , as the ungracious servant in the Gospel said to his Master , Mat . 25.24 . Thou art an hard man , reaping where thou hast not sowen , and gathering where thou hast not strawed . But Gods justice in punishing sinne , is so clearly mixed with mercy , that even his enemies being Judges , it will free it self from all imputation of rigour or hard dealing . We may then conclude , that our mercifull God will not take strict notice of such unavoidable sinnes in his children .

3. If God should punish in severity such sinnes , who could be saved ? God would have never a childe , the Spirit of God would have never a Temple , Christ never a member , if such sins as these should be straitly observed ; because there never was , is , or will be , a man whose life is not full of these .

So much of the negative part , viz. of those sins which doe not grieve the Spirit . In which because I have been long , I will be the shorter in shewing the affirmative , namely , what the sins be which doe grieve him .

As there be sinnes of ignorance , and inadvertency , which we either know not to be sinnes , or well observe not when we do them ; so there be {αβγδ} , sins directly opposite unto them , as , sins of knowledge and perfect deliberation . These are called by divers names ; Presumptuous sins , because no man can sin with knowledge and deliberation , but he must needs presume upon God : Sins against conscience , because they are against both parts of conscience ; against the directing part , which is called {αβγδ} , and is nothing but the intellectuall habit or storehouse of principles , by which we are able to judge between some good and evill , and consequently directed in our courses , what to doe , and what to shun ; and against the reflecting part , which is called {αβγδ} , and by which a man is told what he hath done , and chidden if he have done evill . They are sometimes called reigning sinnes , because they reign like a King over that man , who knoweth them to be evill , and yet resolveth in his mind to doe them . St. Austine calls them , Aug. l. 2. de civit . Dei . c . 32. Peccata vastantia conscientiam , sins that waste the conscience ( as a hogge doth a garden ) rooting up and overturning all the quietnesse & peace that lodged there before .

By the Schoolmen they are called mortall sinnes , and by our Vide Ursin Car . de pec . dist . p. 59. Melan . lo . com . de pec . art . pag . 131. Daven . praelect . de just . act . c . 35. p. 431. Divines they are permitted to enjoy that name , because they bring death upon the persons that commit them inevitably , except they be forsaken . And according to the phrase in the Text , they may bear the name of sins that grieve the Spirit , as fitly as any other .

Concerning these sins , two things are briefly to be said , 1. That there are such sins ; 2. that they are mortall : or , to keep to the phrase in my Text , contristantia Spiritum , such as grieve the Spirit .

I. There are such sinnes ; or , there are sins ( 1. ) of knowledge ; ( 2 ) of perfit deliberation .

1. There are sinnes which may truly and properly be styled sinnes of knowledge . Gods word and our own experience prove it , both of them affording us many examples of men so offending . The Gentiles committed many sinnes against knowledge , as we may see Rom. 1.32 . where the Apostle having reckoned up a great many flagitious pranks of theirs , concludeth thus , Though they knew the Law of God that they who commit such sinnes are worthy of death ; yet they do not only do the same , but {αβγδ} , have pleasure in them that doe them . If the Gentiles who had only the light of nature to guide thē , did many sins of knowledge ; much more are they , who , besides the dim light of nature , have the written Law of God to instruct them , capable of such sinnes . Rom. 2.18 , 19 , 20 , 21 , &c. the Apostle telleth us , that the Jewes who knew the will of God , and approved the same ; who knew it so well , that they were able to teach it to others , and to tell them , they must not steale they must not commit adultery , nor idolatry ; were yet guilty of these sinnes , which in their judgements they condemned . And Luke 12.47 . our Saviour intimateth that there be too many evill servants , who know their Masters will , and yet do it not . And who of us is there , but hath a bird in his bosom that can tell him , that many a sinne of knowledge in the severall passages of his life hath broken from him ?

But it may be objected .

1. That ( as all creatures , so ) mans will is carried onely toward that which is good , either indeed , or at least in the apprehension ; and therefore cannot give consent to that which is knowne to him to be evill .

2. That the will alwayes followeth the judgement of the understanding : if that conclude a thing to be evill , the will fleeth it ; if to be good , the will consenteth to it , and doth it : and therefore no man can doe a sin , if his understanding tell him that it is a sin ; and so there is no sin of knowledge .

To the first I answer , That the will inclineth and consenteth onely to that which is good one way or other ; which it may doe , and yet consent , or commit that which is known to it to be bad enough too . There are three sorts of good things ; 1. Honestly good , which are agreeable to that honesty and integrity of manners which the Law of God and of nature requireth , 2. Profitably good , and they are such things as by which a man reapeth some commodity or other , 3. Delightfully good , which bring some pleasure to the mind or body . The difference between these is , that the first sort of these good things , are properly and absolutely good , the latter are onely respectively good : very bad they may be in themselves ; and yet good in regard of some profit or pleasure inherent in them , or obtainable by them . Now , to one of these good things every mans will hath respect in every action , but not to all . And men being compounded of divers natures , a body and a soule , a fleshly and a spiritual substance , propound to themselves accordingly different good things , morall and spirituall , earthly and sensuall : and because they know these sensible goods of profit and pleasure better then the spirituall , they too too often prefer them before the spirituall , and propound them onely to themselves in their intentions and actions . Many a man is carryed strongly to that which he knoweth to be evill in manners , because he thinketh to reap some sensible good , as profit or pleasure thereby . And therefore that objection concludeth nothing against sins of knowledge .

To the second I answer , 1. That it is not absolutely , and every way true , that the will is determined by the understanding ; because , ( 1. ) the will is acknowledged to be free in its operations ; which it could not be , did the understanding tie it of necessity to doe as it dictates . ( 2. ) The will ( in regeneration ) may as truly and properly be said to be sanctified , as the understanding : but what needs it be sanctified in the work of regeneration , if it doe alwayes obey the Understanding ? For set but the Understanding right , informe that , and make it able to judge wel , and the Will without any more adoe will be ready to doe well . 't is therefore manifest , that the Will , when she listeth , sits as a Queen in the Councell-chamber of the Soul , sometimes obeying , and sometimes crossing the advice of the Understanding , and sometimes advising with her self about the thing propounded , and staying for a while the execution of it . 2. But secondly , I grant that the Will in some sort follows the judgment of the Understanding , and doth what the Mind concludeth may be done ; so nearly are the one and the other united , that , as it is with a chain , he that toucheth or lifteth up one link , stirs the rest ; so it is with those two faculties : Look what object moveth Reason , the same puts also the Will into action . Reason leads the dance , and the Will follows it ; but it is , after it hath corrupted the Understanding , and made it say as it would have it . Two wayes therefore the understanding may be considered . ( 1. ) Simply , and by it selfe , and in that power and ability which it hath to discerne betweene things that differ , and conclude , quid aequum , quid iniquum , what is good , and bad . ( 2. ) Compoundedly , as it is mixed , and corrupted with & by the will and affections . Take it the first way , the will doth not alwayes obey it , but pro imperio , doth many things clean contrary to the verdict of it , according to the speech of Medea in the Poet , Video meliora proboque , deteriora sequor , I see the best things , and approve them , but I follow the worst : take it the last way , & it alwaies doth what it alloweth , & judgeth is good to be done . It is a known conclusion , that intellectus practicus est in potestate voluntatis , the practicall understanding is in the power of the will , that is , ( though while it doth nothing but contemplate , it doth & may without disturbance discern and judge of things as they are , yet ) when it is to give judgment of a thing to be done , it is under the hands & at the mercy of the wil and affections , to say what pleaseth them ( as the Prophets were , to whom the people imperiously said , Prophesie to us smooth things , Esay 30.10 . ) And when it hath contrary to its own knowledge ( like a Judge corrupted , or Aaron overpower'd , Exo . 32. ) given in the thing to be good which is evill ; then ( as the Israelites obey'd Aaron , after he had said , as they would have him , These be thy Gods , O Israel , which brought thee out of the land of Egypt ) the will consenteth to the doing of it , and commandeth it to execution . Now , it is enough to constitute a sin of knowledge , that the sin be against that judgement which the understanding left fairly to it self , can and would give of it , though the judgement of reason , corrupted and besotted by the will and affections for the present , be for it . There are then sins of knowledge .

2. There are sins also of deliberation ; which a man may be said to commit , when he doth not onely know , in universali , in the generall , that such a thing is evill , but knoweth in particular , and observeth , that he is about to doe a thing which is evill , and yet resolveth to goe forward with it ; when the sin to which he is tempted , cannot ( either through the smalnesse , or suddennesse of it , or the distraction and distemper of his mind ) escape him , but he must needs have it in his eye and thoughts . and yet consenteth ( as I may say ) in cold blood , and with perfit deliberation this I call a sin perfectly deliberate .

By an example or two of deliberate actions we may judge what are deliberate sins : take we therefore the actions of Ester and Moses for our instances .

Of Esters we read , Ester 4. v. 11 , 14. There is a Law ( saith Ester to her Uncle ) that whosoever presumes to goe uncalled into the Kings presence , shall die , except he hold out his golden Scepter : here was her knowledge and judgement of the dangerousnesse of that action , not onely in generall , but in her self too ; yet ( saith she ) I will goe , and if I perish , I perish , ver . 16. Here was her consent to the action , after sufficient knowledge and consideration of the danger . Such also was the departure of Moses out of Egypt , Heb . 11.24 , 25 , 26. He first considered seriously what it would cost him , if he left the Court of Egypt , losse of many pleasures , with certain and unavoidable afflictions ; then having well considered , and digested the discouragements , he concluded to leave Egypt . He chose rather , &c. saith the Apostle , ver . 25. esteeming , accounting the reproch of Christ greater riches , &c. which words imply , that he seriously weighed things , and then concluded what he would doe .

By these considerate actions we may see what are deliberate sinnes . A sinne is propounded to a man , he findeth it clearly to be a sinne , he apprehendeth it to be dangerous to his soule ; yet for Dinahs sake , for the profit or pleasure which it bringeth perhaps with it , he will doe it : this man sinneth with full deliberation . Too many there be that sinne thus . Thus sinned Cain , when he murthered his brother Abel , Genes . 4. thus Simeon and Levi , when they slaughtered the Shechemites , Gen. 34. and thus Josephs brethren , when they sold him into Egypt , Gen. 37. For the sins were so foule , that they could not choose but know them ; and by their plotting how to execute them , it appeareth that they had a serious and sufficient consideration of them : they stole not from them suddenly . Such also was Herods beheading of Iohn Baptist in prison , Matth . 14. For it is said , ( when the wanton , that had pleased him in her dancing , requested to have the Baptists head in a platter ) he was sorry , ver . 9. but yet for the oath , he yeelded . This his sorrow and anguish of mind argueth that he knew and considered it to be a foul sin , before he consented : for his anguish proceeded from the sense which he had of the greatnesse of it . This was therefore a sin of advertency and deliberation ; and too full is the world of such sins .

Now both these acts of the understanding are required to make up a presumptuous and mortall sinne : a sinne of knowledge , if it be not also espied before it break out , and that throughly too , reacheth not to the height of a presumption . For the sins which S. Paul speaketh of , Rom. 7. were not presumptuous sins and yet they were such as he knew to be sins , as we may see , ver . 15. I allow not that which I doe , what I hate that I doe : if what he did amisse , he allowed not , but hated ; then doubtlesse he knew them well enough to be sins : and many things we doe daily , which we know to be sins , but yet they are not such as grieve the Spirit , because they are little or nothing observed , till they be past recalling . S. Austin compareth a sin which hath not our compleat consent , to Eves taking and tasting of the Apple ; and a sin which is committed with full consent , to Adams eating it . And he saith , that as while Eve onely tasted it , the sin was but an Embryo , an imperfect birth ; but when Adam came once to eat it , then it was fully finished : So while a sin propounded , is onely cherished by the affections , and committed suddenly through their alone work , it is but an imperfect brat ; but if the rationall parts of the soul conclude and imbrace it , if the Will , after the Understanding hath well noted it , doe give consent to it , then it is a deep and a compleat transgression .

But some Writers Vide Zanch . l. 2. m●sc●l . c . 2. seem to require two things more to the constitution of a Spirit-grieving sin , namely that it be done totâ voluntate , with the whole will , without any reluctancie , and solâ voluntate , with the will alone , without any strength of passion inclining the wil unto it ; if it be committed with reluctation , or through the sway of passion , though it be deliberately consented to and committed , yet ( say they ) it is but an infirmity .

This Objection consisteth of two parts , and therefore must be answered by parts . To the 1. Obj. Asw

To the first part therefore , namely , that ful consent without any reluctation , is required to a presumptuous sin , I answer

1. If this be true , then there are very sew , or rather no presumptuous sinners , ( set the Devill and some few that sin of malice , aside . ) For whensoever an evill ( especially if it be in mate●ia gravi , of a high nature in it self ) is propounded ; if there be any sense of it , there will be a giving back , a bearing off , even in the worst . The understanding and the conscience will hold off for a time , because it apprehendeth it to be offensive to God , and destructive to the soul , and so will the will too , because it is moved by the judgement , and putteth on or flies back , as the mind adviseth him : as there is in a Dogge , when a piece of meat is presented to his eye , under the reach of a man standing by with a cudgell in his hand , forwardnesse to take it , because he apprehends it to be good for him ; and yet a backwardnesse , because he seeth it cannot be fallen upon without some danger : So , there is in most men that have use of understanding , a willingnesse to some pleasing or profitable sin , presented to the consideration , and yet some unwillingnesse , because they know God stands over them with an iron rod in his hand , and that , though the sin ( as the forbidden fruit was ) be in some respects to be desired , yet in regard of the dangerous consequences , it is to be avoided . Love or feare breedeth some degree of reluctancy in all .

2. The renitency of a mans conscience and will against the sin propounded , addeth to the weight of the sin , if it be committed . For it argueth the rebellion and presumption to be the greater , and the action of the will to be the stronger . In all those actions in which a man is encountred with opposition , he putteth forth more strength , then in such as are done without : if he be to wade against a full streame , or a strong wind , he gathereth up his scattered spirits together , and goeth with all the power and endeavour he can : but if he be onely to walk in a smooth path , where he meeteth with no rubs or resistance , his action of going is a great deale more remisse . And so it is in wrestling , fighting , or any other action of that nature . It is so in the actions of inanimate creatures too : fire burneth more strongly in the Winter , then it doth in the Summer ; because of the antiperistasis of cold , which standeth about the fire , and doth after a sort seek to keep it from burning : And so it doth , when ye put in water . Now the reason why all creatures doe fortius agere in pugnâ , put forth more strength in all such actions as they meet with opposition in , is , because they have a double work to doe : 1 to doe the simple action it selfe : 2 to overcome that which hindereth them from doing it . So it is with men in all sinfull actions ; if when an evill is propounded to be done , Reason , or Will , or the Spirit of God , make no resistance , then a remisse and weak consent will serve the turn , the sin will be easily done : but if Conscience put in objections , or the Spirit of God by his secret motions , breed some unwillingnesse in the will , and so seek to hinder the sin ; then it cannot be done without an obstinate and wilfull consent : A man in such a case must , valde velle , will it strongly , because he hath two works to doe , ( 1 ) to yeild to the sin ; ( 2 ) to overcome the reluctancy which is made against it . Davids numbring of the people was the more wilfull , because Joab opposed him in it , and insinuated arguments why he should not doe it , 2 Sam . 24.3 . And so are all those sins , which any man , regenerate or other , doth with an inward reluctancie : reluctancie therefore saveth no sin which is committed with deliberation from being a presumption .

3. A man may be said to sin with his whole will , though he have some reluctation against it : Because ,

( 1. ) His reluctation is but a velleity , not a will ; an imperfect , weak woulding , not an effectuall resolute willing . A man ( to speak properly ) is said to will that onely which he doth , if it be within his power . For why is God said to accept the will for the deed , but because where there is a will to doe a work of mercy , or any thing that is good , the deed will follow , if there be no let that over-powreth ? If therefore a man give a deliberate consent to any sin , his whole will may be said to goe that way , and if he have any renitency against it , it is like the sluggards desires , a meere languishing , ineffectuall velleity , which is as good as nothing .

( 2. ) Because , before the sin be done , the reluctation ceaseth ; as long as the will is in dubio , in doubt whether it be best to doe the sin , or no , all that while there is nothing done ; but when the strife ceaseth , and the scales are cast toward the sin , then it is committed , and not before : otherwise two things would follow .

1. That about the same act there may be a contrary will , a will to doe it , and a will to forbear it ; which cannot be with reason imagined ; for the will determines it self one way , ere any thing be done . A man is walking in the street about his businesse ; no man will say that this man hath a will to walk , and a will to sit still ; as long as he seeth him walk , he will conclude , it is his will to walk ; before he went abroad , he had perhaps a mind to goe forth , and a mind to stay at home but this mind of staying at home gave place to his will of walking forth , or else he had not gone abroad : So , a man is committing a sin ; no man can with reason say , he hath a will to commit it , and a will to forbear it , when he sees him doing it . His doing of it is an argument that his will did fully resolve upon it , though before it came to execution , it had perhaps some aversenesse from it .

2. It would follow , that the Spirit may be overcome by the flesh , even while he is resisting and opposing the propounded sin , if in a regenerate man , the reluctation did not cease ere the sin were done . But this must not be granted , For he that is in you ( saith Saint John , 1. Epist. c . 4. v. 4. ) is greater then he that is in the world : When a man sinneth , the Spirit of God that lusteth against the sin , is not vanquished while he lusteth , but he giveth over lusting against the flesh , when he perceiveth the party in whom he lusted , wilfully bent to the sin , and so the sin is committed .

And so much for answer to the first part of the objection , which is , that a sin to which a man giveth deliberate consent , is not a presumptuous , Spiritgrieving sin , except he find in himself no reluctation at all against it .

To the second part of the Objection , namely , that a presumptuous sin must be done , sola voluntate , with the alone will , without any strength of passion impelling it ; I answer ,

1. That sins of meer will , are greater then sins of will and passion together : ( as colours in the face which arise from the complexion alone , are deeper then such as shew themselves in a fit of passion ) for ( 1 ) they argue a greater distemper of heart , then sins of passion doe , and declare the will to be , malè disposita quoad finem habitualiter , habitually ill-disposed toward that which is good . ( 2 ) They are more frequently committed ; as weaknesses which come from a sickly temper of body , come more often , then those which are gotten by accident ; by heats , or colds , or surfets , or such like occasions . ( 3 ) And they are a great deale worse circumstanced , more voluntary , and therefore more odious in the sight of God . And this perhaps may be one cause , why the sin of the apostate Angels , was more severely punished , then the transgression of our fi●st Parents . They sinned ex mero motu voluntatis , out of the meere motion of their wills , our first Parents through the suggestion of the Devill seducing their wills , which of themselves were well bent .

2. But for all this , passions are no cause why deliberate sins should not be presumptuous ; for if they be , then two great absurdities will follow .

( 1. ) That the sins of carnall men are lesse presumptuous then the sinnes of the regenerate ; because there is more passion in those , then in these . As women and children are more full of unbridled passions then men are commonly , because they are weaker in their intellectualls , & have lesse ability to suppresse and govern them : So are carnall persons more full of turbulent and unruly passions , then men regenerate are , because ( though they have the common bridle of reason , yet ) they want the speciall and the best bridle of sanctifying grace , which is able to hold in , and command the stoutest passions that are . But that the sins of carnall persons are lesse presumptuous then the sins of the regenerate will not be granted . Therefore passions are not enough to turn deliberate sins into infirmities .

( 2. ) It will follow , that the greatest sins that are ordinarily committed are not presumptuous sins : for passions are the roots of the most and worst offences . It was the passion of emulation and anger , that stirred up Cain to murther his brother ; Simeon and Levi to kill the Shechemites ; Theodosius to slaughter the innnocent Thessalonians . It was the passion of lust that occasioned the incest of Amnon , the adultery of David . Absalom's rebellion against his own father , Ziba's false accusation of his innocent Master , Ahab's oppression of harmelesse Naboth , Judas his perfidious betraying of his Lord , Demas his forsaking of his religion and company , arose from their unmortified ambition and covetousnesse . And what drew Origen to offer sacrifice , and Saint Peter to deny his Master , and Spira to renounce his religion , but a strong passion of feare ? The love of money , saith the Apostle , is the root of all evill , 1 Tim . 6.10 , which while some have coveted after , they have erred from the faith , &c. And so is the love of pleasure , and the love of promotion . These Devills which are bred and brought up with us , except they be corrected , entice us to many foul enormities . The force of one of which Nisus in the Poet feeling in himself , cried out , — Diine hunc ardorem mentibus addunt Euriale , an sua cuique Deus fit dira cupido ? Virgil . Aeneid . 9. Have the gods , O Euriales , put these burning lusts into the souls of men , or rather is not every mans lust a god unto him ? And so I may say of all the rest . Are not Joy , Grief , hope , fear , desire , and whatsoever passion else , for their power to draw men into sinne , like so many Deities ? Certainly , their power is great where it is not suppressed by reason and grace , and the first promoters of the foulest sins they are . But what ? shall we therefore call these sins infirmities , because they are cherished and occasioned by passions : This were to open a door to all licentiousnesse , and to make men carelesse either in preventing , or repenting their foulest impieties .

3. Great reason there is why a sin should be denominated by that faculty which giveth it a being ; and that is , in a deliberate sin , the will , not the affections . For notwithstanding them , the will may refuse the sin suggested : they can doe no more then the Devill did to Eve , perswade , and incline , they cannot determine the will : for that is Lord of its own actions , and determinable only by it self . The passions are the midwife , the will is the mother of a deliberate sin , and therefore as in other things we use to ascribe the effect to the cause which produceth it , not to inferiour adjuvant causes which onely contribute to it : so in this , the sin which is beholden to the will for its being , though passions help it forward , is rather to be given to the will then to the affections , and to be denominated a sin of wilfulnesse , rather then a sinne of weaknesse . The reason is , because there is in such a sin , a great deale more of the producing cause , the will , then of the helping causes , the passions : and every denomination is à praestantiori , or à majori , from that which is in the thing denominated , either in the chiefest manner , or greatest measure . We doe not use to call a Blackmore white ; Why ? because he is more black then white ( being white onely in the teeth ; ) nor to say , that that water is cold , which hath in it more degrees of heat then cold : nor can we call a deliberate sin an infirmity ( though some good store of passion be in it ) because there is more of wilfull stubbornnesse in it , then humane frailty and weaknesse .

One distinction I will adde for the better explaining of this , and that shall be of sins about which passions are busied . They are either present , or after sins .

1. Present sins , are such as must be done suddenly without any demurres at all , sub gravi incommodo , upon the perill of some great inconvenience . Thus was Peters first denyall of his Master , John 18. ●6 , 17. At the Hall door , as he was seeking to get in , he was encountred with a sudden dangerous question , Art not thou one of this mans Disciples ? which he had no liberty to pause upon , ere he gave his answer , but was presently to say , Yea , or No The question being asked , fear of death and danger surprizeth him , and he denyeth his Master . Such was the sin of that Bod in . de Repub . l. 5. c . 6. Italian , who being suddenly assaulted on unequall terms by an old enemy ( though fainedly reconciled ) with a drawn Rapier , was put to this hard choice , either to deny God presently , or to die : fear of death seizeth on this miserable man , and to save his life he denyeth his God . And yet that did not save it neither : for when he had denyed God and blasphemed , that Devill incarnate who urged him to it , ran him through the body , with these words , O this is a noble revenge , which doth not onely deprive the body of temporall life , but bring the immortall soul into endlesse flames .

2. After-sins , are such as are not to be done suddenly , but at our leisure , or at a convenient time , when we think good . Of this kind was the sin of Judas in beheading his Master , the sin of Herod in betraying John Baptist , the sin of Amnon in defiling his sister . These persons were not limited to a minute , an houre , or any short space of time , after that they were tempted either by their own lusts , or friends to these sins : they had liberty enough to pause , and consider with themselves , whether these things were lawful to be done or no : they had time ( as we use to say ) to sleep upon it , and to take counsell of their pillows . And of this sort commonly are the grosser sort of sins .

Now of these sins , the first are extenuated by passions : if a man being in a fit of passion commit a sudden sin , it is but an infirmity , because it hath little or nothing of the will and understanding in it ; the suddennesse of the sin , and the strength of the passion preventing deliberation about it , and intercepting that aid which the superiour faculties might send it , if they had time . But the second sort , future sins , are not extenuated ( so farre as to change their nature , and become but humane frailties ) by the passions which do accompany them : because he that committeth them , hath time and liberty to bridle and subdue those unruly passions , and bring them under the dominion of reason and grace , and consequently to forbeare the sinne to which they do but incline , not determine him . As our Saviour turned Peter off , when he gave him bad counsell , Math . 16. with , a Get thee behinde me Satan ; So a man may and should shake off his seducing lusts , when they perswade him to offend God . God told Cain that he had put his rebellious affections of anger and emulation under his power , Gen. 4.7 . ( if that be the meaning of the place , as it is in the judgement of most interpreters , if we may believe Vatablus upon his word : Vatabl . notae in Gen 4. ver . 7. For he saith , Omnes fere referunt haec ad peccatum , all in a manner referre these words to sinfull affections , not to Abel . ) And so he hath put them under ours , at such times especially , when they lye perswading us to any sin , which is to be committed hereafter , not presently . And therefore such sins cannot be excused by them . I will shut up this with a similitude ; When the winds are so high , and the rocks so near , that the Pilot hath no time to use his skill and industry for the saving of the Ship , or no wits about him through feare ; if the Ship in which he is , run upon some rock , and be wrackt ; it is in respect of him an involuntary shipwrack ; but when the rocks be afarre off , and the storme somewhat favourable , so as if he will but bestir himself and use his skill , he may keep the Ship from a rock , and so preserve it ; if then it run upon a rock , it may be truly said to be wilfully lost , notwithstanding the storme . So , when strong passions and present occasions of sin meet , and the man thus beset hath no time or ability to use his intellectuall faculties for the avoiding of the sin , if he fall into it , it may well be reputed involuntary and an infirmity : but it the winds of passion b●ow gently , and the rock of sin toward which they would drive him , be not so neer , but that he may easily shun it if he use his care and skill , if then he split himself against this rock , and commit the sin , it is a wilfull and so a presumptuous sin , notwithstanding his passions . And so much for answer to the two objections .

2. By this that I have said , may be seen what the sins be , which grieve the Spirit . I should now prove that such sins doe grieve him ; but that I shall doe at large , when I come to shew what the wofull effects are of grieving the Spirit , which is my third generall head . I hast●n now to shew the reasons why these kinds of sins doe grieve him .

1. The first reason is , because they may without much difficulty be avoided by the help of that habituall grace , and those actuall aids which God affords men in the time of temptation : as we may see , 2 Cor . 12. where we read , 1. that S. Paul was troubled with a prick in the flesh , and buffeted by the messenger of Satan ; 1. tempted to some grosse sin , some inordinate fleshly act , as expositors think ; 2. that being thus assailed , he besought the Lord thrice ; i.e. called and cried earnestly for help ; 3. that upon his suit he received this gracious answer , My grace is sufficient for thee . From all this layed together , it appeareth , that the regenerate are sufficiently enabled by the grace of God , to prevent those fouler sort of sins , to which they are tempted , if they be not wanting to themselves , but are carefull to seek God , and to use convenient helps . Cogimur peccati motus sentire , sed non consentire . Bern . Which also is evident by reason : For ,

( 1. ) The grosser sort of sins , ( for such are all deliberate sins commonly ) are familiarly known to be sins , both by the light of nature , and the help of Scripture , as the Apostle intimateth , Gal. 5.19 . where he saith , The works of the flesh are manifest , that is , apparent to mens understandings to be works of the flesh , ( what pretences soever a naughty heart may bring to the contrary . ) Vix in talibus hallucinatur intellectus , seldome or never doth reason mistake in them .

( 2. ) They are easily observed , because ( 1 ) the occasions and opportuties leading to them , and serving for the acting of them , are not daily or suddenly presented : no man hath occasions thrust into his mouth at all times of being drunk , of stealing , of murther , perjurie , &c. they are for the most part sought after : ( 2. ) When the temptation , time , place , and all circumstances inducing to such sins are met , being they are so well known to be sins , the conscience commonly giveth back , ( as a man upon the assault of a mastiffe dogge ) and by propounding reasons against them , doth as it were back-bias the will , and the Spirit putteth in too . For these causes they are for the most part espied , before they can be committed . And because they are so well known , and observed , they may without much difficulty be avoyded , if a man provide for them ; ( as the rifling of a mans house may , when he knoweth before-hand , that theeves are comming to his doores . ) Now because they may be thus easily prevented , they are usually most willfully committed , and therefore cannot but grieve the Spirit .

2. Because by such sins a man revolteth from Christ , and as much as in him lyeth , giveth his Scepter into the hands of sinne : as we may see , Rom. 6.12 , 13 , 14 , 16 , &c. where 1. the Apostle exhorteth us , not to let sinne reigne in our mortall bodies . 2. Sheweth us , when it is that we permit sin to reigne , namely , when we yield up our selves thereunto , and willingly obey it in the lusts thereof , when upon its command we run into any deliberate wickednesse . Sin reigns ( saith S. Augustine ) Aug in Psal . 51. Inest peccatum cum delectaris , regnat peccatum si consenseris . if thou consentest : Sin reigneth ( saith Pet . Martyr ) when we P. Mart . in Rom. 6. Regnat peccatum cam paremus cupiditatibus , d●vini Spiritus i●pulsum pellimus , & agimus contra conscien●am , aut conscientiâ vitiatâ . obey the lusts of it , when we check and chase away the impulsions of the Spirit , and doe that which is evill , against our consciences . And Ursin defineth a reigning sin to be that , which Ursin . Catech . de pec . dis●r . Peccatum regnans est , cu● peccans non repugnat per Spiritus sancti gratiam . the sinner doth not resist by the grace of the holy Ghost . What though he be not one that letteth sinne reign in him habitually ? Yet he suffereth it to reign over him actually , in that particular sin : And what though he doe not in his sinning formally intend this ? yet virtually he doth that which is a transferring of the Kingdome from Jesus Christ to sin , and so God will account it . When that enemy of God and his lawes , Antiochus would have a Jew to renounce his religion , all that he required was , that he should taste Swines flesh : esteeming that one particular breach of one law , a revolting from the whole , as we may see , 2 Mac . chap. Euse . eccl . hist . l. 4. c . 15. Engl. 6. & 7. And Eusebius telleth us ; that when Nicetes and Herod , two Governours under Verus the Emperour , would have had Polycarpus to forsake the Christian religion , that he might save his life ; they importuned him but to sacrifice , and to say , Lord Caesar : they deemed this act in a Christian , or Jew , enough to make and signifie an apostasie from their God . And therefore the Worthies mentioned in those two Stories , chose rather to be tormented to death , then to do so . And so is a wilfull consenting to one single evill act , accounted a cashiering of Christ , and a choosing of sin to be our Lord , both by God who grieveth at it , and by the devill , who glorieth in it . Which being so , no mervaile Af a voluntary sin doe trouble Gods Spirit . It is high treason for a subject to withdraw his alleageance from his naturall Prince , and become a servant to his enemy : and it cannot be lesse then arrant treason against Jesus Christ the King of the Church , to leave him , and become a servant to sin , which is not onely an enemy , but enmity it self against him . It is a rebellion , and an odious rebellion .

1. It is a rebellion , because we have no power to dispose of our selves . So the Apostle telleth us , 1 Cor . 6.19 . Ye are not your own , we are not our own : and why ? 1. because he hath bought us , and bought us dearly , with a price , 1 Cor . 6.20 . and with a great price too , not with corruptible things , but with his own precious blood , 1 Pet . 1.18 , 19. 2. Because we have by a voluntary act in our Baptism , and many times since resigned up our selves unto him .

2. It is an odious rebellion too : the reason is , because it is a leaving of a good for a bad , a royall for a base King , as the Apostle reasoneth , Rom. 6.20 , 21 , 22. When ye were servants of sinne , ye were free from righteousnesse . What fruit had ye then in those things , whereof ye are now ashamed ? but now being freed from sinne , and become servants to God , ye have your fruit in holinesse , and the end everlasting life . In these words S. Paul compareth both services , and that in two things .

( 1. ) In their present condition , the service of sinne ( saith he ) is a base , ignoble service : and that is intimated in these words ; Whereof ye are ashamed now . The service of Christ is an honourable service , and that is implied in those ( Ye have your fruit in holinesse . ) There cleaveth to every foul sinne a turpitude , which blemisheth the reputation of sinfull men , who therefore are called in Scripture vile persons ; and such is the excellencie of virtue and holinesse , that good men though clothed in ragges , are honoruable in the esteeme , not only of such as feare God , but of the wicked too ( though they are loth to confesse it alwayes . )

( 2. ) He compareth them in their issues : the service of sin is unprofitable , ( what fruit had ye then ? ) the service of Christ is very gainfull , ( Your end everlasting life . ) Can it chuse therefore but be irksom to God , when a man forsaketh a Lord so great and good , for a master so base and bad ? 1 Cor . 6.15 . Shall I take the members of Christ and make them the members of a harlot ? As if he should have said , If I should do such a thing , I should horribly disgrace my head , and therefore I will never do it . So doth every wilfull sinner , because he maketh himself of a subject of Christ a servant of sinne , offer a notorious affront and indignity to Christ , and therefore grieveth his spirit .

3. The third reason why such sinnes greive him , is , because they argue a contempt of his gracious works in the soul . It is the Spirits work in the regenerate to sanctifie and draw over the defaced image of God again in their souls , to seale them for the day of redemption , and mark them for Gods children , to testifie unto their spirits that they are the sonnes of God , and ( which is most proper for our purpose ) to lead them in the wayes of God , as a Counseller directing them , and as a Monitor exciting them to goodnesse ; and Gal. 5.17 . by his effectuall motions disswading them from every way of wickednesse . Now they that sin presumptuously , as they venture the blotting of Gods image , the breaking of that seal , the losse of that testimony , for the satisfying of some base lust ; so they oppose such sweet inspirations as he breatheth into their minds to withhold them from sin . The Spirit seeketh to hold in the sinner , he again shaketh off the Spirit in his motions , that he may commit his sin : this must needs adde much to the weight of that sin ; And so it doth , as we may see Heb . 10.26 , 29. where the Apostle argueth the great danger of them that sin willingly , after they have received the knowledge of the truth , by two reasons . 1. By the disgrace which they bring to the bloud of the covenant , They tread it under their feet , as if it were some vile and cheap thing . 2. By the contempt which they offer to the Spirit of Grace : because in spite of him and his good motions , they will goe forward to perfect their sinne which they have in chase , therefore they contemn him : and therefore their sin for the greatnesse of it , is almost an unpardonable sin . It was a great aggravation of Balaams sin , that when an Angel was sent from heaven to stand in his way with a drawn sword to hinder him in his sin , yet he would on . And it was not so much the matter of the Israelites sins , ( though in that respect they were foul enough , pollutions of the Lords house with heathenish abominations ) as their manner of committing them , that brought inevitable calamity upon them . 2 Chro . 36.14 , 15 , 16. They mocked the messengers of God , despised his words , and misused his Prophets ; and what then ? The wrath of the Lord came upon them , and there was no remedy . If by a mans slighting the good will of an Angell , or the work of a Minister in seeking to restrain him from his sin , the sin be encreased ; how much more will a neglect of the Spirit himself add to its greatnesse ? O ye stisse-necked ( saith Stephen to the Jews ) ye have alwayes resisted the holy Ghost , Act. 7.51 . They are part of the last words in his invective against them , which he putteth in to make up the weight of their sinnes .

4. A fourth reason why such sinnes grieve the Spirit , is because they pervert and put the patience and mercy of God , and the merits of Christ to a wrong use , an use cleane contrary to Gods intention . What Gods end in bearing patiently , and dealing mercifully with men , is , we may see , Rom. 2.4 . Despisest thou the patience , &c. Not knowing that the goodnesse of God leadeth thee to repentance ? The Apostle is not to be understood of the event of Gods goodnesse , for that is , through mens folly , too often , obstinacie in sin ; but of Gods intent , he aimeth at their tepentance in his patience . And S. Peter telleth us , 2 Pet . 3.9 . The Lord is patient toward us : and why is he so ? not willing that any should perish , but that all should come to repentance : this is the end of his patience . And so it is of CHRISTS death too , 1 Pet . 2.24 . He bare our sins ( saith S. Peter ) in his body on the tree , that we being dead to sin , should live to righteousnesse . But now , he that sinneth wittingly and willingly , turneth them about to a contrary use ; namely to the emboldning of himselfe in sinne . For no man sinneth willingly , but he presumeth and beareth himself boldly upon Gods mercy in Christ , and secretly saith to himself when he is about to sinne , as Jonah did when God would have him go to Ninive and he hung back , God is a mercifull God , and repents him quickly , if ( perhaps ) he be angry for the present , and intend me any punishment . And for this cause doe we commonly call these deliberate sins presumptions . It is true , men will not for shame acknowledge that they continue in sin upon such bold hopes , but they doe , and durst not for their lives sleep so long and so soundly in many a grosse sinne , if they had not this pillow to lie on . Doe we not reade of men , saying , Deut . 29.19 . I shall have peace though I walk after the imaginations of my heart , and adde drunkennesse to thirst . i . ( as Vatablus hath it in his Notes on that place ) Satiate my sinfull desires to the full ? and , We have made a covenant with death , &c. when the overflowing scourge shall passe through , it shall not come neer us , Esay 28.15 . Doth not Solomon tell us , that because sentence against an evill work is not executed speedily , therefore the hearts of the sonnes of men are fully set in them to doe evil ? Eccl. 8.11 . And our Saviour too , that the evill servant doth incourage himself in abusing his place by this presumption , my master doth deferre his comming , Matth . 24.48 , 49. It is that oyle , which ( through grosse abuse ) maintains the wicked flames of wilfull lusts in most men ; ( some few perhaps with the Devills , their brethren in sin and misery , hardening themselves in sin , ex desperatione , out of despaire to find mercy . ) If this be so , that the deliberate sinner thus presumptuously beareth himself on Gods mercy , & the merits of Christ while he sinneth , he must needs grieve Gods Spirit , and provoke him against his own soul . For , God will not put up the abuse of the least creature to a wrong end , much lesse of his patience and mercy . S. Peter speaking of some that perverted the Scriptures , saith , They pervert them to their damnation , 2. Pet . 3.16 . So they that pervert his mercies , pervert them to their destruction . Patientia laesa fit furor , lenity abused is converted into fury . And no marvell , for it is no better then a contempt of the salvation offered in it , and a fighting against God and his kingdome with his own weapons . This is the fourth reason .

5. A fifth reason of it is , because they are a preferring of the creature above the Creatour . It is no solecisme to say of some , that they set a higher price on some created good things , then they do on God . For the Apostle sayes of some , ( 2 Tim . 3.4 . ) that they are lovers of pleasures more then lovers of God : and of others ( Phil . 3.19 . ) that their God is their belly . In like manner may we truly say of too many , that they love their profits , or their preferments , or their reputation , or their ease , more then God . This men doe two wayes .

1. Directly and intentionally : and so doe Atheists , who deny God , and place their happinesse in the comforts of this life ; and Epicures , who believe that happinesse lieth in pleasure , and that therefore nothing is to be regarded , but to eate and drink and be merry , and leave some tokens of their jollity in every place , as we may see Wisd . 2.9 . and 1 Cor . 15.32 . Of this sort also , are profest haters of God , who despairing of the happinesse of the world to come , turn God upon their backs , and as Cain , fall to building , oppressing , and hunting after their gaine in this world .

2. Consequently and implicitely : and so doe all deliberate sinners . The reason is , because , for the gaining of somewhat that pleaseth them , they doe that with deliberation , which is a forsaking and casting off of God . For the doing of a deliberate sin is no better , as we may see , 1 Sam . 15.23 . where Saul is said to have rejected God , when he did wittingly and willingly spare Agag and the fat beasts of the Amalekites against Gods expresse commandement . As he that to save his life cuts off a limb , sheweth hereby , that he prizeth his life above his limb : and as mariners who in a storme to save the ship , cast their goods into the Sea , shew plainly , that they esteeme the ship more then the goods ; and as folke that goe to market , and for some commodities which they see there , part with their money , declare by so doing , that they think the commodity better for them then their money : So , they that to enjoy profit , pleasure , or any created good , are content in sober thoughts to commit some sin , and to cast off God and his commandement , doe plainly discover , that they think that profit , or pleasure to be better for them then God is , and that they doe more highly account of them then they doe of God . For otherwise they would never for the getting or keeping of them , let goe God and his Commandements , and his salvation too , as much as in them lieth . We think that the young man in the Gospel did more account of his goods and substance , then of the service of Christ , and the heavenly treasures attainable thereby ; because he did part with Christ to keep them still , Matth . 19.22 . And that Judas did think better of the thirty pieces of silver , then he did of his Lord , because for the obtaining of them , he was content to betray him . And we cannot but think that a woman who leaveth her husbands house and company to enjoy the bosome of another man , loveth and respecteth that man more then her husband . So we must needs believe , that he doth value his earthly content at an higher rate then God and his kingdom , who for the enjoyment of it , sinneth willingly , and rejecteth God and his Commandement . Eusch . eccle . ●●st . l. 7. c . 14. And therefore Theotecnus the Bishop of Caesarea , when he would have the noble Gentleman Marinus ( who was then accused to be a Christian ) to let him see whom he esteemed most , God , or his worldly honours , he did set the New Testament an● his sword ( representations of God and the world ) before him , and said , Let me see whether of the two thou wilt choose . His intent was by the election of Marinus , to conclude his affection . For when he had taken up the Testament , the Bishop convinced by that , that he had preferred God above the world , encouraged him to be constant even to death , and God whom he had chosen would be constant to him . If he had chosen his sword , the wise Bishop would have gathered that he had esteemed that and the world above God and his Word . And therefore we may conclude , that that man who for the getting of money , or preferment , will lie , or flatter , or forswear himself , or over-reach a neighbour in a bargain , is a lover of profit more then of God : and that he , that for the pleasing of his palate , the filling of his belly with good cheere , or the enjoyment of any carnal pleasures whatsoever , will deliberately steale , be drunk , neglect his calling , spend the maintenance of his family , or commit fornication , adultery , or any other uncleannesse , is a lover of pleasures more then a lover of God .

Now , to prefer any created good before God , it is a very great indignity , contrary to Gods expresse command , and to reason too . Thou shalt love the Lord thy God with all thy heart , and with all thy soule , and with all thy mind . This is the first and great Commandment , saith our Saviour , Matt . 22.38 . Where note , 1. that to love God , is to esteem him as a lovely thing , and to desire the enjoyment of him : for love in the reasonable creature includeth the act of the understanding , which is appretiatio , a prizing of the thing beloved ; and the act of the affections , which is appetitus unionis , a desire to be united to it , if it be absent ; or conplacentia , a satisfaction of heart in it , if it be enjoyed . Hence is that known distinction which the Schools make of love into ( amorem appretiativum , & affectivum ) love of appretiation , or of affection . And 2. to love God with all the heart , &c. is to love him corde simplici , Vasq . in 1. 2. dis . 194. c . 3. sub finem . with a single , or sincere heart , in quo nihil contrarii amoris admiscetur , in which there is no mixture of a contrary love . What is a contrary love ? Not a love of our selves , or of our neighbours , or of Gods good creatures which he hath given us for our use : ( for we must love our selves , and neighbors , Mat . 22.39 . it is the second great Commandment : and we may love the creatures , see 1 Cor . 7.31 . ) but a love of our selves , or any thing else in the highest degree . For thus must we love nothing but God : that is the meaning of the phrase . And why must God be loved in this manner ? Our Saviour telleth us , This is the great Commandment : i . the greatest of all Commandements . And therefore I may well say , That to love any created good more then God , is the Ps. 16.13 . great transgression , i . the greatest of all transgressions .

This commandement which is given us concerning the whole Trinity , our Saviour taketh and applieth to the second Person , himself ; and in one place forbiddeth us under the pain of eternall rejection from him , to love father , or mother , sonne , or daughter more then him , Matth . 10 37. and in another enjoyneth us as it were , under the pain of his high displeasure too , to hate father and mother , wife and children , brethren and sisters , yea and our own life too Luk . 14. for his sake , if need be , i . e . to love him more then them . It is a great sin and a dangerous then , to set a higher price on any creature then on God our Creatour and Redeemer . And good reason why . For ,

1. Is is a robbing of God . It is the Kings right to be better loved and more esteemed by his subjects , then their own wives and children , yea or then their own lives ; because he is the father of the Countrey , the root and principle of their prosperity , and the very breath of their nostrils , Lam . 4.20 . And therefore good subjects out of this dictate of nature , have had a speciall care to preserve the lives of their Soveraigns , as we may see , 2 Sam . 18.3 . Thou shalt not goe forth to fight ; for thou art worth ten thousand of us : and to hazard their own lives to save the Kings . For we read , 2 Sam . 21.17 . that when David was assailed by a mighty Giant , and almost oppressed , Abishai ( with the danger of his own life ) runnes in , succours the King , and kills the Philistim ; upon this , swearing with the rest of the Army , that the King should goe in his own person to the battell no more , lost he quenched the light of Israel . So , it is Gods right to be more highly set by , then any thing in the world , because he is , Bonum primum & summum , the primitive and chief good , the Author of our selves and all that we have , The Father of lights , as S. James calleth him , Chap. 1. v. 17. from whom commeth every good and perfit gift . He is the Author of our beings , and of our continuance in being : If he should draw in his breath , all things would come to nothing , as the beames of the Sunne doe , when the Sunne withdraweth his presence . On him we depend for all things , even from life everlasting to a bit of bread . Sacrilegious therefore are they to God , who preferre the beames before the Sunne , the rivers before the Sea , the creature before the Creator of all .

2. It is also a disparaging and debasing of God ; and so an act contrary to our indebted act of advancing and glorifying his name . To pull a King down , and set a meane subject in his Throne , is a dishonour to that King : to make the servant ride , and the Master walke by his horse on foot , is a disgrace to that Master . So it is a reproching of God , to under-value him , and account of any creature , as the chief good , which he onely is . Now , how that God who hath said , I am the Lord , there is none but me , and my glory I will not give to another , how he will take such an act as is sacrilegious , and ignominious unto himself , let any man judge . Every inordinate act , whereby the creature is lifted above the Creator , is like the images of the false gods whom the people chose to worship before Jehovah ; of which God sayes , Ezech . 8.3 . They are idols of jealousie , they provoke to jealousie : such idols are eye-sores to God , he cannot abide the sight of them . As a man who is wronged in his bed , cannot away with the sight of that person of whom he hath a jealousie : so God cannot abide those sins for whose sake he seeth the base creature exalted above him . No marvell therefore though a deliberate sin , by which the creature is advanced above the Creator , and the Creator thereby deprived of his due , and debased in his honour , be a sin of a high nature , a sin which grieves the Spirit . The soul that doth ought presumptuously , the same reproacheth the Lord , {αβγδ} and shall be cut off , Num . 19.30 .

6. A sixt and last reason , why such sins grieve him , is , because they are scandalous , and doe much hurt by their example , to others . I say they are scandalous , but not so much in respect of the manner , because they are done deliberately , as of the matter , because for the most part , deliberate sins lie in materia gravi , and are sins in the matter and nature heinous . A scandall is a stone in a way , at which a man stumbleth and receiveth some hurt : and scandalous sins are such as other men receive hurt by in their souls . Now by the grosse faults of baptized and regenerate persons , much hurt is done to other men .

1. They make men doubt whether that good way in which such persons professe themselves to walk , be a good way or no : and so , whether they were best keep where they be , ( though it be a way of error or profanesse ) or leave it for that way wherein they see so many notorious stumblers . And many are hereby made resolute too , to continue in their wicked & ungodly faith , or life , rather then to receive that faith , or live by those rules of life , which such stumblers make profession of . For proof of this , take Salvians testimony , for he in many places aggravateth the sinnes of Christians , on this very ground : Non potest dici de gentibus , &c. It cannot be said saith he , of the Gentiles ,

Salv . l. 4. p. 130. Non potest dici de gentibus , Evangelia● l●gunt , & impudici sunt ; Apostolos audiunt , & inebriantur ; ch●istum sequuntur , & rapiunt ; vitam improbam agunt , & p●obam legem se ha●ere dicunt , &c.

In nobis igitur Christus patitur oppro●rium , in nobis pati●ur lex Christiana maledi●tum .

they reade the Gospels , and are unchast ; they heare the Apostles , and are drunk ; they follow Christ and steal ; they lead a bad life , and have a good Law ; but it may be said of us . Well , what of this ? he tells us , in nobis igitur , &c. In us therefore doth Christ suffer reproch , in us doth the Christian Law endure disgrace : for they say of us , Loe what manner of men they be that worship Christ . It is false that they have a good Law , as they say they have : for if they learned good things , they would be good persons , without doubt ; such is the sect , as are the sectators and followers of it . A little after , he brings in the Pagans thus speaking ,

Ib. Vide Christianos quid agunt , & evidenter potest de ipso Ch●isto sciri , quid doceat .

Vide multa ibid de hoc argumento .

Vide Christianos , &c. Look upon the Christians , see what they doe , and by that you may easily know what their Christ teacheth . This is somewhat generall . Salvian therefore speaks more particularly : They think basely of our holy Assemblies , which they call incestuous , as if we lay with matrons ; and of our Eucharist , as if we did kill children , and suck their blood ( ad placandum Deum ) to appease our God : ( whom we acknowledge to be more highly offended with nothing then with this ) But why doe they charge us Christians and ●u● God thus ? Cur utique , &c. Why ? onely for their sakes who are called Christians , but are not ; who by their flagitious and filthy lives doe defame the Christian name . By these speeches we may gather , how ill the bad lives of Christians made Pagans judge of the Christian way , and consequently what a shadow and blurr , the evill conversation of Professo●s may occasionally cast upon their profession , though in it self never so pure and glorious . A further confirmation of this , is the story of that Indian Nobleman , Heylins Geog . of . America , pag . 772. V Barthol . Cas . Narrat . R●gionum Judic . p. 41. Hathvey by name , who by the cruelties & insolencies of the Spaniards , of which his miserable Country had wofull experience , was so strongly possest against the Christian religion , that he refused to be baptized . His story briefly is this . This man was persuaded by many plausible arguments to become a Christian : he demanded first , what place was appointed after this life for such as were baptized ; answer was made Heaven , and its joyes : secondly , what place they that were not baptized should go to ; it was answered , to Hell and its torments : thirdly , which of these places was appointed for the Spaniards . And when answer was made , that Heaven was ; he resolved against his intended Baptisme , protesting , that he had rather go to hell with the unbaptized , then to Heaven with so cruell a people .

2. These foul sinnes done by such men , encourage others to do the like : as we may see Gal. 2.11 , 12. where it is said , that Peters dissimulation ( of the equality of Jews & Gentiles in respect of Christ and his Kingdome , now that the ceremoniall law , the partition-wall was pulled down ) drew other Jews , yea and Barnabas himself into the like dissimulation . And the cause why they do so , is , partly , because they serve mens turns for the justification and countenancing of their own faults ; and partly , for that they fill their heads with secret hopes , that they shall do well enough for all their sinnes , seeing that such persons who were reputed good men , and are now believed to be in Heaven , were guilty of the same or worse . An example of the first we have in the voluptuous Deacon Sabinianus , who when he was taxed for his loosenesse in some things , defended himself by the example of S. Hierom , ( though he belyed that good man ) which made S. Hierom expostulate with him to this purpose , Why Heir ep . 48. ad Sab . Quid neglecto vulnere proprio alios ●iteris infamare ? Esto , ego flagitiosus sim , ut vulgò jactitas : saltem mecum age poenitentiam . Num mea peccata virtut●s tuae sunt ? &c. doest thou , neglecting thine own wound , defame other men ? But be it as thou braggest , that I am a vicious liver ; as thou hast plaid the wanton with me , so become a true penitent with me also . Must my vices be thy virtues ? &c. And , examples of the latter may many among us be to our selves . For our own hearts will tell us , that we have too often whispered thus much to our souls , Was not Noah drunk ? Did not Jacob over-reach his brother ? Playd not Samson the wanton with an harlot ? And did not David defile his neighbours wife : and Peter dissemble his religion , ( as I may say ) and denie his Master ? And was it not well with all these in the end ? Why should I be nicer then these men were ? Or why should not I believe , I may do as well , notwithstanding my drunkennesse , whoredom , fraudulent courses , adulterous pranks , &c. as Noah , Jacob , Samson , David , &c. did ? Well doth S. Paul therefore compare such sins to Leaven , 1 Corinth . 5. because a whole society of men may be infected by bad examples in these , as easily as Dough may be over-spread with the Leaven that is in it . This was it that moved him to write so earnestly to the Corinthians , to excommunicate that incestuous wretch that was among them , that so they might not by that bad example be drawn into the like lusts , 1 Cor . 5.7 , 13. And for this cause among othets , do the Churches of Christ thrust such open and notorious offenders ou● of their society , till their repentance procure their re-entrance . And for this reason too doth God most sharply punish them ; Quicunque sine blasphemiâ aliorum graviter erraverit , sibi tantum affert damnation●m ; qui ●utem alios blasphemare fe●erit , multos s●cum p●aecipitat i● mortem ; & necesse est ut sit pro tantis reus , quantos secum traxer●● in reatum . Whosoever sinneth greatly ( saith Salvian ) without the offence of others , doth purchase damnation onely to himself ; but he that causeth others to blaspheme , casteth very many together with himselfe into destruction ; and it is needfull that he be for so many guilty , as he hath drawn with himself into guilt .

3. Such sins occasion wicked men to speake evill of God , whose professed servants the sinnners are , as we may see 2 Sam . 12.14 . By this deed ( saith Nathan to David ) thou hast given great occasion to the enemies of God to blaspheme . This the Apostle intimates in the reason of his exhortation , 1 Pet . 2.12 . Have your conversation honest among the Gentiles , that whereas they speak against you as evill doers , they may by your good works which they shall behold , glorifie God in the day of their visitation . And v. 15. It is the will of God ( saith he ) that by well-doing ye may put to silence the ignorance of foolish men . The meaning is plainly this , that by their good conversation they wil either keep thē from rayling at the Christian faith and name , or else silence them when they are rayling ; & so by their evill and unseemly deeds , they would open their black mouths to blaspheme Christ and his Gospell : and therefore they should have a great care of their lives .

So that we see , that open sins done by men regenerate , are scandalous , and do much hurt . I may adde , they do much hurt a great while together , it may be to the worlds end . Four things there are considerable in sin ; the act , the guilt , the stain , and the scandall . The act is quickly past , but the rest have long lives : the guilt remaineth for ever , if it be not taken off by repentance ; the filth or stain continueth even when the guilt is removed . Sanato vulnere manet cicatrix , as the scarre remaineth after the wound is healed , so doth the infamie and disgrace of the sin , when that is remitted . Witnesse Ieroboam ; it lyeth , and will lie as a blemish upon his name to the worlds end , that he made Israel to sin . And so the scandall continueth too , after the sin is committed , and the sinner deceased . As an arrow when it is out of the bow , though it be shot into a place where it may do much mischiefe , cannot be recalled ; so a sin once done cannot be undone , though it do never so much hurt . The persons and sinnes of Solomon , David , Peter , and many more , are passed away long since ; but not the hurt which they did to others by their examples . It is a question in the Schools , whether the damned have their greatest punishment at first : and some conclude it negatively , they have not : their reason is , because they have not finished all the mischief at their death which they will do . For when their bodies are in the grave , and their soules in hell , their sins are above ground , and live in the memories of men , and so may doe mischief daily , even to the worlds end ; and therefore as the hurt of their bad examples increaseth , so doth their punishment . Whether the paines of the damned be increased by this , I know not ; but sure I am , the thing is true , mens sins doe hurt , when they themselves are turned to ashes .

And therefore such sins cannot chuse but grieve Gods spirit exceedingly , and provoke him to just anger . For he is very jealous of his own glory , and desirous of the eternall good of men , and by consequence much moved at any thing which eclipseth the one , or hindreth the other . Because by this deed thou hast made Gods enemies blaspheme , 2 Sam . 12. the child sholl die , and the sword shall not depart from thy house , saith the Prophet from the Lord to the King .

Our Saviour sayes more , Mat . 18.7 . Woe to the world because of offences ; he meaneth not passive offences , actions which men ( though they have no just cause , ) doe ( through ignorance , ill affections , rashnesse , pride , or any other cause ) stumble at : for then woe to every man ; for who can walk so wisely , or so blamelesly , as to prevent all captious exceptions or cavills ? Nay then , woe to our Saviour himself ; for his Disciples told him , that the Pharisees were offended at him , Mat . 15. But he meaneth active scandalls , scandalls truly and properly given , such things as carry somewhat in their foreheads , which men cannot choose but be offended at . Now , to them that cast in these stumbling blocks , woe ; and to them that stumble at them , woe too : for he that is the bad example , and they that follow the bad example , shall be punished for company , the one for giving , the other for taking .

We see by these affections and proper passions of deliberate sins , how ill they become Gods children , ( their spot is not the spot of his children , Deut. 32.5 . {αβγδ} ) and consequently why they grieve Gods Spirit . And so we have done with the first generall part .

CHAP. II . Cap. 2. Whether the regenerate may fall into these sinnes , and whence it cometh to passe .

I Would not have made this a question , but that I finde that there have been heretofore , and are ( no doubt ) still , some proud and self-conceited sprits who have pleaded for , and do defend the impeccability of the Saints in this life . Of this humor was Jovinian : for he taught that men have no sin after Baptisme ; and after him those Phantasticks of whom we read in Vincentius , That they Vincent . Lyrin . commonitor . c . 37. Audent polliceri & docere , quòd in Ecclesiâ suâ , hoc est , in communionis suae conventiculo , magna , specialis , ac planè personalis quaedam sit Dei gratia , adeo ut sine ullo labore , sine ullo studio , sine ulla industria , etiamsi nec quaerant , nec petant , nec pulsent , quicunque ad numerum suum pertinent , tam●n ita divinitùs dispensentur , ut angelicis evecti manibus nunquam possi●t offendere ad lapidem pede suum , nunquam scandalizari . presumed to promise and teach , that in their Church , i . in their Communion and conventicles , there is to be found a singular personall grace of God , with which without any labour , study , industry , though they neither aske , seek or knock , whosoever they be that belong to their number are so blest , that being carried in Angels hands , they can never dash their feet against a stone .

These men the Father inveigheth against very sharply , calleth them the ministers of Satan , & compareth them to him : and well he might do so in three respects . 1. Of the similitude of three doctrine with the devills , when he came to Christ , Math . 4.6 . The devill taught that the Angels should keep Christ so safely , that he could not dash his foot against a stone ; and they taught that God and his holy Angels do so keep the Saints , that they could not fall . 2. Of the similitude of the devills deceitful handling of Scripture : he grounded his doctrine on the 91. Psal . v. 11. but he corrupted the text , leaving out a main clause , namely ( in all thy wayes ) and understanding that promise absolutely , which that clause intimates was to be understood & taken conditionally , thus ; His Angels shall keep thee , if thou beest carefull to keep thy selfe in the right way : so , these men grounded their doctrine ( without question ) on some promises of Gods word ; but here was the mischief , they gave them an absolute and unlimited construction , which were to receive a conditionall and a limited construction onely , and so corrupted those places . 3. In respect of the likenesse of their intention . That which the devill intended in repeating this promise to Christ , was not , that he might be comforted hereby , and encouraged to loyalty and constancy in the service of God , but that he might draw him to presume upon his Fathers protection , and throw himself from the pinacle of the Temple : so , these men aimed at the subversion of mens souls in this presumptuous doctrine of theirs , not at their conversion and edification in godlinesse . Sicut tunc caput Capiti , &c. as then the head of unbelievers set upon the head of rhe Faithfull , that he might bring him to ruine : Ita nunc membra membris ( saith he , ) so doe the members of Satan now set upon the members of Christ ; pretending to comfort them , they intend onely to corrupt them . I will not say this is the intent of all those that teach the like doctrine , but yet I will be bold to say , it is the naturall issue and resultance of their doctrine .

Like unto this was the Doctrine of the Anabaptists in latter times , who babled , Osiand . Centur . 16. l. 2. c . 4. p. 119. That believers and regenerate persons are so perfit , that they cannot sinne , though they doe what is directly against the Law of God : and that therefore ( here followeth the mischief of it ) it is lawfull for such an one to carry about with him another mans wife in stead of his own . Modò & ipsa sit Anabaptisticae sectae dedita , so she be an Anabaptist . I would these wilde brains were alone in this error ; and that some men of better note came not within the verge of it ; while they teach , ( as I have said in the former point ) that the regenerate , though they fall into sin for the matter heinous , yet never for the manner , or rather the stamp , presumptuous . A Doctrine it is ( I take it ) in its own genius so loose and licentious , that I know not how to fit it with a better censure , then Sands Survey of Religion . For a man that were desirous to save his soul at his dying day , and yet denied his body no wicked pleasure in his life time , no such Church as that of Rome , no such country as Italy p. 17. that which Sir Edwin Sands hath put upon Rome and Italy ; That for a man that were desirous to save his soul at his dying day , and yet deny his body no wicked pleasure while he liveth , no Doctrine like to this .

The contrary to it we may be bold to affirme with good warrant from Scripture , from testimony , & good reason .

First , from Scripture : for that teacheth us , that the Saints are not so confirmed in grace , while they are in viâ , travelling through the wildernesse of this world to their heavenly countrey , but that they possibly may , & actually doe , fall into many sins , for matter and manner of commiting them , presumptuous and grievous . This it teacheth three wayes .

1. By the admonitions and serious exhortations which it giveth the Regenerate to look to themselves , and beware of sin , Joh . 5.14 . Goe , sin no more , ( saith Christ to the man whom he had cured of the palsie , ) lest a worst thing come unto thee . 1 Tim . 1.18 . This charge I commit unto thee ( saith S. Paul to Timothy ) to hold fast faith and a good conscience , which some have put away , &c Heb . 3.12 . Take heed brethren lest there be in any of you an evill heart of unbelief in departing from the living God , 1 Pet . 2.11 . Dearly beloved , as Pilgrims and Strangers , abstain from fleshly lusts which warre against the soul , Rom. 11.20 . Be not high minded , but feare , &c. Now , as Gods admonition to Adam to beware of eating the forbidden fruit , did intimate that there was in him a possibility of eating it ; so doe all those earnest admonitions given in the word of God to the Saints , to take heed of foul sins , signifie their power , yea and their propensenesse too , to fall into them . For else , they are but idle and unprofitable , such as effect just nothing . A serious admonition to an Angel , to take heed that he catch nor a surfet , or that he kill not himself , would be ridiculous ; because an Angel is not capable of sicknesse or death : so would exhortations given to men regenerate be , if they be not capable ( through the protection of God ) of the sins which they are admonished to take heed of . In all admonitions of this nature , one thing is chiefly intended , and another supposed . That which is intended chiefly , is , the prevention of their sins , I say , that which is chiefly intended ; for other things are lookt at too , viz. the stirring up of vigilancy , care , feare and prayer in them ; but these are intended in a subordination to the other , that by these as by means the Saints might be kept from sin , which is the end principally and directly aymed at . That which is supposed , is , their possibility of falling into sinne ; for , to no purpose should God by admonitions seek so studiously to hinder it , if by his Almighty decree , protection , promise or otherwise , there were in them an absolute impossibility of committing it .

2. By clear and lively propositions of their danger , if they do defile themselves with sin , doth the Scripture also signifie that they may be defiled . It is impossible for those who were once enlightned and have tasted of the heavenly gift , and were made partakers of the Holy Ghost , &c. if they fall away , to renew them again to repentance . Heb . 6.4 , 5 , 6. If we sin willfully after that we have received the knowledge of the truth , there remaineth no more sacrifice for sins , but a fearfull looking for of judgement and fierie indignation . Heb . 10.26 , 27. If after they have escaped the filthinesse of the world , through the knowledge of the Lord and Saviour Jesus Christ , they are again intangled therein and overcome , the latter end is worse with them then the beginning , &c. 2 Pet . 2.20 . Now , all these demonstrations of the dismall condition of lapsed Christians , would be no better then vana terriculamenta , meere scar-crowes , if they were {αβγδ} . out of Gun-shot ; free from all possibility of falling into sin .

3. But thirdly , Gods word affordeth us many examples of regenerate and good men , for matter , and manner sinning presumptuously . I will begin with Saint Peter , though he be one of the last in order ; he fell into a very great sin : for the quality of it , it was a deniall of Christ before men , a sin which Christ promised to requite in the same kind , Matth . 10.33 . Whosoever shall deny me before men , him will I also deny before my father which is in heaven . And it was not a single deniall , but a deniall with an oath , an imprecation , Matth . 26.74 . He began to curse and to sweare , saying , I know not the man . The Word {αβγδ} {αβγδ} , which is there used , may be referred to himself , or to his Master , either he denyed cursing himself , or else he cursed his Master ; it was fearfull to doe either , and yet thus did Peter deny his Master . A very great sin for the kind and quality . And as great it was for the manner of committing it . The first deniall was ( doubtlesse ) indeliberate , for he was suddenly surprized with a dangerous charge ; Thou wast with Jesus of Galilee , ver . 69. But the second & third deniall ( it may seeme ) had sufficient deliberation in them to fill up his sin . For first , there was a whole houres distance between the first and last deniall , as we may see , Joh . 22.59 . time enough ( one would think , considering other circumstances ) to gather up his scattered thoughts , and consider what he had done , that if he were set upon again , he might be provided for the assault . Secondly , he had warning enough given him of his danger , both by his Lord whom he so cowardly denyed , as we may see , Matth . 26.34 . This night before the Cock crow , thou shalt deny me thrice : and by the maid that affronted him , she accused him at the door before he entred into the Hall , Joh . 18.16 , 17. And therefore he had reason to think , that there was no safe being for him in that place , and liberty he had to have shifted away and prevented any further temptations . Either then he did , or at least might , and ought to have considered throughly of his first fault , before he made a second , and a third . If any of these may be said , his sin could be no lesse then a presumption : for as we have shewed before , negative and interpretative deliberation is of force to constitute a presumptuous sin , as truly as positive and formall , though not in the same degree of presumption altogether .

But it may be objected , that it is sa●d , Mark . 14.72 . That when S. Peter thought thereon , he wept , It seemeth therefore that he did not consider , during that time of his combate , what a sin he committed .

I answer , that those words may be understood of a deep and exact remembrance and consideration of his sin , and they imply this onely , that S. Peter , till Christ looked back upon him , did not think so sadly and seriously of his sin , as then he did . This is my opinion concerning S. Peters sin , with submission notwithstanding to better judgments .

If his sin were a presumption , what was King Davids ? for he shall be my second instance . Two sins he committed , Adultery , 2 Sam . 11.4 . and Murther , ver . 15. Foul sins for the nature of them : for of adultery it is said , 1 Cor . 6.9 . No adulterers shall inherit the Kingdome of God : and Heb . 13.4 . Whoremongers and adulterers God will judge . It is not onely a sin against chastity , and that holinesse wherein every man should possesse his vessell , 1 Thes . 4.4 . but against justice too , which requireth that we deale by others , as we would be dealt by our selves . And it is a sin of greater injustice then theft : for this many men will patiently beare , but very few will endure that , as Solomon tells us in that place where he compareth them together , Prov. 6.30 , 31. &c. His other sin was yet a greater then this , a scarlet sin ; of murther and blood , of which S. John saith , 1 Joh . 3.15 . Ye know that no murtherer hath eternall life abiding in him : It was the murther of a subject , one that lived under his shadow and protection ; of a man innocent and guiltlesse , of a man whom having lately abused by polluting his bed , he should have recompensed ; and of a most deserving servant too , who refused to refresh himself with the company and comforts of his wife and family , because the Kings General & the Army were in the field . They were committed too in as bad a manner as may be : the very first act of his sin could not be done suddenly without inquiries who she was , and devises how to enjoy her company , and consequently without deliberation ; much lesse the future : when he had committed adultery with the wife , he was so far from repenting of it , that he plotted very studiously how he might kill the husband , adding drunkennesse to thirst , and binding two great sins together . The politick progresse of his sin the Scripture sets down distinctly . 1. He hated Uriah , when he saw he could not get him to goe home , and father his sin . 2. He projecteth his murder . 3. He executeth it . 4. Having tidings of it , he smoothly dissembleth his knowledge of it and hand in it , as we may see in the story . 5. After the man by his meanes was dead , he did {αβγδ} voluptatibus , obey his fleshly lusts ( as Divines think ) about nine moneths together , before he repented . I delight not to have unguem in ulcere , my fingers in the sores of Gods Saints , or to rake out of the ashes their old sins to their disgrace : the point which I am to prove , putteth me to it : and therefore , I hope , it may be my excuse .

Come we therefore to a third example . King Solomon was not onely a regenerate man , but a man of eminency for his parts , a man of extraordinary wisdome and understanding , one that knew Gods will , and his own duty to the full : and for his interest in God , a man so highly beloved , that he was chosen to be the builder of Gods house , a type of Christ and his kingdome , and a Pen-man of holy Scripture , and therefore exceedingly bound to be loyall and constant to his God . Yet he falleth , and into great sins too , into the fond and inordinate love of women , and insatiably too , of many women , saith the Text , 1 King . 11.1 . he had seven hundred wives , and three hundred concubines , ver . 32. and that which was worse , into the love of strange women , ver . 1. idolaters , of whom the Lord had given a charge to Israel , Ye shall not goe in to them , neither shall they goe in to you , ver . 2. unto these did he cleave in love . This was not all his sin neither : but to outward incontinency he added spirituall adultery . His wives turned away his heart from God , ver . 4. and he went after Astaroth the goddesse of the Zidonians , and after Milchom the abomination of the Ammonites , ver . 5. and built a high place for Chemosh the abomination of Moab , and for Molech the abomination of the children of Ammon , v. 7. and the like he did for all his strange wives , &c. ver. 8. And who will doubt whether he did these things deliberately or no ? for such was his course , this was the trade of a great part of his life , and therefore foul was his fall : so foul , that divers of the Ancients , considering seriously the greatnesse of his sin , did not onely question his salvation , but conclude against it .

And what a grosse sinne did Aaron commit in the 32. Chap. of Exodus ? He made a golden Calf for the people to worship , he built an Altar on which they might sacrifice to it , and he consecrated a day for the solemn adoration of it , ver . 4 , 5. perfit sinne , fully finisht , as St. James phraseth it , Jam . 1.13 . And it was committed against his knowledge and conscience too : he could not but know , that it was idolatry to worship God in the Calf , and that it was his duty to have disswaded the people from a sin so vile , and to have stood to their mercy , rather then have yielded to their idolatry . It was committed deliberately too ; he considered , first what an unlawfull thing they desired , and therefore he sought to put them off , and to cool their hot desires of the Calf , by asking them for their golden eare-rings to make it with , v. 2. And when he saw they were content to buy their wills dearly , and to part with their jewels for the satisfying of their lusts , he could not but consider also what himself did : He recived them at their hand , and fashioned it with a graving toole , after he had made it a molten Calfe , ver . 4.

To these I might adde the examples of Saul , Judas , Demas , Hymenaeus , and Philetus , &c. who all fell into desperate sinnes ; but because their regeneration is a thing questioned , I will wave them . And hither also I might referre the parables of the lost sheep , the lost groat , and the prodigall sonne ; but that I think these four instances of good men falling , de facto , into foul sinnes both for matter and manner , to be abundantly enough to make good my point ; That the regenerate may possibly commit grosse sinnes .

This hath been the constant opinion of Divines in all ages : of whose speeches declaring this their opinion , I will give you a taste and no more . Tertul . praes . c . 3. Estne hoc mirum , ut probatus aliquis retrò postea excidat ? Saul , bonus praecaeteris , livore postea evertitur : Solomon omni gratia , & sapientia donatus à Domino , ad idololatriam à mulieribus inducitur . Quid ergo si Episcopus , si Diaconus , si vidua , si virgo , si doctor , si etiam martyr lapsus à regula fuerit ? Is this a wonder ( saith Tertullian ) that any man of approved goodnesse should fall back into sin ? Saul who was better then the rest , was overthrown by envy : and Solomon who was enriched with all kind of grace and wisdome , was drawn by women into idolatry . What wonder therefore , if a Bishop , if a Deacon , if a widow , if a virgin , if a Doctor , yea if a Martyr , fall from the rule , viz. of Gods Commandements ? Cypr . l. de unit . eccl . Nec quisquam miretur , &c. N●que enim confessio immanem facit ab insidiis Diabol● , aut contra tenta iones , & impe●us seculares adhuc in seculo positum perp●tuâ securitat● defendit . Let no man wonder ( saith S. Cyprian ) that some of those who have confessed the Name of Christ , fall afterward into sins so great , so foule . For it is not their confession that can free them from the snares of the Devill , or defend them who live in the world , from the tentations , dangers , and assaults of the world . Hier . l. 2. contr . Pel . Ne beatum d●xeris quempiam ante mortem ; quà●in vivimus , in certamine sumus ; qu●mdiu in certamine , nulla est c●●ta victoria . Call not any man blessed ( saith Saint . Hierom ) before he be dead ; for as long as we live in this world , we are in sight , and as long as we are in fight , there is no certain victory : he meaneth , there is no absolute certainty of victory , and by consequent , no impossibility of being foyled by sinne . Ambr. in ser . Quad . In hujus itaque mundi pelago voluatatibus nobis valde pertimescendum est , ne navem nost ā aut procella tempestatis abripiat , aut fluctus absorbeat , aut in aeternam praedam pirata crudelis abducat . le Bern . in vigil . nat. Dom . ser . 3 Si essemus in domo illa non maau facta , ●et●rna in caelis , ubi tullus ininicus in●rat , nihil ess t timerium , &c. While we are tumbling and tossed upon the sea of this world , we are to be much afraid , lest some tempest or wave swallow up the ship of our souls , or that cruell Pirat the Devill carry it away for a prey . It is the speech of S. Ambrose . e If we were in that house not made with hands , eternall in the heavens , where no enemy commeth in , we need not be afraid . But now we lie open to three most boistrous and pestilent winds , the flesh ; the devill , and the world , who all seek to blow out the lamp of an enlightned conscience , blowing into our hearts evill desires , unlawfull motions , and troubling thee so suddenly , that thou canst scarce know before-hand , whence they come , or whither they tend . Of which winds , though two doe sometimes lie quiet , yet from the blast of the third , ( he meaneth the flesh ) there is no respite to be expected , saith devout Bernard .

Fall we a little lower , even to our own times , and we shall see them teach the same Doctrine too .

Ursin . Catech . de discrimin . peccat .

Quod etiam renati possunt ruere in peccatum regnans , satis ostendunt tristissimi lapsus sanctissimorum hominum , Aaronis , &c.

That the regenerate may rush into reigning sinne , the most sad falls of most holy men , Aaron , David , &c do sufficicently shew , saith Ursin . And Doctor Abbot acknowledgeth ,

Abbot . de intercis . gr. p. 206.

Non dubitamus hic , plena interdum voluntate à justificatis peccari ; ita ut nihil sit ad tempus quod resistat , idque non in minutis tantùm sed etiam in majoribus .

That the regenerate may sinne with full consent of will , in this or that particular act , though not habitually , and destroy that , in particulari , in particular , which they aime at in their generall intention ; and concludeth thus , Non dubitamus hic , We doubt not here , that justified persons do sometimes sinne with a compleat will , so as there is nothing in them for the time , that maketh resistance against the sin : and this , not in the smaller onely , but even the greater sinnes . Zanch . misc . depuls . cal . p. 307. Quod negem electos in atrocissima scelera ruere posse , calumnia est ; quasi nesciam , & non doceam , Davidis scelera fuisse atrocissima & gravissima . They say ( saith Zanchy ) that I deny that the elect can fall into the fouler sort of sinnes : but it is a calumny ; as if I did not know and teach , that the heynous acts of David , his murther and adultery , were sinnes of a high nature . Beza also confesseth , Electis & reprobis omnia peccata esse communia , uno excepto , finalis impoenitentiae ; That Beza . annot . in 1. Joh . 5. all sins are common to the elect and reprobate , except only the sin of final impenitency

To conclude , this is the Doctrine of our Mother the Church of England : Articles of Relig . Art. 16. for thus she saith , After we have received the holy Ghost , we may depart from grace given , and fall into sin : her meaning is into vile sins , and into vile sins willingly , as we may see in the first words of that Article ; Not every deadly sin willingly committed after Baptism , is a sin against the Holy Ghost , &c. she speaketh of mortall sinnes willingly committed , and saith a man in grace may fall into them . So much shall suffice for the proof of it by testimony .

Now let us see the causes from w h . this their possibility and proclivity of falling into great deliberate sinnes ariseth .

They may be reduced to two heads . 1. Their inward constitution . 2. Their outward condition .

1. Their inward constitution ; which standeth in two things : 1. The diversity of their principles . 2. The liberty of working , or walking according to each principle .

From both these springeth a possibility in the Regenerate of falling into grosse sins .

First , from the diversity , or contrariety rather of their principles , which are two , flesh and spirit , corruption and grace , as we may see , Rom. 7.23 . I see another law in my members warring against the law of my mind , &c. and ver . 25. with the mind I my self serve the law of God , but with the flesh the law of sin : and in Gal. 5.17 . The flesh lusteth against the Spirit , &c. By which words in both places , we are not to understand the soul and body , which are common to all , both good and bad , nor yet reason and sensuality ; but nature and grace , which are peculiar onely to the good . These two powers or principles there are of contrary natures and tempers in all the regenerate , as appeareth by these mentioned places , and by Gal. 5.17 . where it is said , these two are opposite one to another .

( 1. ) There is grace in them , which grace is called by divers names , a new heart and a new spirit , Ezek . 36.26 . the law of the mind , Rom. 7.23 . the inner man , ver . 22. the new man , Ephes . 4.24 . and the spirit of the mind , verse 23. By this they are , ( 1 ) inabled to avoid sin , and walk in Gods waies , Ezek . 36.27 . which S. Paul confesseth , where he saith , Rom. 7.25 . In my mind I serve the law of God , but in my flesh , &c. as if he should have said , Ita sum per gratiam constitutus . I am so framed by grace , that I am made able to take delight in Gods law , and to obey it . The same thing S. John teacheth , 1 Joh . 3.9 . where he saith , Whosoever is born of God doth not commit sinne : for his seed remaines in him , and he cannot sin , because he is born of God . And 1 Ioh . 5.18 . We know that whosoever is born of God , sinneth not : but he that is begotten of God , keepeth himself , and that wicked one toucheth him not : that is , there is a seed , there is a principle within him , by which he is made able to abstain from such sinnes as bring back men into the power and bondage of that wicked one the Devill : and if he be carefull to live according to the operation of this seed , and principle of grace , he neither will , nor can commit any such sins . By this they are also ( 2 ) inclined and excited to that which is good ; The spirit ( sayes Christ ) Mat . 26.41 . is willing , i.e. inclinable to doe well . And when I would doe good , evill is present , ( saith S. Paul ) Rom. 7.21 . He had a mind then to that good , which he had not so much strength as to doe . It doth not only set the scales even , but casteth them toward that which is good ; it turneth the face of the soule heaven-ward , which before was set the other way .

( 2. ) But secondly , there is beside this , another principle of corrupted nature , remaining still in the best and most regenerate ; of which we reade under the names of Sin that dwelleth in us , the old man , the body of sin , the law of the members , &c. Rom. 6.6 . and chap. 7. And by this they are enabled and enclined still to that which is evill , as we may see , Rom. 7.23 . I find a law in my members rebelling , &c. i.e. opposing whatsoever my renewed understanding telleth me should be done ; and disposing me to the contrary . And Gal. 5.17 . The flesh ( saith the Apostle ) lusteth against the Spirit , i . as Agar was of a contrary disposition to Sarah , and was alwayes envying and murmuring against her , and withdrawing the affections of Abrahams servants from her , another way : so , is that emulous adversary of grace always whispering against it , and alluring our souls to those evills which are against the desires of it . Hence it is that Saint James saith , Chap. 1.13 . that every man is drawn away by his lust , to the committing of many a sin , and sometimes , of sins so complete and full , that they bring forth death . And as it inclineth us to all sorts of sin , so to two sorts especially . 1. To such as we are most fitted for by our callings , our occasions , and our bodily constitutions ; as soyle upon earth inables it , especially , to beare such fruits , or weeds ,

Propter pristinam malam consuetudinem solent diu sapita vitia sacillimè reviviscere .

Climacus grad . 3. de pereg .

as are most suitable to the nature and quality of the ground . 2. To such as we have formerly bin most used to before our conversion , Vices that are laid asleep , do soon awaken after regeneration , because of our former ill custom , saith Climac . Now , thus much the flesh doth , because God hath not substituted this Grace into its roome : for Grace finds flesh , when it commeth into the soul , ( as Israel did the Canaanites in the land of Promise ; ) nor hath he brought this in , to drive that out , as fire is sometime laid on a wet hearth to drink up the water ( except haply by degrees , as a cooling and moistening julep is given to a dry cholerick body , to contemperate that humor , and to purge it {αβγδ} , by the graduall alteration of it : ) but it is super-added to the soul , for two ends and uses especially : 1. To abate its power , and make it lesse irregular then it was before , ( as mending is bestowed on a bad clock , to lessen those disorders that were before in its wheels and motions . ) 2. To restrain it actually in its exorbitancies : it is given for a bridle to corruption , to hold it in when it offers to fly out , but so , that this bridle is put into the hands of the person , and receiveth its efficacie in working this restraint , from the will and skill , and industry of the man . A bit and bridle ( though never so good ) put into th● mouth of a head-strong Jade , will no● be able to hold it in , if it be not well handled and used for that end by a skilfull and carefull Rider ; if either he neglect the holding of it , or the pulling in of the reyns stiffe , the horse notwithstanding the good bridle , will runne away with bridle and Rider also : so , this golden bridle of Grace , will not be able to over-rule the flesh in its unruly actions , except it be applied by the gracious man to that purpose ; the flesh will hurry him notwithstanding his Grace , if he be negligent , into dangerous delinquencies .

But it is said , 2 Cor . 5.17 . Old things are passed away : behold all things are become new : And Gal. 5.24 , it is said , That they which are Christs , have crucified the flesh , with the affections & lusts . It should seem therefore , that there is but one principle in the regenerate , & that corruption is wholy swalowed up by grace .

These speeches are of that sort which Logicians call extensa ; which note not a present and transient , but a continued and permanent act . And the mean●ng is , they that are in Christ have crucified , and doe crucifie still : it is their daily work to beatdown the flesh : & old things are passed away , and are passing away still . More particularly , Christians are said to have crucified the flesh two waies :

1 , Voto , in desire . As S. Paul , Rom. 7.23 . cryeth out , O wretched man that I am , who shall deliver me from the body of this death ? so doe they . It was his earnest wish , that some good hand would strike it dead , and it is theirs too .

2. Conatu , they endeavour it , and they have begun it , with a minde to hold on till they have finished this their mortification . I beat down my body , saith S. Paul , 1 Cor . 9.27 . & bring it into subjection , &c. As he was alwayes clubbing of this body of sin , and curbing his corrupt nature ; so it is more or lesse with all the regenerate . And therefore it is said , They have crucified the flesh . It is not unusuall in Scripture to speak of a work as quite done , when it is begun with an intent to be finished ; as we may see by a parallel kind of speech , Col. 1.23 . Saint Paul saith , The Gospel is preached to every creature under heaven : i . in purpose it is , and in respect of the beginning of the work ; as fire is said to have taken a house , when it hath but seized on a little corner of the house , because it will through , if it be not quenched . And thus in these places we are to conceive of the meaning of the Apostle ; and not to understand him of a complete suppression and dissolution of corrupt nature , contrary to other places of the text , and universall experience .

The second part of their inward constitution , is , their liberty of working and doing afrer either of these principles ; from whence as from a second cause followeth their possibility of falling into sin . As we doubt not , but the Regenerate have power to follow their Captain the Spirit ; for else , why hath God appointed it to be their Leader ? Rom. 8.14 . And why doth God exhort them to be led by it , and threaten them if they be unruly ? so , without question , they have a liberty and power to apply themselves to the commands of the flesh : when the flesh biddeth them steal , or lie , or commit uncleannesse , or oppresse a poor neighbour , or deceive an ignorant buyer , or counterfeit religion for advantage , or do any other worke of wickednesse : as they have power to forbear these sinnes , and to follow the contrary breathings of the Spirit , so they have power to do them . For else these things would follow .

1. That the flesh is left in them to no purpose : we use to say in Philosophy , Unumquodque operatur secundum propriam formam , Every thing worketh according to the principle of action that is in it , whether it be a thing without life , or with it , a sensible or a reasonable creature : onely here is the difference ; creatures unreasonable follow the leading of their principles , of necessity ; but such as are indued with understanding work with a kind of liberty . For example , fire , which we know hath a fountain of heat in it , worketh accordingly , it heateth and burneth ; and water a moist element , wetteth ; so plants which have in them a vegetative soul , they live and grow , and sprout out of the earth : and brute creatures , which have in them a sensitive soul , they see , heare , smell , taste , feel , all actions suitable to that principle of sense which is in them . And men , which have in them the nature of vegetables , brutes , & reasonable creatures , do such actions as are agreeable to these natures , they grow till they come ad terminum magnitudinis , to their appointed pitch ; they heare , see , taste , smell , and do every thing answerable to their sensitive nature : and they do such things also as a reasonable soul requireth , they understand , discourse , distinguish , and many such things , though with a freedom to do or forbear these actions as occasion requireth . This maxime as is true in Divinity ; and therfore every regenerate man , who hath in him two natures , an old or corrupted , and a new or sanctified nature , hath ability of working & walking agreeably to both . He hath a new nature , and therefore he can love and fear God , he can be charitable , just , patient , obedient to Gods commandement , even in actu secundo , in the second act , that is , he can exercise these vertues , and shew them in his actions . And he hath an old nature , and therefore hath power to be unjust , unmercifull , ungodly , unchast , intemperate , and licentious in his actions . For , what should fire doe with heat , if it had not power to burn ? or a man with an eye , if he had not power to see ; or with reason , if he could not understand ? And so , what should a Regenerate man doe with his grace if he had not power to manifest it in his life ; or his naturall corruption , if he could not obey it in the lusts thereof ? No communicated power is to any purpose , if the subject in whom it is , be made unable to use it : no more is the power and principle of naturall pravity in the Regenerate , if God have determined their wills to the actions of the contrary principle of grace bestowed on them , and left them no liberty to the other .

2. The admonitions , exhortations , promises & threatnings which in the word of God are given to men Regenerate , to keep them from consenting to the inticements of the flesh , if they had no liberty in practise of yeilding to them , would be of little use : no more would the Ministery of the Word and Sacraments , nor the inward lustings and risings of the spirit against the flesh be . For wherefore are all these used but to keep the man of God from yielding up himself to the sinfull commands of the flesh , which otherwise would be obeyed ? S. John saith of Heaven , I saw no Temple there , Revel . 21.22 . His meaning is , that there is no preaching , no calling upon men to serve God , no disswasions of them from sin . And why are no such things in Heaven ? because there is no corruption remaining in the Saints there , they are made perfit , Heb . 12.23 . and because there is no liberty left them of hearkning to any seducing spirit , should there come any such into Heaven ; for they are confirmed .

3. Besides , the fidelity and obedience of the Regenerate would not be tryed , were not this liberty left them . In this life we all stand upon our triall , and qualis vita , finis ita , as we live so we shall die and be judged , as we may see , 2 Cor . 5 10. where S. Paul saith , That we must all receive according to what we have done in the body , be it good or evill : There is no triall of us after this life , no retribution for any good or evill that we shall do then . While we are in the body , we are upon our making or marring for ever . Here God will try our faith , 1 Pet . 1.7 . and all our graces , and will crown no man before he have proved him : as we may see Jam . 1.12 . Blessed is the man that endureth temptation : for when he is tried , he shall receive the crown of life , which the Lord hath promised to them that love him . And as God trieth all , and trieth them in this life ; so he trieth them ( among many other means ) by the remainders of corruption in them , as he did the Israelites by the Canaanites . But what trial could God have made of the Israelites by the Canaanites , if they had had no power to have danced after their pipes , and hearkned to their allurements ? and how can he prove the loyalty of his servants by the flesh remaining in them , if they cannot be inchanted by the witchcrafts of this harlot ?

4. Lastly , Earth would be Heaven , grace would be glory , the way would be the Country , if the Regenerate could not obey the flesh . For one of the greatest differences between earth and heaven is this ; here we have a possibility of not falling , there an impossibility ; here we need not , but there we cannot fall .

Against this may be objected the words of S. Paul . Gal. 5.17 . The flesh lusteth against the spirit , and the spirit against the flesh ; and these are contrary one to the other , so that ye cannot do the things that ye would . It should seem by this place , that as by reason of the flesh's lusting against the spirit , a Regenerate man cannot do what good he would , so because of the spirits lusting against the flesh , he cannot do what evill he would , i . what evil the flesh would ; and therefore it is not true , that he hath liberty of applying himself to the flesh .

I answer two things .

1. That the words are not to be understood of the bare act , ( for then it will follow , that the Regenerate man , because the flesh in him lusteth against the spirit , can doe nothing that is good , which is not true ) but of the measure and quantity of it : ye cannot doe so much good or evill as ye would , because of these contrary lustings and inclinations that are in you , as a man cannot goe so much with a heavy clog at his heels , as without . This is a truth in it selfe , and may be part of the meaning of this place .

2. I answer , that they are to be taken in sensu composito , non diviso , in a compounded , not a divided sense ; while the Regenerate are carefull to joyn themselves to the Spirit , & yeeld to the motions and inclinations of the regenerate part , they cannot ( because this spirituall part is opposite to the carnall ) doe what evill their carnall part would have them : the grace they have will hold them in , and turn their minds another way . But if they chance to grow carelesse in following the dictates and impulsions of Gods grace within them , they may doe what they would , i.e. what the flesh and sin that dwelleth in them would . And that this is the meaning , the former verse sheweth plainly , where it is said , Walk in the Spirit , and ye shall not fulfil the lusts of the flesh . It is as if he should have said , Would ye know how to avoid the lusts of the flesh ? Take this rule , Walk in the Spirit : And would you have me prove this my rule to be good ? I prove it thus : The Spirit is contrary to the flesh , and lusteth against it . Now ye cannot follow two contraries at once : if therefore ye will take my counsell , doubt not but ye shall be far enough from oheying the flesh ; you cannot doe what you would , i.e. what corrupt nature would , as long as ye follow my direction , and be carefull to walk in the Spirit .

Now , if this be the meaning of these words , they conclude nothing against the possibility which is in the Saints of yeelding to the flesh : for they doe not at all times shew themselves Saints , they doe not alwayes walk in the Spirit , and then the flesh leads them captive to the law of sin . Thus far of the first cause of the possibility or propensity of the Saints falling into sin , their inward constitution .

The second cause is their outward condition . Concerning which that which I mean to say , I will resolve into these particulars . There be many snares laid for them . These snares are very shrewd ones : therefore it is possible for them to be intrapt and drawn into foule sinnes .

( 1 ) There be many snares laid for thē . By snares I mean all sensible objects which with S. Iohn I may cast into three ranks . 1. The lust of the flesh , pleasures , and carnall delights ; 2. The lust of the eyes , gold , silver , houses , lands , and all kind of profits ; 3. The pride of life , dignities , superiorities , popular acclamations , and all sorts of preferments , for these things are men naturally proud of . These th ngs I call snares ; not because they are so in their originall institution , or in Gods intention ( for God intended & gave them to us to be miserrimae necessitatis solatia , ( as S. Hierom calls them ) helps and comforts to men in this miserable mortality : ) but because they prove so , through that strong affection which we beare to them . Now , that these tria numina , three gods of this world : profits , pleasures , and promotions , are snares , in which thousands have been and are daily caught , to the grieving of Gods Spirit , and the danger of their own soules , I might prove by many testimonies and examples of Scripture : I will single out but a few .

In 1 Tim . 6.9 , 10. we have these words , They that will be rich , fall into temptations and a snare , and into many foolish and hurtfull lusts which drown men in perdition . For the love of mony is the root of all evill , which while some have coveted after , they have erred from the faith , &c. In these words S. Paul 1. Delivers a doctrine , The love of money is the root of all evill : he meaneth the immoderate love of it , as the words adjoyned , will be rich , and coveted after , doe shew . 2. He proveth it by an instance in some , who while they coveted after it , did renounce their religion , and depart from the true faith formerly embraced . To these then these earthly profits were a wofull snare , and so they are to many others . Now what the Apostle saith of mony and the love of mony , may be said of honor , promotion , and pleasure , and the love of them . And therefore our Lord telleth the Pharisees , that it was popularity , and love of credit among the people , that kept them in their unbelief : How can ye believe , saith he , which receive honour one of another ? Joh . 5.44 . And S. John telleth us , that many of the godly Jews , who believed in Christ , did yet dissemble their faith , through inordinate love of profit and credit , that they might keep their stations and reputations still . They did not confesse him , lest they should be put out of the Synagogue : for they loved the praise of men more then the praise of God , Joh . 12.42 , 43.

To denie ones faith , or but to dissemble it when in duty we ought to confesse it , are very great sinnes ; yet those godly men who believed , through mony , credit , and other vanities which they lusted after , were stayned with them : and therefore mony and credit are snares . We have another place which fully sheweth it , namely 1 Joh . 2.16 . For all that is in the world , the lust of the flesh , the lust of the eyes , and the pride of life , is not of the Father , &c. Here the Apostle 1. seeketh to draw the regenerate from the immoderate love of the world , by an argument drawn from the originall of all worldly things , negatively , they are not of the Father , affirmatively , but of the world : and therefore fitter for the children of the world to look after , then for the children of God . 2. He sheweth that the lustings after wordly things , are the causes of all those sins which are committed in the world . For I suppose that it is his intent under these words , lust of the flesh , &c. to comprehend all sorts of sins which doe abound in the world , and to point out the true causes of them : and therefore this place were sufficient alone to prove these earthly objects to be quoad eventum , in the event , no better then snares to mens souls . We may prove it also by the examples of Adam , Samson , Solomon , David , and a great many other good men , who through the enticements of sensible vanities fell into foul sins . Hence it is that God doth so earnestly labour to beat off his children from the love of the world , Matth . 6.19 . Lay not up treasures for your selves upon earth , &c. Joh . 6.27 . Labour not for the meat which perisheth , &c. Col. 3.2 . Set not your affections on the things below , &c. and 1 Joh . 2.15 Love not the world , nor the things of the world : if any man love the world , the love of the Father is not in him . And answerable to this , is that of S. James , Chap. 4.4 . Ye adulterers and adulteresses , know ye not that the friendship of the world is enmity against God ? These exhortations have their edge : and why doth God use them ? why doth he labour by them so seriously to mortifie our affections to these things , but because they are attractives of our affections , and perswade us to many sins ? Ordinarily we love them so well , that we are very prone to sin , 1. in them , and 2. for them .

1. How often doe we sin in them ? I meane in using them ; while we forget those rules by which God would bound us in their use . Two bounds especially God hath set us : first abound of equity , Prov. 5.15 . Drink water out of thine own cisterne , and rivers out of the midst of thine own well : and 17. let them be thine , and onely thine , and not a strangers , &c. So that he that eateth bread , which he pulleth from the teeth of other men , he sinneth in eating : and he that companieth with a woman which is not his own wife , he sinneth in his carnall act , and a great sin too ; of fornication , if she be a single woman ; of adultery , if married ; of incest , if a kinswoman . Secondly , a bound of sobriety , 1 Cor . 7.29 , 30. Let them that have wives , be as if they had none ; they that weep , as if they wept not , &c. i . in our affections towards the world , and in our actions , which consist in using the world , we must carry our selves very indifferently , as if we were doing something else ; and therefore he that eateth and drinketh immoderately , he sinneth greatly in the use of lawfull and necessary delights . Now to keep these bounds , nay not to exceed them notoriously , is a very hard matter , because of our vehement affection toward the●●e have a Proverb among us , Qui medicè vivit , miserè vivit , he that liveth physically , lives miserably : and why miserably ? because he is constrained in his eating , drinking , sleep , and recreation to live by rules : which sheweth our disposition and desire , to have as much scope , and to be as deep in the use of these pleasing liberties as we can . With S. Austin , we are apt to say , Non placet ire per istas angustias , to be limited by order , Omnis humana perversitas est , utendis frui velle , fruendis uti . Aug. or measure , doth not please us : this is the common humour . It is the generall perversenesse of men , to enjoy the things that are to be but used , and to use the things that should be enjoyed .

2. And secondly , how often doe we transgresse for them ? for the gaining of them , if we want them ; and for the keeping of them , if we have them ? As Merchants adventure their persons and estates , by sea and land , for the love and hope of profit : so are we prone to venture souls and consciences in evill wayes , for the love of pleasure , gaine , or glory . Aurum per medios ●re satellites , & perrumpere amat sax● , potentius ictu fulmineo . Horat . carm . l. 3. ad Maecen . Many that are a little more conscientious then others , if profit , or preferment may be had , will now and then straine too farre , to get these Helena's . Si jus violandum , regnandi causâ violandum ; a very faire offer indeed putteth a good man sometimes to it . It is noted , Revel . 19.13 . ( where the merchandize of the whore of Babylon is computed ) that one of her commodities was the souls of men ( for so the Geneva and the Kings Translation read it . ) If we may understand it of a commodity which she bought with her silk , and cinamon , her wine , and oyl , ( as many doe : ) why then is she a very fit resemblance of this bewitching strumpet which we are speaking of . For she with her three staple-commodities of profit , pleasure , and preferment , so much desired by her Chapmen of all sorts , is able to buy from men their very souls . We see they are fit matter to make snares of ; that is the first thing .

Secondly , they doe usually prove , though ( considering the help of grace which God affords ) they need not , very great snares . The reasons why they prove so , are specially three : 1. Our inclination toward them . 2. Their continuall presence with us . 3. Their cunning presentation by the Devill before us .

1. Our inclination toward them . We are usually with eagernesse carried toward them , because they are good things , and such good things too , as are accompanied with three pleasing properties ; Suitablenesse to our natures , Comfortablenesse to our senses , and necessarinesse for our uses .

( 1 ) They are suitable to our natures . We are of mixt natures , and consist of a fleshly and spirituall part to our spirituall part , spirituall good things are proportionable , and therefore the soule is carried with desire towards them : to our fleshly part carnall and sensible contentments are suitable , and therefore the body reacheth after them . So saith St. Hierom , Hier . ad Gal. 1. Caro p●aesentibus delectatur & brevibus ; spiritus futuris & aeternis . The flesh is delighted with present and momentany , the soul with future and durable good things : and a great deal more strongly doth the body covet these , then the soul those , because we use to live most in our worst part . It is an old saying , Simile gaudet simili , every thing deligheth in that which is like it ; & this saying we might exemplifie in all creatures , but I forbear that .

( 2 ) They are comfortable to our senses . Musick delighteth the eare , brave sights and spectacles the eye , wine and good cheare the taste , sweet smells the brain ; and clothes , fire , bed , food , and many such things , are known to be sweet refreshings to the body . How then can a soul that liveth in a body endued with senses , chuse but affect them ? and where we affect , we are prone to affect too much , even to our danger .

( 3 ) They are necessary for our uses . Your heavenly Father knoweth ( saith Christ , Matth . 6.32 . ) that ye have need of these things . God knoweth it , and by experience we find lt . For our beings , well-beings , persons , callings , conditions , and occasions of life so necessary are they , that we cannot subsist without them : and for these causes , they commonly have too deep an interest in our affections , and become strong temptations to sinne . Gen. 6 2. The sonnes of God see these daughters of men , that they are faire , and therefore they take them for their wives , though often to their cost .

2. A second cause why they prove great snares , is their dayly presence with us . In the way wherein I walked have they privily laid a snare for me , saith the Psalmist , Psal . 141. and in the way and places wherein we are dayly walking and travelling , do these baits lie : they are the things which we continually look upon , heare of , handle , taste , feel , and make use of . And therfore , as those snares which are laid for a bird , in the places where it is frequently hopping up and down , do much endanger it : so these necessary evills , which therefore we live among , and make continuall use of , because they are necessary , do the more strongly allure us into danger , because they are alwayes before us . And therefore , the Romans did not well provide for the keeping of their law which they made , that Virgins should drink no wine , when they permitted them to see it . For their maids could not have had a greater temptation to drink it , then to have been suffered to look upon it . Solomons wisedome went beyond theirs , when to a man that loveth wine well , and is apt to be ensnared by it , he giveth counsell , not to look upon it , when it giveth its colour in the cup , and moveth it self aright , Prov. 23.31 . And so did S. Hieroms , who in one of his Epistles , Hier . ep . ad Laetā . Et licet quidam putent majoris esse virtutis praesentem contemnere voluptat●m ; tamen ego arbitror securioris esse contin●ntiae , nescire quod quaeras . where he giveth direction to Laeta how to bring up her daughter vertuously , among other things adviseth her not to suffer her daughter to see those meats , which when she seeth , she might be moved to desire : and this his counsell he shuts up with these words ; Though some there be who think it a point of greater vertue to contemne a pleasure when it is present ; yet I judge it to be a thing of more security , not to know or see that thing which one may not safely desire . Agreeable to his judgement was his practise ; for he turned his back upon Rome , and the tempting objects there , and betook him to his hermitage at Bethleem , lest by the sight and presence of those objects he should be drawn into sinne . He durst not try his strength and encounter them being before him , but fearing if he lived among them , they would overthrow him , he fled , as he saith himself , that he might not be overcome by them . Like to St. Hierom did that young man carry himself , of whom we read in Cassian , that have received ( after he had left the world many yeares , Cass . l. 5. Instit . c . 32. Ite cogitationes patriae , pariter concremamini , ne me ulterius ad illa quae fugi , revocare tentetis . and betaken himself to a Monastery ) a packet of letters from his father and mother , and divers of his deare ftiends , he durst not look upon them , but threw them all into the fire , with these words , Ite cogitationes , &c. Be gone ye thoughts of my Countrey , and burne for company , for fear lest ye tempt me to look again toward the things which I have forsaken . He feared , the story saith , that by the reading of their lines , and the sight of their names , he should have been perswaded to warp towards their company and the world again . Though we have an habituall inclination to sensible goods , even when they are absent , yet we have not a full apprehension of their goodnesse , nor a zealous affection of love , or joy , or desire unto them , but when they are present . Hence we say , a looking eye hath a liking heart ; look not where thou mayst not like . Now where can we live , ( except with Jeremy and Jerom , we would make a cottage in the wildernesse ) but we shall be using and beholding some of these earthly beauties ? They are ever with us , and for this cause , in the second place , they are the greater snares unto us .

3. The third cause is , their cunning presentation before us . For they are presented to our thoughts , or senses , by the Devill , with all the subtilty and efficacy he can , for this very end , that he might by them beguile us , and draw us into sinne . For ,

( 1 ) He presenteth us with fit Objects , such as are most agreeable to our desires and dispositions . He hath scientiam mediam , that middle knowledge , which the Jesuits have devised for the reconciling of free-will and the absolute decree , and by which , they say , God bringeth to passe his eternall determinations concerning the salvation and damnation of men . This knowledge , I say , the Devill hath and maketh good use of . For he is able to reason thus , If I set for Absalom a bait of promotion , he will surely take it ; for he is ambitious : if for Samson a bait of pleasure , he will swallow it ; for he is voluptuous ; if I shew Judas how he may get money by the betraying of his Master , he will not stick much at it ; for he is covetous : And therefore I will be sure to furnish them with temptations answerable to their inclinations . And in this he doth wisely : for if a temptation hit , it must be when it is a fit one . Fish , except they be very hungry , or adventurous , will not bite at every bait ; and therefore skilfull Anglers are carefull when they go to fish , to trimme their hooks with such baits as they know by experience to be delightfull to the fishes which they desire to take . So , no men ( that are not desperately wicked , and such as esteem their soules base baggage things , and such are not these men of whom we are speaking ) will be drawn to sinne by every object that hath any goodnesse in it : some things ( perhaps ) they care little for ; a man by temper voluptuous , esteemeth not profit much ; nor an earth-worme , pleasure ; nor an ambitious man , either : & therefore the Devill , who is wise , ( as Isidore saith , Isidor . l. 1. de sum . bono . Daemones triplici acumine praescientiae vigentem subtilitate naturae , experientia temporum , revelatione superiorum potestatum . ) hath his {αβγδ} , Ephes . 6.11 . & his {αβγδ} , Revel . 2.24 . his artificiall wayes , and deep reaches ; and presenteth men suddenly with suitable objects , for the love of which he thinketh they will be content to strain their consciences , and break Gods Law .

( 2 ) He presenteth them at fit times . Every time is not a season , all houres are not opportunities ; as men have their dayes of visitation for the good of their soules , so he hath his dayes of temptation for the hurt of mens soules . This is your houre and the power of darknesses , saies our Saviour . Luk , 22.53 . his meaning is , that though he had been dayly amongst them for above three yeares together , and as it were under their hands and power , yet they could doe him no mischief , because it was not a fit time : but now they had obtained their desires , and taken him in their snares , because it was the Devills houre , who set them on work . Many are his times of advantage : who can number them ? and among them , these are not the least : ( 1 ) the time of pleasure and prosperity ; for then men are apt to be regardlesse of themselves , and of their duties , or dangers : ( 2 ) the time of adversity and want ; for then , if we see a way ( though it be a bad one ) how to supply our wants , and shake off our afflictions , we are apt to take it : ( 3 ) the time of solitarinesse , when we are alone ; and the time of our weaknesse , when we are deprived wholly of such friends or governours , as might by their watchfull observation of our courses restraine us from sin , or by their counsells uphold us , or by their rebukes and corrections recover us if we fall : ( 4 ) the cloudy times of melancholick passions , when , being discontented through some crosses which we meet with in our preferments , or the unjust aspersions which are cast upon us for well-doing , or the unexpected strangenesse of friends , our understandings are distracted , or our honest resolutions unsettled . At such times therefore as these are , he setteth his engins against our walls , and seeketh to make some breach in our souls . As for example , he presented a faire woman unexpectedly before the eyes of King David , that he might draw him to adultery : but when ? when he was in peaceable possession of his Kingdome , and had a little more leisure then ordinary to think of his pleasures , as we may see , 2 Sam . 11.1 . At another time he standeth up against Israel , 1 Sam . 24.1 . and tempteth the King to number the people , that thereby offending God , he might procure some mischief against the people : and the time wherein he did this , was in Davids prosperity , when he was full of people , and had rest round about , as may be gathered out of the story . Such was also the boldnesse of this common adversary , that he set upon our Saviour , represented unto him the beauty and glory of the world , told him that all was to be had for a small matter , a little bodily worship : but when was this bait presented , but in our Saviours seeming necessity , when he had fasted forty dayes , and might be thought to want his sustenance ? Matt . 4. He tickled Israel in the head with a Calf , propounding to their phantasies and thoughts the carnall worships of their neighbours , to winne them to Idolatry : but this was done when their Governour was gone , when Moses was in the Mount , as we may see , Exodus 32. At such times he usually enticed that people to apostasie from their God , as we are told , Jud . 2.19 . And it came to passe when the Judge was dead , that they returned and corrupted themselves more then their fathers , in following other gods , to serve and bow down to them . The meaning is , that it was their custome , when any of their good Magistrates died , to take that opportunity , and to fall to idolatry , no doubt through the Devills industry , who watcht for such advantages . Such a time also he chose to bring back the Disciples to infidelity , by propounding ( it is likely ) unto their minds , the pleasures , ease , credit , &c. which they should lose by cleaving to the Doctrine of Christ . When the Shepheard who should look to them , was to be smitten , and the sheep scattered , then he desired to have them , that he might sift them as wheat , Luk . 22.32 . compared with Matth . 26.31 . He fell upon Judas , and shewed him a way , how he might fill his purse , if he would betray his Lord : and the time which he picked out to lay this snare in , was , when Judas was in a fit of melancholy , for want of preferment : when he had been in Christs service a good while , and had gotten nothing , nor was likely to get any thing thereby , then he tempted him . At such a time ( we may think ) doth he set upon those unstable souls among us , whom he draweth into the Romish faith and faction : when he seeth them dejected , because p●omotions , expected and ( as they think ) deserved , come not ; then he suggesteth to them , the ingratitude of their Countrey , and the little regard which is there had of learned and able men ; and withall filleth their heads with hopes of respect suitable to their worth among the Papists , and so sendeth them packing beyond-sea . He knoweth his own opportunities full well , and therefore in this too , he doth like an expert angler , who knowing that fish will not bite in all weathers , throweth in his line in a likely time , for the most part with good successe .

( 3 ) Having laid his snares with as much subtilty as he can , he followeth his game , and by inward whisperings and suggestions seeketh to drive it in . After the Devil had shewed Judas a way how to get mony by a base piece of treachery , he got within him , and by some secret impressions made upon his affections , he stirred him up to do according to the temptation . And therefore it is said , Luk . 22.3 . that the Devil entred into Judas . And so he dealeth with every man whom he seeketh to draw into sinne ; he windeth himself into their fancies , perverteth them , & maketh them judge the profit , the pleasure , or promotion propounded to be a great deal bigger and better then it is : next he insinuateth into the affections , setteth them agogg , and strongly inclineth them toward the intended snare ; nay he creepeth into the understanding too , cunningly perswading that of the lawfulness of that sinfull action which he aimeth at , though not in it self , yet to that man , at that time , & for those reasons which the tempted hath to do it . And herein he dealeth like foulers , who when they have spred their nets , or laid their lime-twigs , they do with a lure call the poor birds into them : or like some fishermen , who , after they have cast their nets , and ( as I may say ) way-laid the fish , use to go back and beate the waters , that so they may drive the fish into those nets that they have laid .

And thus we see that these worldly idols do usually prove great snares to men .

Let us lay these things together then . Before the Regenerate lye many snares in the world , ( for every profit , pleasure , preferment , is a snare ; our meat , drink , sleep , apparell , companions , friends , &c. are all snares : ) These snares are shrewd ones , because they are alwayes before us , and about us , and are laid with as much cunning and efficacy as the Devill can , for the intrapping of us : and the product which ariseth will be this ; That the Regenerate , ( as by their inward constitution , so ) by their outward condition in the world , lie , not onely under a possibility , but great probability also ( if they be not very watchfull ) of falling into great and dangerous sins .

And so much be said for this second generall part , which is , Whether the Regenerate possibly may , and whence it comes to passe that they may , sinne grosly and presumptuously .

CHAP. III . Cap. 3. What mischiefs or inconveniences doe accompany this grieving of the Spirit .

ALL this while I have said little of the mischief● of presumptuous sins ; and now therefore , ( lest any root of gall and wormwood may chance to rise up and say , What though deliberate sins be great ones , and grieve the Spirit ? and what though Regenerate persons may possibly commit such sins ? What of all this ? this wind shakes no corne : if the Spirit be grieved , he must be pleased again , &c. it is high time for me to break open Pandora's box , and present to your view in particular , those wofull and dangerous effects or mischiefs which are wrapt up together in this one phrase , Grieve not the Spirit . And this is the third generall part , which I propounded to my self in the beginning of my discourse to treat of .

Doe but remember what I said in the opening of the text concerning the meaning of this phrase , Grieve not , that to grieve him , is to disturb him in his operations of grace or comfort in the soul ; So Theophylact . To drive him ( at least in some degree and kinde ) out of those temples of our souls , which he hath taken up for his own residence ; So Calvin , Pareus and many others . Doe but take this along with you , and you will be able to infer and conclude with me , that the soul in , or by which , the Spirit of God is grieved , must needs be for the present in a s●d and mournfull condition . For , ●s the Aire is dark and chill , the earth cold and wet , and the face of the sublunary world uncomfortable , when the Sun , which is the life and light of it , hath withdrawn its light : so must the face and state of the soul needs be very gloomy , when the Spirit , who is the Comforter , hath withdrawn his p●esence . In setting down the effects of presumptuous sins , there is some difference among Authors , but my purpose is to wave all disputations , and to speak of those mischiefs which are agreed upon by Writers of all sides . And those I may refer to these five heads , or losses : Losse 1. of present fitnesse to be saved . 2. Of the certainty of salvation , with that peace and joy which are annexed thereunto . 3. Of their habituall graces in some great degree . 4. Of divine protection , or actuall graces . 5. Of acceptation of former and present acts of obedience .

Losse of present fitnesse to be saved . A man lying under such a sin , is in a state inconsistible with salvation . And if he die in that state , he cannot enter into the Kingdome of Heaven . This I prove , first by testimony of Scripture . In the 18. of Ezek . 24. it is said , But when the righteous turneth away from his righteousnesse , and committeth iniquity , and doth according to all the abominations that the wicked man doeth , shall he live ? All his righteousnesse that he hath done , shall not be mentioned : in his trespasse that he hath trespassed , and in his sin that he hath sinned , in them he shall die . In these words ; 1. The person spoken of , is a righteous m●n falling into wicked actions or courses : 2. The thing affirmed of him , is , he shall not live but die : that is , if he so continue . For all such speeches are conditionall , grounded upon a supposition of finall impenitencie , but withall they shew praesentem statum , their present state , that it is a state of death . 3. The manner which the Prophet useth in affirming this , is strong and forcible : by way of interrogation , shal he live ? i . without all question he shall not . 2. By way of anticipation , a scruple might be moved to this effect ; This man in his time may have done much good . No matter , saith the Prophet , God will forget his former good and take him in that sinfull condition , in which he findeth him , and deal with him accordingly . These words therefore are a full proof of the po●nt . Again , Rom. 8.13 . saith the Apost●e there , If ye live after the flesh , ye shall die : but if ye through the Spirit do mo tifie the deeds of the body , ye shall live . In these words , Two finall states are intimated ; eternall death , and everlasting life . And the two wayes to these unavoydable ends are shewed , living after the flesh is the way to death , mortification of the flesh is the way to life . Hence it followeth , that , as he that mortifieth the flesh , is in a way to salvation , in a state in which if he die , he shall be saved , so he that liveth after the flesh ( & so doth every one that deliberately doth any work of the flesh ) is in a condition in which living and dying he cannot be saved . In Gal. 5.19 , 20 , 21. we have this sentence , Now the works of the flesh are manifest , which are these , adultery , fornication , uncleannesse , lasciviousnesse , idolatry , witchcraft , hatred , &c. of which I tell you before , as I have also told you in times past , that they that do such things , shall not inherit the Kingdome of God . Here are two things cleared avouched , 1. That they who do any works of the flesh , shall not inherit Gods Kingdome , and therefore are not fit to enter therein . 2. That it is a clear case unto them . ( 1 ) By the light of nature ; the works of the flesh are manifest , every one knoweth what they be , and what is their merit . ( 2 ) By the help of instruction ; I have told you before , and now tell you again , so that you cannot possibly be ignorant of it . Like to this is that place , Ephes . 5.5 , 6. For this ye know , that no whoremonger nor unclean person , nor covetous man who is an idolater , hath any inheritance in the Kingdom of God and of Christ : Let no man deceive you with vain words . For because of these things cometh the wrath of God upon the children of disobedience . Here , after he had affirmed the inconsistencie of salvation with a bad life , he appealeth to their consciences for the proof ; and lest any might put in , and say , Why Paul ? we are called to salvation , we are justified from our sins , we are Gods elect , your proposition doth not reach us ; it is true of such whoremongers , idolaters , or covetous persons , as were never converted , they cannot indeed be saved , as long as they continue in their disobedience , but there is hope we may : to prevent this , the Apostle saith , Let no man deceive you with vain words , for , &c. as if he should have said , If your hearts tell you , that a whoremonger once converted , may be saved for all that , your hear●s delude you , these are but vain thoughts : and , if any man , to flatter you ( as some do the Regenerate now adayes ) shall tell you so , his words are but vain words : For , for such things sake commeth the wrath of God upon the children of disobedience , whatsoever they have formerly been . Neither was this S. Pauls doctrine onely , but S. Johns too , 1 Joh . 3.15 . Whosoever hateth his brother is a murtherer , and ye know that no murtherer hath eternall life abiding in him . As no murtherer , so no presumptuous sinner hath life abiding in him , that is , he is not for the present in a state of salvation . It was S. Iame's also , chap. 1. v. 15. lust when , &c. and sin when it is finished , bringeth forth death . In these words the Apostle seemeth to make a difference between sinnes , not in their merit , ( for all are deadly in their own nature ) but in the event . Some sinnes produce not death , others do , through Gods free dispensation in the Gospel ; but for that matter let the text be praeda victoris : thus much the words import , that a complete sinne ( such as every one is that is committed with full consent ) putteth the sinner under certain danger of damnation ; and therefore supposeth an unfitnesse in such an one to be saved . There is not any one thing more fully & peremptorily concluded in the word of God , then this that I am proving : and therefore it is not without great reason affirmed by Divines , some of whose testimonies it will not be amisse now to bring in after plain Scriptures , as handmayds to wait upon their Mistresse .

Ursin . Cateh . de pec . contr . cons . p. 64. Damnarentur si in iis usque ad finem perseverarent , sed in illis non pereunt , quia in hâc vita paenitentiam agunt . Ursin speaking of sins against conscience , and fundamentall errors , saith , That the regenerate when they fall into them , lose a good conscience , and the gifts of the holy Ghost , and should be damned , if they should continue in them to their lives end ; but they do not perish in them , because in this life they repent . And Pareus saith , Par. l. 1. de amist . gr. c . 7. Prope finem . Iustificatis lapsis Deus non imputat peccata , nempe poenitentibus : ante pae●itentiā ●u en imputat in fl●g●ndo poen●s temporales , & imputaret etiam , infl●gendo poenas aeternas , nisi r●scipisc●rent . To such as being justified , fall into sinne , God doth not impute their sins , but it is when they repent . Before their repentance he doth certainly impute them by inflicting temporall punishments , and would impute them by inflicting eternall punishments , if they repent not .

Bishop Abbot Abbot de interc . gr. contra . Thoms . c . 22. p 209. Nondum igitur David spirituali vitâ exutus nondum orbatus justification● : sed dignus , qui exuatur : et planè exuendus , nisi quam primum redierit ad mentem suam . answering an objectection of Thomson , about the case of David , after he had committed adultery and murther , saith thus , David was not as yet deprived of spirituall life , nor stript out of his justification , but yet he was worthy to be deprived of it , and should have been , unless he had quickly come to himself again .

Suffrag . Brit . de 5. art . 1. par. expli . thes . 3. p. 72. Denique pro praesenti conditione amittunt aptitudinem id ingrediendum regnum coelorum . The Divines of great Britain speaking of the falls of the Regenerate into grievous sinnes , say three things . 1. That while they rest and lie still in these sins , Gods fatherly anger riseth against them ; and because this is somewhat too short and generall , they add 2. that those regenerate persons contract a damnable guilt , ( of which more by and by . ) 3. As touching their present condition , they lose their fitnesse of entring into the Kingdome of Heaven . This doctrine of theirs Baron : taketh up , and maketh it his own , and saith , Baron . disput . de pec . mort . & ven . sect . 7. p. 42. That the third effect of mortall sin is , that a justified person when he lyeth under the guilt of it , loseth his present fitness of entring into the Kingdome of Heaven : and he proveth it by the places which they alledge , Apoc . 21.27 . 2 Tim . 4.8 . What those our Britain Divines affirm for our purpose , I may illustrate by their own allusion to the Leper in Israel , of whom , that which they say is to this effect Suff . Brit . ib . expl . Thes . 6. p. 76. Filius adoptivus , adulterii , bomicidii , aut cujuscunque a trocis peccati leprâ corruptus , non potest quidem caelum ingredi , nisi per fidem & poenitentiam renovatam , ab hac contagione prius repurgetur , & tamen , &c. As he that did chance to fall into a leprosie , was compelled to want his own house , till he was clensed from that discase ; though in the mean time he lost not his right to his house : so the adopted Son of God being corrupted with the leprosie of adultery , murder , or any grosse sin whatsoever , cannot indeed enter into the kingdom of God , except he be first made clean again by a renewed faith and repentance ; and yet his right to that heavenly inheritance in the mean time is not extinguished . What good their right to heaven will doe them when their fitnesse to enter therein is gone , I know not ; if it be granted ( as it is ) that in such a case their fitness is gone , it is all that I say , or contend for . But what need I seek for the voyces of particular men , to confirm this , seeing the truth of it is avouched by the consent of all Christian Churches ? For by the use of the Keyes , which the head of the Church hath given into their hands , they doe evidently declare that men fallen into foul sins , are pro praesenti , in respect of their present , actuall condition , shut out of the Kingdome of Heaven .

First , it is cleare that Christ hath given to the Ministers of his Church the Keys of the Kingdome of Heaven , i.e. an effectuall reall power of shutting some men out of Heaven who were in before , and letting others in who were out before ; as we may see , Mat . 16.19 . And I will give to thee the Keyes of the Kingdom of heaven ; and whatsoever thou shalt bind on earth , shal be bound in heaven ; whatsoever thou shalt loose on earth , shall be loosed in heaven . In these words we may note , 1. The persons to whom he giveth these keyes , this power . The words are in this place directed to S. Peter , because he by the confession which he made in the verses before , gave occasion to our Saviour of mentioning this prerogative and power of the Church ; but they were intended for all the Apostles , ( and in them for all Ministers successively ) as appeareth by the parallel places , Mat . 18.18 . & Joh . 20.23 . In both which places , he useth the plurall number ; and in the latter , by a solemn ceremony of breathing upon them , he investeth them all with this authority . 2. We may note the gift which Christ bestowed upon them : this is laid down , 1 Metaphorically , in a borrowed speech , I will give thee the Keyes of the Kingdome of Heaven . 2. More plainly , You shall bind on earth , and you shall loose on earth : which is as much as if he had said , You shall shut and open heaven . Now these actions of opening and shutting doe more properly denote the use of a Key , then binding and loosing do ; but the phrase is changed , to signifie that Heaven is then opened and shut , when men are loosed from their sins , ot bound in them . This power is authoritativè in respect of supreme authority in God ; excellenter in Christ ; because he hath by his blood set open the kingdom of heaven for all beleevers ; but it is ministerialiter , ministerially given here to the Pastors of the Church , because as a King cleareth and condemneth his Subjects by his Judges , so God bindeth and looseth , saveth and damneth by the ministery of his servants . 3. We may note the ratification of this high power which is given to the Church ; Whatsoever ye bind on earth , shall be bound in Heaven ; it is no scarcrow that he putteth into their hands , no frivolous , ridiculous , vain , empty power , which he dignifies them with , but a serious and efficacious authority : when they use these Keyes , and binde and loose , open and shut , God ratifieth their act in Heaven , with the proviso of clave non errante , if they abuse not their power , but exercise it duly upon fit persons .

Secondly , it is evident , that the Church of Christ in all ages hath made use of her Keyes , and exercised this her power , 1. Of shutting men out of heaven , who were in before , by her excommunications . 2. Of letting men in who were put out for their unworthinesse , by her generall , or particular absolutions ; as we may see 1 Cor . 5.4 , 5. where S. Paul giveth commandement to the Corinthians to deliver up to Satan that incestuous person which was among them , i . to cast him out of heaven , and the Church , by the sentence of excommunication : and 2 Cor . 2. where he writeth unto them , to let him into the Church againe , having declared his repentance by his sorrow , &c. ver. 6 , 7 , 8. The first work of this power was also done by S. Paul upon Hymeneus and Alexander , of whom he telleth Timothy , that he had delivered them unto Satan , &c. And downward , from the Apostles times to our present age , hath this power been used , by the severall Churches of Christ , upon their severall members and children , as histories make manifest .

And thirdly , by the use of this power when there is occasion , all Christian Churches doe declare , what their opinion is of persons falling into haynous sins .

1. They declare it by their shutting of heaven . For whom doth the Church thrust out of heaven by her Excommunications ? Grosse sinners , scandalous offenders ; whether they be such as have been alwayes vicious , or such as having lived better , she findeth lying for the present in open and notorious faults ; for she maketh no difference between men in this , but taketh them as at the present she findeth them . These grosse offenders therefore she judgeth to be for the present exiles from the Kingdome of Heaven : for else she would not shut them out of the Church on earth , and by her sentence upon them , pronounce them publikely to be persons excluded out of Heaven .

2. The Church declareth it also by her other work of the Keyes , her opening of Heaven , and receiving men in againe by absolutions . For whom doth she absolve , and let into Heaven , but such as for grosse sins she had formerly shut out ; and among those , such onely as have in her judgement seriously repented of those foul sins ? By which her act she intimateth , that such as lie under any notorious sins , are not onely worthy to be shut out of Heaven , but shut out ipso facto , till by a true repentance , and a new remission , heaven be opened , and they received in again .

You see then that the proofs of my conclusion drawn from Authority , are plain and evident .

But , why doth a justified person falling into mortall sin , lose his fitnesse of entring into Heaven ?

For two reasons .

1. Because by such a sinne he contracteth an actuall guilt of eternall death ; and an actuall guilt of eternall death cannot stand with a fitnesse of entring into life . Both parts of this reason are given me to my hand , by these Authors which I have alledged .

Touching the first , namely , that when such a sinne is committed , an actuall guilt of damnation is contracted , we are to know , that it hath been an old question among Divines , Whether in such a case , peccata remissa redeant , the former sins that have been pardoned , return again upon the sinner , or no ? This question some held affirmatively , grounding their opinion on such places of Scripture as these : 1. Kings 17.18 . O thou man of God , art thou come to call my sin to remembrance ? &c. Job . 13.26 . Thou writest bitter things against me , & makest me to possesse the iniquities of my youth . Ps. 25.7 . Remember not the sins of my youth , nor my transgressions . Ps. 79.8 . O remember not against us former iniquities : and Matt . 18. where we reade that the cruell servant , who trespassed against the rules of charity in his dealing with his fellow-servant , was made to pay all that debt which his Lord had formerly forgiven him , with this application to us , ver . 35. So likewise shall my heavenly Father do also unto you , if , &c. By all these places it seemeth that God useth sometimes to require old debts , and bring back the guilt of former sinnes upon transgressors : and therefore many have been of that opinion . But others ( notwithstanding these Scriptures ) do think , that the former justification hath for ever taken away all sinnes past , so as they shall never be imputed , or charged upon the justified person again , though he chance to fall into some great sinne . Their grounds are , Ezek . 18.22 . where it is said of the wicked man returning home , All his transgressions which he hath committed shall not be mentioned : Rom. 3.25 . where it is said , That Christ is a propitiation through faith in his blood for the remission of sins , that are past , through the fo●bearance of God : and Rom. 11.29 . where St. Paul saith , that the gifts and callings of God are without repentance : and all those Scriptures where God is said , to cast out sins behind his back , to throw them into the bottome of the sea , to scatter them as a cloud , to blot them out , &c. But howsoever this question be resolved , it is by all concluded , That when a man regenerate falleth into grosse sinne , a new guilt of eternall death is contracted : and the●efore the passage to salvation intercluded , till it be opened again by a new remission and repentance .

Bucer . script . A●g . p 225. Si concupiscent●ae cedamus , novus reatus contrahitur , singulari poenit●ntia & remissione delendus . If we yield up our selves to our lusts , ( saith Bucer ) a new guilt is contracted , which is by a new particular repentance & remission to be blotted out . When David pronounced of the supposed rich man , which Nathan told him had oppressed the poore man , he is but vir mortis , a man of death , or as we use to say , a dead man ; Nathan told him plainly , that he was the man . He meaneth , the man that had done that great wrong , and consequently , the man of death , that is , ( saith Bishop Abbot ) Abbot contr . Thoms . c . 22. p. 209. Reus mortis , cavitali crimine constrictus , cujus merito morti adjudicandus si● , licet nondum judicatus . Reus mortis , guilty of death , bound fast in the chain of a deadly sinne , by the merit of which he was to be judged to death , though he were not as yet judged . A little after , these are his words ; Id ibid . pag . 210. Verissimum est , Davidē in morte mansisse , i . in r●atu mortis , quousque mansit in homicidio , &c. It is most true that David did abide in death , i . in the guilt of death , as long as he remained in his sin of murther , &c.

In these two places , the Reverend Bishop granteth thus much to his adversary , that David by those his foul sins was faln into a new guilt of death eternall .

More fully is this set down in the Suffrage , where we have these words ; Suffrag . Brir . de 5. art . expl . Thes . 4. pag . 72. Quinetiā rea●um damnabil●m contrahunt , ità ut dum in eo statu impoenitentes persistunt , nec debeant , nec possintaliter sibi persi●adere , quam se esse morti obnoxios . Sunt en in capitali crimine constricti , cujus m●rito secundum divinam ordinationem morti subjacent , &c. The Regenerate while they lie in grosse sins , doe bring upon themselves a damnable guilt ; so that while they continue impenitently in that condition , they neither ought nor can perswade themselves of any other thing , then that they are obnoxious to death : [ If ye live after the flesh ye shall die . ] For they are held under a capitall crime , by the desert of which , according to Gods order and appointment , they lie open to death , although they are not yet delivered to death , nor , if we look at Gods Fatherly love , to be delivered ; but to be freed from the sin first , and from the guilt of death next I will end this with the words of Bishop Davenant : Davena●̄ . de act . justit . c . 35. pag . 432. Quoties renati fraena laxantes carni , & concupiscen●●is ejus obedientes , in idunt inf●rnicationē , homicid ū aut simi●●a peccat● , imp●●can●ur reatu mortisero , nec u●quam perfrui poterunt vita aeterna , nisi per renovatum actum poenitentiae & fidei ab eo liberantur . As oft as the R●generate , giving the reins to the flesh , and her lusts , fall into whoredome , murther , or the like sins , they are intangled in a guilt of death , and cannot enjoy eternall life , unlesse they be freed by a renewed act of repentance and faith .

By these testimonies the first part of the reason is made cleare , viz. That men justified , if they fall into presumptuous sins , contract a damnable guilt .

The second part of it is ; That therefore they lose their present fitnesse to enter into the Kingdome of heaven , and are in a state incompatible with salvation . This followeth evidently from the other :

For 1. death and life are contrary : and to be under the guilt or sentence of death , and to be in a fitnesse for eternall life , are two contrary states : and therefore cannot be affirmed of one and the same person at the same time . If a man be actually in a state of life , we cannot say that at that very time he is in a state of death ; and if he be a dead man , in a state under a sentence of death , we cannot say he is in the way of life . When a man for murther or felony lieth under a judgement of death , we use to say , He is but a dead man , i.e. a dead man civilly , or in law , ( though naturally a living man ) and we neither doe , nor can properly say , that he is a living man in law , till by a new pardon , the sentence of the law which was in force against him , be taken off . In like manner , when a justified person hath committed some hainous sin , we must account and call him , ( if we will speak according to Scripture ) a dead man , i . a man lying under the sentence of death ▪ and therefore how can we either call or account him a living man , i.e. a man fit to enjoy eternall life , though he should die in that condition ?

Secondly , a man lying under the guilt of death , stands in need of a new absolution , and of a new repentance for that sin that holds him under death Remissio peccatorum fons est salutis & poenitentiae munus . Paenitentia medicamentum est peccatum extinguens . Chrys . de Poen Hom 5. Poenitentia debet prius damnare peccatum , ut gratia possit abolere . Ambros. epist. 76 ; and therefore we cannot say , that while he lies in the sin , he is in a state actually safe : for if he be , what needs new repentance , and new remission to make him a fit man again , and to open heaven ? Suffrag . Brit . art . 5. thes . 6. p. 77. Dicere itaque possum●s , effectum justificationis interveniente particulari tali peccato ad tempus suspendi : qui a persona ex hoc novo reatu indiget particulari absolutione . Dicere possumus , &c. We may truly say ( saies the Suffrage ) that the effect of justification is suspended for a time by the intervenience of a particular foul sinne ; because the person by reason of this new guilt standeth in need of a particular absolution , &c. Dr. Field of the Church , Book ; c . 21. p. 474. & 475. The force of the Keyes ( saith Doctor Field ) is not onely expressed by the acts of opening and shutting , but of binding and loosing also ; thereby to shew , that heaven is then opened to men that they may enter into it , when they are loosed from their sins that hindred them from entring in thither , &c. In which words he implieth , that to men fallen into sin heaven standeth shut , as long as they remain bound , i . unpardoned , & that to them only it is opened , who are by a new act of remission losed from their sin , & consequently , that men regenerate lose their fitnesse to be saved , when they commit any foul sin , because by that they are bound under a guilt of damnation ; which is the first reason of their unfitnesse .

The second reason why the Regenerate falling into presumptuous sinnes lose their fitnesse of being saved , is , because by such sins they bring such a blemish upon their soules , as is not compatible with a state of glory . It is Gods peremptory will , that holinesse should be the way to happinesse , the way exclusively , the onely way , and that they whom he receiveth into his kingdome , should be found when he commeth , without spot and blameless , 2. Pet . 3.14 . And therefore our Saviour telleth us , That except a man be regenerate and born again , he cannot see the kingdome of God , Joh . 3.3 . and St. Paul telleth us , That without holiness no man shall see the Lord . Hebr . 12.14 . and St. John , that into the new Jerusalem shall in no wise enter any thing defiled , or that worketh abomination , Apoc . 21.27 . And therefore he saith , Blessed are they that do his commandments , that they may have right to the tree of life , and may enter in through the gates into the City , for without shall be dogges , &c. i . persons like dogs for their filthinesse , Apoc . 22.14 , 15. The reason may be this ; Salvation is an enjoyment of God , an immediate society with himself in heaven , and therefore it is called a seeing of God , Mat . 5.8 . and a beholding of his face , Mat . 18.10 . a being with Christ Phil . 1.23 . a being present with the Lord , 2 Cor . 5.8 . Now , for men polluted with foul sinnes to enjoy God , to have immediate communion with him , is a thing most unseemly ; for he is a Holy God , Esay 6. a God of pure eyes , that cannot behold iniquity : so pure , that he will reveal himself and his presence in this life , ( darkly & through a glasse ) to none but Saints , much lesse fully and gloriously in the life to come . It is an old Proverb , Omnis societas est inter pares , All true society is among equalls , as in other things , so in dispositions . Hence saith Amos , Can two walk together except they be agreed ? Amos 3.3 . God therefore will never walk with men in this world , or that other , between whom and him there is no harmony , no conformity of dispositions : It is not fit .

If then men defiled cannot be saved , in the Regenerate falling into sin , there is a present unfitnesse to be saved ; because the sin in which they lie , defileth them . No pitch defileth the body more then sin doth the soul ; whensoever a man committeth it , he receiveth by it such a blemish as doth denominate him spotted , wrinkled , polluted , unclean . I am black , ( saith the Church , Cant . 1.5 . ) If the regenerate may be styled black , by the remainders of corruption inherent in them , much more by voluntary sins : Matth . 15.11 , 18. sin is said expresly to defile the man : and Ephes . 5.27 . that turpitude and deformity which sinne leaveth behind it , is called {αβγδ} , a spot , or blot . This Aquinas illustrateth by a fit comparison : Aquin . 1. 2. q . 86. art . 1. As a comely body ( saith he ) is said to be polluted . and debased by the touch of some other body which is viler and baser then it selfe : so the soul of a just man , which is neat and pure through the work of the sanctifying Spirit , is defiled through any sinfull touch of earthly things , which are mean and vile in comparison of it . Bec . par . 2 summae tract . 2. c . 7 q . 2. sect 1. & Baronius disp . de pec . mort . & v●n . par . 2 sect . 1. p. 60. Becanus sets it out by another : As a limb ( saith he ) is counted ugly and ill-favoured , when it hath not its naturall proportion and due place in the body ; so is the reasonable soul deformed , when by sin it swerveth from that due place and respect it should carry towards God , for whom as for its last end it is created . And thus you have the second reason , why a presumptuous sin taketh away the justified mans fitnesse for salvation , namely , because it defileth him .

Now , what a misery it is for a man justified to be devolved into a state in which he cannot die but he must be damned , and in which he dareth not die , lest he should die for ever , let any one judge ; especially considering two things . 1. The uncertainty of his continuance in life . So many are the secret diseases which lurk in mens bodies , & the externall mischances which they lye open to in the world , that death may seize on this man suddenly , and oppresse him in hoc devio errantem , wandring in this by-way , and then where is he ? 2. The uncertainty of his repentance , ( especially if he have sinned in hope to recover his losings again by repentance . )

It is a known saying of S. Austin , Augustin Qui semper dat poenitenti gratiam , non semper dat peccatori poenitentiam . Qui semper dat , &c. He which alwayes shews favour to the repentant , doth not alwayes give repentance to the sinner . 't is true , as long as a man liveth , he is under some means and hope of repentance , but not under such powerfull means , if he have abused them , as perhaps he was before .

The second sad effect of Gods grieved Spirit , is the losse of present assurance , and all those comforts that are annexed to it , or issuing from it . The Regenerate while they keep their sincerity , enjoy some certainty of this present blessed condition . For the Spirit of God which is in them , sheddeth abroad the love of God in their heart , Rom. 5.5 . enableth them to cry Abba Father , Rom. 8.15 . and beareth witnesse with their Spirits , that they are the children of God , and joynt-heires with Christ , ver . 16. and ( as it is in our text ) sealeth them to the day of redemption . With this assurance are conjoyned two sweet companions : The one is , peace of conscience , of which Solomon saith , That it is a continual feast , Pro . 15.16 . and S. Paul , That it passeth all understanding , Phil . 4.7 . The other is , the joy of the holy Ghost , of which S. Peter saith , That it is unspeakable and glorious , 1 Pet . 18. From these three roots spring sour sweet and comfortable fruits . The first is , chearfulness in obedience ; as we may gather from that speech of David , Psal . 119.32 . When thou shalt enlarge my heart , I mill runne the way of thy commandements . It may be understood of the inlargement of it by grace or comfort . It may be gathered also by the speech of S. Paul , Acts 24.15 , 16. where he saith , I have hope toward God , that there shall be a resurrection of the just & unjust , and that I shall have part in the resurrection of the just : for that is to be understood to make up the full sense , ( for a man hopeth for himself , and hope is an expectation of a mans particular interest in some good thing ) Well ; what followes this his hope ? Herein I exercise my self to have alwayes a conscience void of offence toward all men . By which we see that hope and assurance is the mother of a good conscience , and a notable spurre to a godly life . Which is also intimated by that speech of S. Iohn , 1 Joh . 3.3 . He that hath this hope purifieth himself , even as he is pure , as God is pure to whom he hopeth he shall one day be like . The intent of our deliverance from the hands of our enemies , was , that we might serve him without Feare , i . cheerfully and gladly , Luk . 1.74 . and the fruit that must needs come from the particular knowledge of this deliverance , is a cheerfull obedience . For , as nothing maketh a well-disposed servant so ready to doe his Masters commands , as knowledge that he is in his Masters favour , and that his obedience ( if willing , though weak ) shall be accepted : so , there is nothing of equall force with an assurance that person and work are under Gods gracious acceptation , to stir up a sonne and servant of God to alacrity in well doing . The second fruit is , courage in tribulations , either with Christ , or for Christ , as we may see Rom. 5. ● , 3. where the Apostle speaking of such as have a sense of their justification and peace with God , saith , We glory in tribulations . This made Job hold up his head under all those armies and changes of sorrowes that were upon him . I know ( saith he ) that my Redeemer liveth , & that I shall see him with these eyes , &c. Job 19.25 . This made Paul and Silas sing for joy , when they were in prison . Acts 16. This made the godly Hebrewes sustain many foul indignities with cheerfulnesse . You took joyfully the spoiling of your goods , knowing that in heaven ye have a better and more enduring substance , Heb . 10.34 . And this is the greatest cause why the faithfull are so confident in their troubles , as David reporteth them to be , Psal . 46.1 , 2. God is our refuge and strength ; a very present help in trouble . Therefore we will not feare though the earth be removed , and though the mountains be carried into the midst of the Sea , &c. Those crosses that would crush an unbeliever , are many times stoutly endured by him that hath in him a hope of Salvation . Of all the faithfull it is Solomons assertion , The righteous is bold as a Lion , Pro . 28.1 . For this cause is it , that this blessed hope is compared to an Anchor , Heb . 6.19 . because as that upholdeth and stayeth a Ship in a storme , that it be not hurried away and overwhelmed by the tempest ; so this doth settle the soul in the midst of turbulent tribulations , that it be not swallowed up by them . And for the same cause it is compared to a helmet , 1 Thes . 5.8 . because as a helmet in that it secureth the head , putteth courage into the souldier , and maketh him fight the more stoutly ; so , hope , by which a man is secured of the main chance , putteth life and mettall into the Christian souldier in all those combats which he hath with afflictions . This effect of a quiet conscience , is intimated in that phrase , Phil . 4.8 . The peace of God shall guard your hearts , {αβγδ} , shall defend you like a wall , or garrison , ( for so the word signifies ) and what shall it defend ? Non fortunas aut corpora , Not your bodies , or goods ; for they are subject to violence , and we may have storms without , when all is in peace within ; sed mentes , but your hearts and spirits , that you sink not by any weight of afflictions , nor fall from your stedfastnesse by any crosses . And there is reason why this joyfull hope of heaven should doe this . For he that hath this certainty in him , that God , and Christ , and salvation are his , is able to reason thus with himself , I am in trouble and want , my friends faile me , my health forsaketh me , my goods , my credit , my promotions leave me , many crosses lie heavy upon me : but yet for all this , God is my God , Christ is my Redeemer , heaven is my inheritance , and the happinesse of it is my portion for ever . If so , afflictions can doe me no great hurt , they are not able to make me miserable , they can but batter , and at most pull down my earthly house , but that building which is not made with hands , eternal in the heavens they cannot touch ; they can but deprive me of my goods , my friends , and my worldly contentments ; separate me from the love of God which is in Christ Jesus my Lord , they cannot ; that is beyond the power of height , or depth , life or death , men or Angels , things present , or things to come , &c. Rom. 8.39 . And therefore why should I sink under them , why should I be quailed by them ? The experience of this effect of a quiet conscience made S. Bernard to say , Premat corpus , Bern p. 1070. trahat mundus , terreat diabolus , illa erit secura ; Let my flesh trouble me , the world worrie me , the devill scare me , yet my conscience shall be secure . The third fruit is , undauntednesse in death ; this King of terrou s which holdeth the stoutest worldlings in bondage , is no more able to affright him who hath a fixed hope of heaven , then Moses's rod was able to make him afraid ; because he knoweth that death to him is not a Scorpion to sting him to death eternall , but a Key to open him 〈◇〉 a passage to a better life . He is able in a triumphant manner with the blessed Apostle to say , O death where is thy sting ! O grave where is thy victory ! Bern . p. 1070. c . 21 Bona conscientia secura erit ●um corpus morietur , secura cum anima praesentabitur coram Deo , secura cum utrumque in die judicii ante tribunal terri sicum justi judicis statuetur . 1 Cor . 15. A good conscience ( saith S. Ber. ) will be out of fear , when the body is to die , it will be out of fear , when the soul shall be presented before God , and it will be without fear , when both soul and body in the day of judgement shall be presented before the terrible tribunall of the most just Judge . The fourth fruit of this certainty of our adoption , is boldnesse towards God , as we may see 1 Joh . 3.21 . If our hearts condemn us not , then have we confidence toward God ; when any thing troubles us , we may go to him and ease our griefes in his bosome , & make all our requests known to him freely , as a sonne who knoweth he is in his fathers favour , may look him in the face without fear , and come into his presence boldly upon all good occasions . By this we may see what a precious jewell this same certainty of our justification is , how like it is to a cluster of ripe grapes , of which men use to say , There is a blessing to it , Esay 65.8 .

But now by falling into wilfull transgressions , and so grieving the Spirit , this assurance , with all the companions and fruits of it , is lost for the present . For these do follow the fortune of that : they live together , and they die together . If a pinn on which things hang , chance to fall to the ground , all that hangeth thereon must needs fall with it ; so with assurance , peace , joy , and all the rest do fall and vanish .

This I prove out of Heb . 10.26 , 27. where it is said , If we sinne wilfully after that we have received the knowledg of the truth , there remaineth no more sacrifice for sinnes ; but a fearfull looking for of judgement , and fiery indignation , &c. Admit that this place be to be understood of an universall apostasie into wilfull and known sins , after a man hath received the knowledge of the true faith ; yet that which is affirmed of this sinne , may be predicated of any wilfull sin in some degree and proportion . As a wilfull apostasie from the true faith bereaveth a man of the hope of Heaven for ever , and filleth him with finall despaire ; so a willfull apostasie from God in a particular sinne , bereaveth him of present hope and assurance , and affrighteth him with apprehensions of wrath , till he recover himself again . J●venal . Satyr . 3. E● mplo quo● 〈◇〉 ; ma●o commi●titur ipsi d s●●icet au●●or● , prima ●st ●ae●●●●●o quod s● j●dice● 〈◇〉 noc●●s absolvitur . Sen. l. ep . 16 Sen. ep 98. Potest nocenti co●tinger● ut lateat ●tendi fi●● s non p●● st . ib . ●uta ●●●● ra●ss● , se●u●a non po●●unt ; 〈◇〉 s●eleris in scelere supplicium ●s● ; multes fo●tuna ib●rat ●aenâ , motu ne●●●em . This is the fi●st revenge which God taketh on a guilty soul , and that which seldome fails , that in its own judgment the sin committed , is detained , till repentance dismisse it , and that the sinner is under wrath . From which judgment of the con●cience , must needs follow a suspension of assurance , and the peace and joy which doe accompany it .

Many are the examples which make th●s good . When our first parents had eaten the forbidden fruit , the guilt of their sin did fill their souls with such feare and horror , that they durst not look God in the face , but at the hearing of his voice ran among the bushes to hide themselves ( bad it been possible ) from his presence , Gen. 3.8 .

When David had committed those two great presumptions of adultery and murther , in what condition his soul was , let himself teach us , Ps. 51.1 . He saith , My sin is ever before me , v. 3. i . e . like an hellish fury it alwayes haunteth me : I can goe no whither , be no where , but it is my daily , though unwelcome companion : which maketh me remember a worthy speech of Sir Cic . orat . ni L. Pison . Nolite putare . P. C. ( ut in scenâ videtis ) homines consceleratos impulsu deorum terreri furiarum tedis ardentibus : sua quemque sraus , suum facinus &c. de mente deturbat ac ●anitate : hae sunt impiorum furiae , stammae , hae faces . & in Orat . pio Roscio . Amer . Sua quemque fraus , & suus error maximè vexat , suum quemque scelus agitat , &c. Hae sunt impiis assiduae demesticaeque furiae . Ralph Fane , who , when he was condemned to die by the practice of the Duke of Northumberland , protesting his innocencie , said no more but this , My blood shall be the Dukes bolster as long as he liveth . His meaning , I suppose , was , that his conscience would be daily affrighted with the guilt of innocent bloud , and would make him passe many restless nights . To these expressions is somwhat like that phrase in Gen. 4.7 . If thou doe evill , peccatum prae foribus , sin lyeth before thy door ; i . the conscience of sin like a bawling bandog shal ever be barking at thee : when thou goest out , or commest in , it shall be ready to fill thine ears with terrifying clamours , it shal be evermore disquieting thee , Cambd . Remaines p. 252. alias 294. & shall be lashing thee with many a smart though secret stroke . A guilty conscience Juven . Sat. 3. Cur tamen hostes evasisse putes , quos diri conscia facti mens hab●t attonitos , & surdo verbere caedit , occultum quatione animo tortore flagel ū Poena autem vehemens , & mu●to saevior illis quas & Ceditius gravis invenit , & Rhadamnanthus nocte d●eque s●um g●stare in pectore testem ( saith S. Bernard ) is that evil man , from which David praieth God to deliver him , Bern . p. 1073. Eripe me Domine de homine malo . i . meipso , à quo recedere non possum . Psal . 140.1 . Even such an evill man as one cannot get away from . It was a custome among the Romans , when they permitted a prisoner to go abroad upon any occasion , to lock the armes of the prisoner and a keeper together , that so having a keeper inseparably joyned with him , the prisoner might be sure to return to prison when he had done his businesse . In like manner is this evill man of an evill conscience joyned to the sinner , where ever he goeth , this keeper or jaylor will be his companion , and will keep his soul in bondage under the apprehension of Gods displeasure . But to return to David : in the 8. verse thus he prayeth , Make me to heare of joy and gladnesse , that the bones which thou hast broken may rejoyce . In these words , First , his prayer for inward joy was an argument of the absence of it , he wanted it : and therefore he cries for it . 2. The broken bones wch he speaketh of , shew how his soul was shatter'd and tormented by his sins : as the state of a mans body when all his bones are broken , is lamentable and restlesse , for such a man , if he lie upon the softest bed , can find no ease : so was the state of Davids soule ; full of grief and disquietnesse he was , through the remembrance of his sin , and the sense of Gods anger .

Again , in the 12. verse he prayeth , Restore to me the joy of thy salvation : and uphold me with thy free spirit . This prayer implies that after his sinne his joy was gone : for otherwise how could it be restored ? In all these passages we see , that David by his sinne had deprived himself of that joyfull sense of Gods love which he was wont to have , and had turned it into fear and anguish of spirit . His example therefore is alone sufficient to prove , that the regenerate by deliberate sins do lose for the time the joyfull certainty of their salvation , with their boldnesse towards God , and all the other fruits of assurance . So evident is the truth of this , that it is generally assented to by Writers . Zanch . misc . l. 1. p. 150. Quis est , qui ●um peccavit , non mox sentiat conscient●am suam sse poll● ā , reāque mortis aeternae quod ad se attinet , effctā , & 〈◇〉 ū sibi esse tratum , atque ita iratum , ut novam cum D●o in grt ā reditione , novâque peccati adm●ssi remission , & nova cordis purificat one sibi opus esse omnino non persentiat ? Who is there ( saith Zanchy ) that having sinned findeth not his conscience presently defiled , and as far as in him lyeth , made guilty of eternall death ; and that God is angry with him , and so angry too , that he standeth in need of a new reconciliation with God , and a new remission of the sin committed , and a new purification of heart ? And a little after he saith , Ib. p. 151 In ve●è piis inest vtra pax conscientiae , vera mundities cordis , vera fiducia in Deum , vera acc dendi ad Deum parr● sia , ve ū gaudium , vera salutis certitudo . Hos Spiritus sancti motus & fructus ex animis piorum , cum peccant , et si non penitus , m●gnâ tanē ex parte excuti , infirmari , & quasi extingui quis neget ? In those that are truly godly , there is true peace of conscience , true purity of heart , a lively confidence in God , true boldnesse of accesse to God , true joy , true assurance of salvation . But that these motions and fruits of the Spirit are greatly , though not wholly , shaken out of the souls of the godly when they sin , and are after a sort extinguished , who is there that will deny ? Fideles in atrocia peccata lapsi , sensum gratiae Dei ad tempus ami●tunt . Jud Theol . Palat . The faithfull when they fall into grosse sins , lose the feeling of Gods favour for a time : it was the judgement of the Palatine Divines on this article . Much like to which was concluded by the Embdans in the Synod . Jud Embdan . de hoc artic . Actus peccati ex q●odam consensu p●rpetrati , cu● actuali fiduciâ de remissione peccatorum nequit consistere . That an actuall sin committed by consent , cannot stand with an actual assurance of remission of sins . More pitthily and presly speak our Divines to this purpose . Suffrag . Brit . de art . 5. expli . thes . 3. Quinet●ā r●atum damnabilem contrahunt , ita ut dum in co statu impaenitentes persistunt , nec debeant , nec possint aliter sibi persuadere , quam se esse morti obnoxios . The Regenerate when they fall into foul sins , contract a damnable guilt : so as while they continue impenitently in that estate , they neither ought nor can perswade themselves otherwise then that they lie open to eternall death . And a few leaves after , they deliver this for their position , That the perswasion of faith ( that a man shal be saved ) cannot put forth it self into act without the study of holines , and the use of means . And they give this reason of it in opening their thesis . Because sanctification which is the companion of justification , cannot consist without a purpose of obedience . Which habituall purpose , Ib. thes . 2. art . 5. de cert . persev . Extra studium sanctitatis , & usum mediorum , non potest in actum exire haec fidei persuasio . though interrupted with many slips , is sufficient to the Elect to keep their state of justification whole ; but yet to the having a comfortable assurance of their justification , an actuall purpose is necessary . Neither can any man by the testimony of the Spirit speaking to his Spirit , say , I doe firmly believe , that I shall continue without deficiencie in a state of grace , unlesse he can also out of a sincere heart adde this , I doe firmly resolve to walk in the wayes of Gods holy commandements . Much lesse can a lively act of confidence stand with an actuall and direct purpose of sinning : neither can we without an unsavory contradiction imagine any man saying thus with himself , I am verily perswaded that eternall life cannot be taken from me ; and yet it is my purpose to serve my lusts . That these are inconsistible , our Saviour sheweth , where he saith , No man can serve two masters , Matth . 6.24 . By all these testimonies it appeareth to be true , that a state of sin and assurance of salvation cannot stand together .

And the reason is , because assurance is the testimony of a good conscience , which the Regenerate man wanteth when he falleth into wilfull transgressions . I say , it is the testimony of a good conscience , and I prove it , 2 Cor . 1.12 . where it is said , Our rejoycing is this , the testimony of our conscience , that in sincerity and godly purity , we have had our conversation in the world : It is as much as if he had said , Our assurance that we are in grace , is the testimony of our conscience : for this must go before rejoycing , as smoke before fire . The testimony of a good conscience is rejoycing , effectivè , ( for the fruit of it is joy ) assurance also , formaliter , for the very nature of assurance is the testimony of conscience . This therefore is one plaine proof . Another we have in 2. Tim . 4.7 , 8. I have fought a good fight , I have finished my course , I have kept the faith . Henceforth is laid up for me a crown of righteousnesse , &c. Here 1. is a double certainty mentioned by S. Paul , ( 1 ) A certainty of his salvation . Henceforth is laid up for me a crowne . ( 2 ) A certainty of his finall sanctification . I have finisht , &c. 2. This latter certainty is impliedly demonstrated by the first : for it is as if he had said ; I shall weare the crown of righteousnesse , I know I shall : my conscience telleth me so , because it beareth me witnesse , that I have fought a good fight , &c. And what is this in effect , but that which I say , that assurance of salvation is the testimony of a good conscience ? Thirdly , I prove it , Rom. 8.16 . where St. Paul saith ; The Spirit of God beareth witness with our spirit , that we are the children of God . These words may be thus resolved . 1. Here is a thing supposed , viz. that the Saints know that they are the children of God . 2. The meanes by which they come to this assurance are mentioned : they are two ; first the testimony of Gods spirit ; next the testimony of their own spirit ; the Spirit witnesseth it to their spirits , &c.

Gods Spirit doth witnesse this three wayes ; ( 1 ) by laying down marks in the Scriptures , by which Gods children may be known from such as are not . Some of which are these ; As many as are led by the Spirit of God , they are the sonnes of God , Rom. 8.14 . Hereby we know that we are translated from death to life , because we love the brethren , 1 Joh . 3.14 . and before , ver . 10. In this the children of God are manifest , and the children of the devill : whosoever doth not righteousnesse , is not of God , &c. ( 2 ) By working in them such graces as are peculiar to the children of God : It is his work , to renew the soul , Tit . 3.5 . to sanctifie , 2 Thess. 2.13 . In respect of this work is he called , the Earnest of our Inheritance , and the seal of our Redemption , Ephes . 1.13 , 14. As St. John knew Christ to be the Sonne of God , when he saw the Spirit descending and remaining on him , Joh . 1.33 . So the Regenerate know themselves to be the sons of God by the Spirits infusi●n of his graces into them : they are lively and evident stamps and marks of a man in favour with God . ( 3 ) By kindling in their hearts when he pleaseth , some extraordinary good motions , and working in them some sweet and unspeakable glimpses , and apprehensions of Gods love , which St. Paul calleth the shedding of his love abroad in our hearts by the Holy Ghost , Rom. 5.5 . But of these , the two first wayes are the surest : this later manner of testisication , may be counterfeited by some diabolicall illusions , and therefore it is not safe resting in this ; but in the two former . Thus the Spirit beares witnesse , and this is the first testimony .

The second testimony , by which we come to know that we are the children of God , is the witnesse of our own spirits , i . our own consciences informed and assisted in their work by the Spirit of God . Now , how doe our consciences beare witnesse of this ? 1. By apprehending what d●scriptions are given in Gods Word , of Gods Children . 2. By discerning these characters and marks to be in us . 3. By inferring from the apprehension it hath of both these ; that we are the sons of God . This testimony is properly the conclusion of a practical Syllogisme , which may be framed thus ; All they that are led by the Spirit of God , are the sonnes of God : But I am led by the Spirit of God : Therefore I am the child of God . In this syllogisme , or reasoning , the proposition , or ground on which conscience worketh , is Gods word , or the Spirit by his word : the assumption , or application of this , is the act of mans conscience bearing witness of his actions : the conclusion is , the act of conscience too , from the apprehension of that mark contained in the proposition to be in us , gathering and concluding us to be the sons of God .

By this that I have said , we see two things , both serving to our purpose . 1. That the assurance which the Regenerate have of their justification , is nothing but the testimony of their conscience , springing from the knowledg which it hath of their care to please God , & to live by the government of Gods Spirit reigning and ruling in them . 2. That this testification of conscience cannot be where the ground of it ( which is a care to please God , and live by his direction ) is wanting , and consequently , that in the Regenerate falling into , and lying in any known sin , there can be no assurance of salvation for the present : Except it be a false assurance , built like the house in the Gospel ( which fell when the winds blew , and the rain beat upon it ) on a sandy foundation ; except it be a presumptuous conclusion , arising from no good premisses inferring it , and therefore equivalent to no assurance for the present , and proving no assurance in the end ; for the candle of the wicked shall be put out , Prov. 24.20 . & the hypocrites confidence is like the spiders webb , which shall be swept down at the last . Ille sperat , &c. That man hopes to some purpose ( saith S. Aug. in praefat . Psal 31. Ille sperat , qui co●●m conscien●iam gerit ; quem ergo punget mala conscientia retrahit se à sp● , & non sibi sperat nisi damnationem : ut ergo speret , habeat bonam conscientiam , & ut habeat bonam conscientiam credat & operetur . Austin ) who carrieth a good conscience about with him : but he whom an evill conscience stingeth , withdraweth himself from hope , and hopeth for nothing but damnation : therefore that he may hope , let him have a good conscience , and that he may have a good conscience , let him believe and live well . Thus much of the second mischievous effect of presumptuous sins .

The third mischief that commeth by them is , losse of Grace in some great measure : I meane of that habituall grace , with which God clotheth the soul of every sinner that is converted . That little which I mean to say for the declaration of this , take in three Propositions .

First , when God regenerateth a man , he infuseth into his soul a company of holy supernaturall habits , as may appeare , ( 1 ) By the metaphoricall terms by which God is pleased to call this great work . It is called , a quickning of the dead , Ephes . 2.5 . when we were dead in sin , he hath quickened us in Christ ; a new creation , 2 Cor . 5.17 . If any be in Christ , he is {αβγδ} , a new creature . Now , both these works , are done by an infusion and communication of inward vitall principles to the persons , quickned or created : and therefore regeneration , which is assimilated to them , is wrought in that manner too . It is also named in expresse terms , putting of the Spirit into us , Ezek . 36.26 , 27. A new Spirit I will put within you : and I will put my Spirit within you , &c. a plaine argument , that regeneration is wrought ( not by an actuall elevation of our actions , but ) by an infusion of spirituall principles . ( 2 ) It may be proved by analogy to Adam ; when God sanctified our nature in him , he did it by a communication of inward justice and graces unto him , as all grant ; but when God converteth a sinner , he doth the same work that he did to Adam , printeth his image upon the soul againe , and restoreth that originall justice ( though in a lesse and lower degree ) which he gave us at first ; and therefore it is stiled a putting on of the new man , which is created after God in righteousnesse and true holinesse , Ephes . 4.24 . The meaning is , that the same grace is put on in the conversion of a sinner , which was communicated to us in our creation . And Col. 3.10 . saith the Apostle , Ye have put on the new man , which is renewed in knowledge after the image of him that created him . In these words he sheweth what the new man is , what that is which we receive in our regeneration ; it is that very image of God restored , according to which we were formerly created . Conversion therefore is wrought by an infusion of graces . Besides , we are said expresly to be made partakers of the Divine Nature , 2 Pet . 1.4 . which we cannot properly be said to be , but by somewhat of God inhering and dwelling in us , per modum habitus , habitually .

Secondly , these supernaturall habits are poured into the renewed soul , to be principles and foundations of holy actions ; that they who are converted , might be enabled easily , and sweetly , and constantly , to live as becommeth converted persons . Therefore are they called a well of water , Joh . 4.14 . because as a well is a stock by which men are supplied continually with water for their necessities : so , habituall grace is a spirituall stock , by which holinesse is maintained in our actions . For this cause S. John calleth it a remaining seed , 1 Joh . 3.9 . Seed put into the ground is the stock of the earth , by which it is enabled to bring forth good fruit , and by this grace are we made able to fructifie and serve God in our places . Suffrag . Brit p. 77. The Suffrage calleth these graces fundamentall graces , without which a spirituall life cannot consist . This is also signified by the name S. Peter giveth them , of Divine nature . The natures ( we know ) of creatures are put into them to be principles of their actions , and to incline them with facility to such motions as are agreeable to their kinds , ( for actions that are naturall are easie to be done : ) So , is the new nature of saving grace , vouchsafed to such reasonable creatures as are converted , and set in order to a supernaturall end , that with ease and facility they may be enabled to do such actions as are suitable to their high and heavenly end and calling .

Thirdly , these habituall graces are impaired by presumptuous sinnes , but how farre it is not agreed upon . They are extinguished ( some say ) even by one mortall sinne ; whether effectivè , by the efficiency , and malignant force and influence of the sinne upon them , as life is extinguisht by poyson , or merito●iè , meritoriously , per modum poenae tali peccato debitae ex ordinatione divina , after the manner of a punishment due by Gods appointment to such a sin , as life is taken away by felony ; it is not fully agreed upon by the Schooles . Though Aquinas determine against the physicall efficiency of sinne in expelling those habits of grace , because they are infused by God , and not acquired by industry . But it is their common Tenent , that by such a sin they are voyded out of the soul .

More particularly , they say 3. things . ( 1. ) That a mortall sinne doth wholly expell the habit of charity . ( 2. ) That it taketh away from the habits of faith and hope which remain , the stamp of saving grace , and the efficacy of making us acceptable to God , because they are not mingled with charity , which is the life of the soul . ( 3. ) That even the habits of faith and hope , though by every mortall sin promiscuously they be not expelled , yet they are by sins contrary to their proper acts . And so upon the matter they say , That by mortall sin grace is totally turned out of the soul .

And this they endeavour to prove , by the example of our first Parents , who ( say they , and we acknowledge ) for their eating of the forbidden fruit , were stript of originall justice , and as a sign and signification of it , were turned out of Paradise : and by the example of us their wofull posterity , who were also devested of that royal robe of innocency and grace , the Apostle telling us , that we have all sinned , and are deprived of the glory of God , Rom. 3.23 . as also by the examples of the revolting Angels , who for their sin , together with their habitation were discharged of their integrity : and by the parable of the slothfull servant for the hiding of his talent punisht with the losse of his talent , our Saviour Christ making a generall application of that patt of the parable to all : from him that hath not shall be taken away even that which he hath , Mat . 25.29 But this School-doctrine is not so well relished or swallowed by a great many of our side , and therefore seeing it proveth a question , yea and a quarrell too , I will have nothing to say to it . That which all sides agree upon I may be bold to say , That by presumptuous sins , these fundamentall graces suffer some decay and diminution in themselves , and in some of their operations an intercision .

1. They suffer some decay in themselves . For they are qualities ; and therefore capable of intension and remission , as heat and cold are , and they are in the soul in an alterable condition , God having not determined them to their pitch , and setled them in an indivisible point in this life : and therefore they may rise and fall , ebb and flow , increase and diminish . And so they do many times in Gods children , as we may see , Matth . 24.12 . where Christ saith , The love of many shall waxe cold : and Revel . 2.4 . I have somewhat against thee , because thou hast left thy first love , i.e. that heat and vigour of love , which thou hadst in thee when thou wast first espoused unto Christ : and Revel . 3.2 . where the Spirit biddeth the Church of Sardis , to strengthen the things which remained , which were ready to die . All these places shew , that hot love may be cold , and graces which were strong and vigorous may fall into a languishing condition . The same thing is intimated in the speech of S. Paul to Timothy , 2 Tim . 1.6 . I put thee in remembrance , {αβγδ} , to stir up the gift which is in thee , &c. The word is metaphoricall , and signifieth to kindle , or quicken fire that is dying and going out : so that it is as much as if he had said , Blow up those dying sparks of grace which are in thee . If the fire of grace were dying and decaying in such a man as Timothy , doubtlesse they may waste in us . In the 1 Thes . 5.19 . Q ench not the Spirit , saith the Apostle . It should seem by this place , that Gods graces may deficere , die , though not in themselves , yet in subjecto , in their subject . For fire is then properly quenched , when it is quite put out : but surely , lesse we cannot understand by this word , then this , that grace may be in some measure quenched , i . weakned . Now because grace is compared to fire , therefore Divines use to say , That as fire may decay two waies : so doth grace . ( 1 ) Per remotionem prohibentis , by removing , or withholding that which would hinder . Fire must needs weare away , if wood or coal , which should maintaine it , be withheld : So if we forbear spirituall exercises , which are as fuell to our graces , they will languish . ( 2. ) Per admissionem contrarii , by applying that which is contrary to it . If one would put out fire , either wholly or in part , there is no speedier way to do it , then by throwing on good store of water , for that being contrary to the nature of fire , will put it out : so , a ready way to abate the heat of grace is , to commit sinfull acts , because vice and holinesse are of contrary natures , and if they doe not expell each other , because they are perhaps together in remisse degrees , as heat and cold in luke-warm water , yet they are alwayes quarrelling , and wasting one the other . From these two things , viz. ( 1 ) that our graces may be impaired in themselves ; and ( 2 ) that one way to impaire them is , by sin , that which we are proving will follow : That when a Regenerate man committeth deliberate sins , he diminisheth his graces .

2. They suffer some intercision and eclipse of some of their operations ; as the Divines of Gelderland in their Judgment upon the fifth Article about perseverance gave up , who said , That the chief acts and operations of habituall graces , might fall to the ground for a time , and often did , not onely more or lesse , but even totally , though not finally . Pareus giveth an instance in faith . Faith ( saith he ) is then said to justifie , when it exerciseth its proper act of apprehending the remission of sins : But this act , a sick faith , a wounded faith , a faith oppressed with the filth of the flesh , and bound as it were with the fetters of sinnes , neither doth nor can exercise .

But you will say , What if the Regenerate man do by his presumptions sustain some losse in his graces , what great hurt doth he receive by that ?

I answer , he sustaineth more damage hereby , then he could sustaine were he stript of all outward blessings : for all the gold in the world is not worth the least degree and dram of grace . What the Apostle saith of faith , it is a precious faith , 2. Pet . 1.1 . is true of love , hope , and all other saving graces , they are precious things . For God bestoweth them out of his speciall mercy in Christ , and for this end , that the reasonable nature might by them be enabled to obtain the glorious end to which God hath created it , and to be partaker of that blessed immortality , which is brought to light in the Gospel : which cannot be said of the greatest beauties and braveries of the world . Is it nothing for a man to lose his Crowne ? for Reuben to be deprived of his excellency , Gen. 49.4 ? for that soul that was rich and clothed in scarlet , to become wretched , and miserable , and poor , and blind , and naked , with the Church of Laodicea , Revel . 3.17 ? for a man that hath made his nest by the starres , and lived like an Angel among men , to be pulled down , brought as it were to his grave , and become unus cum caeteris , like one of us , as they said of Nebuchadnezzar , Esay 14.10 . like ordinary vulgar persons ? If the proverb be true , Miserum est fuisse foelicem , It is a great misery to have been happy ; then is the Christian who was rich , but now is poor in grace , a most miserable man .

Such a man is ( 1 ) a burden to himself : for he loseth that sweet familiarity which he was wont to have with God , and he heareth , prayeth , and performeth other duties of piety , yea of justice , temperance , and charity , ( if in this lapsed condition he do performe them at all ) but coldly , and in a heartlesse and therefore a comfortlesse fashion : as a man that walketh with a broken leg , or a bird that flieth with wings half clipt . These duties to which he was wont to repaire with as much appetite and delight as to his appointed food , are now become unsavoury and burdensome to him , through the weaknesse of his spirituall principles : and therefore he is a burden to himself .

( 2. ) He is also a burden to others , as an unprofitable tree is to the ground on which it standeth . For he doth or can do but little good in his place , during this his low estate , as a dim light doth but little service , and salt which hath lost his savour is good for nothing ( as our Saviour telleth his Disciples , Mat . 5.13 . ) but to be cast out of doors , and troden under foot . Such men , because of their former profession and abilities , are reputed and repaired to ( perhaps ) as cisterns of living waters for comfort and refreshing , for advise and counsell : but when men are come to them , they finde them but broken cisterns , that hold no water . Or , they are like to those fathers and mothers in the Lamentations , who , when their children came unto them and said , Where is corne and wine ? were not able to satisfie them ; and therefore , like the barren fig-tree , Luk . 13.7 . they doe but cumber the ground .

( 3. ) They are a by-word also , and objects of every mans scorne , ( as the Monks were , who , when they began to degenerate , and lose their ancient zeale and purity , gave good occasion to the Poets of exercising their wits , and making themselves merry with their fat bellies ; O monachi , vestri stomachi sunt amphora Bacchi , &c. ) It is reputed a disgrace to a man to become a bankrupt : once proclaimed such an one , and for ever debased in mens esteeme : how much more is it an infamous thing to be a bankrupt in grace ; especially considering that such decayes come not upon men by Gods immediate and inevitable hand and providence , as it may in the bankrupt ; but by their own folly , and Gods revenging justice .

The Hebrews call the Winter {αβγδ} because it is a reproch , either actively to the earth , as if it had no fructifying power in it , and to the other seasons of the yeare , as if they were all like to the Winter ; or passively , to it self , because it is a time ( by reason of the sad face of it , and the intermission or cessation of chirping of birds , warmth of the Sunne , fruitfulnesse of the earth , leaves , blossomes , and comlinesse of trees ) which is evill spoken of . It is a name that befitteth a decayed Christian as well . For he is a reproch to the Ordinances of God , and the means allowed us by God for our growth in grace , as if they had no vertue in them to make the man of God wise unto salvation , and able to every good work . Again , he is a reproch to his profession and company , as if all Christians were like himself : and thirdly , he is a blemish to himself , both in life and death ; his life is like a lamp despised , as Job speaketh , and his ashes are without honour .

( 4. ) That man who loseth his graces is deeply in Gods debt , because he hath wasted , or weakned , or lost those heavenly talents which God gave him to keep and increase , and not to embezzle and waste : though God perhaps , as a Judge punishing the abuse of his graces , withdraw them ; yet it shall be imputed to him that giveth the cause why they are withdrawn . If privation of originall justice be a sinne , because debuit inesse , we should have kept this justice still ; I may truly say , he that deprives himself in any measure of these holy habits of saving grace , by his licencious transgression , is a sinner , and a great one too , liable to further judgement for so doing .

And so I come to the fourth calamity that followeth deliberate sinnes in the soul , and that is losse of actuall graces , especially of Divine protection in time of temptation .

When God converteth a sinner , 4. Losse he giveth him ( as I have shewed ) habituall grace : but that is not enough to carry him stedfastly to all duties , and to uphold him in all the varieties of this mortall condition . Aquinas giveth us the reason , quia non totaliter sanat , because it worketh not a perfit , but a partiall cure upon the soul : he standeth in need of Gods actuall concurrence with him upon all occasions , and he wanteth perpetuall supplies of actuall grace : ( 1 ) to direct and informe his understanding , which is but imperfectly enlightned . For we know but in part , saith St. Paul , 1 Corinth . 13.9 . and see but through a glasse darkly , ver . 12. ( 2 ) to excite and remember him of his duty , and perswade him to it by way of a Monitor and remembrancer ; ( 3 ) to facilitate the work of obedience ( which otherwise would lie heavy enough upon him ) and to make the Bias and inclination of his renewed heart stronger toward goodnesse , to be like a prosperous winde to a ship , which maketh it goe merrily toward the Haven ; ( 4 ) and to protect him against the assaults of temptation , as a lantern doth a candle , that those whisking blasts may not extinguish his faith and grace , and blow him out . And therefore God of his goodnesse , ( as he goeth along with his creatures , when he hath made them , and affordeth the all needfull helps for the maintaining of their beings , and the producing of their actions , and therefore is called by S. Peter , 1 Epist. 4. chap. ver . 19. a faithfull Creator : so he ) vouchsafeth his converted ones the perpetuall assistance of his grace , that they may live according to their new nature in every thing , and may so passe through things temporall , that they finally lose not things eternall .

( 1. ) He enlighteneth and directeth them ( as occasion requireth ) as we read Esay 30.21 . Thine eares shall hear a word behind thee , saying ; this is the way , walk in it , when thou turnest to the right hand , or to the left . And Rom. 8.26 . The Spirit helpeth our infirmities : for we know not what we should pray for as we ought ; but the Spirit it self maketh intercession for us with gronings that cannot be uttered , .i. he supplieth our ignorance , prompteth , and teacheth us what to pray for . And Mat . 10.19 . Dabitur in illa hora , It shall be given you in that hour what ye shall speak , .i. you may be ( through your ignorance ) to seek for words , and answers , when for my Names sake you shall be questioned and put to it ; but here is your comfort , my spirit shall informe your understandings , when God shall call you to such conflicts .

( 2. ) Because they are apt to be drowsie , he rowseth and awakeneth them by effectuall motions ; Awake thou that sleepest , Eph. 5.14 . And , Arise my Love and faire one , and come away ; for loe , the Winter is past , the rain is over and gone , the flowers appear in the earth , the birds sing , &c. Cant . 2.10 , 11. It is his constant practise , except he be discouraged , as we may see Revel . 3.20 . Behold I stand at the door and knock ; if any man hear my voyce and open the door , I will come in to him , & will sup with him , and he with me .

( 3. ) And that they may find ( as he saith ) his yoke easie , his burden light , Mat . 11.30 . and his commandements not grievous , 1 Joh . 5.3 . He draweth the yoke with them , and by secret animations hearteneth them , by sweet inspirations enableth them to do their work with ease . And in this respect they are said to be ( led by the Spirit ) Rom. 8.14 . as a mother leadeth her weak child , and enableth it to go the better , so doth the Spirit lead Gods children as it were by the hand , and strengtheneth them to all well doing .

( 4. ) Gods children are subject to the daily invasions of their spirituall enemie , who goeth about continually seeking to devour them . For he seeth that the regenerate are , 1. escaped out of his hands , 2. appointed to be his Judges , 1 Cor . 6. which he , being an envious and a proud spirit , cannot endure . See Tert . l. de poen . c . 7. It grieves him ( saith the Father ) to see Tot mortis opera diruta , so many works of death demolisht in him ; Tot titulos damnationis retro erasos , so many former titles of his damnation blotted out . Itaque observat , oppugnat , obsidet , therefore he noteth the converted , assaults them , besiegeth them : and because he doth so , God spreadeth his wings over them , and either restraineth the devil from tempting them , or supporteth them in the time of temptation . As a King , when any of his Cities are besieged , doth not leave them to their ordinary strength , to their walls , and weapons , & such standing provisions as they had before , but sendeth in fresh supplies of souldiers , victualls , munition , and such other things as their present exigence calleth for ; so doth God deal with his servants . When our Saviour saw the Wolf preparing to come among his sheep , he left them not to such strength as they had , with that alone to tugge and grapple with their spirituall adversary , but ranne to his Father , begged further help and assistance from him , that so they might stand in their evill day , as we may see Luke 22.31 , 32. Satan hath desired you ( saith he ) to winnow you as wheat , but I have prayed for thee , that thy Faith fail not . When S. Paul was buffeted by a messenger of Satan , he besought the Lord thrice , and received protection , My grace is sufficient for thee : i . thou shalt have ayd enough , feare not , I will send thee in so much help as shall make thee able to stand , 2 Cor . 12.7 , 8 , 9. And thus he dealeth with all his children : for that promise Psal . 91.11 , 12. He shall give his Angels charge over thee , to keep thee in all thy wayes : they shall bear thee up in their hands , lest thou dash thy foot against a stone , is generall , and belongs to all Gods family . And therefore the protection promised in this Psalme in the singular number , is in that Psalme which is parallel to this , promised in the plurall . The Angel of the Lord pitcheth round about them that fear him , and delivereth them Psal . 34.7 . them , ( 1 ) all them : for an indefinite proposition , when the matter of it is necessary , and of such consequence , is equivalent to an universall . The Angel in a collective sense , exercitus Angelerum , the Army of Angels pitcheth round about , that is , by his protection compasseth and guardeth them in on every side , as with a wall . Hoc enim significat in circuitu : For this is meant by round about ( saith S. Basil . con . in Psal . 34. Basil ) For as walls use to stand round about a City , to repell the assaults of enemies on every side ; so the Angel of the Lord keepeth such as fear him , à fronte & à tergo , before and behind , and on all sides : So as when thousands fall at their left hand , and ten thousand at their right , evill shall not come near them . Basil . in Psal . 34. ) And in this sense are all such other Scriptures promised a singular protection to the Saints , to be understood : & namely that of Esay 43. When thou passest through the waters , I will be with thee , & through the rivers , they shall not overflow thee ; when thou walkest through the fire , thou shalt not be burnt , neither shall the flame kindle upon thee : for I am the Lord thy God , the holy One of Israel , thy Saviour , &c. God shall tread Satan under their feet shortly , Rom. 16.20 . but not yet . The protection he giveth for the present , is , Ability to stand against him , and all his shots and batteries without falling . And this is a farre more glorious protection then the other , finely expressed by the School-phrase of Manutentia Dei , Gods holding them in his hand . All these kinds of aids God superaddes and sendeth in to such as are regenerate ; they are usually termed actuall graces ; graces , because they are not deserved ; actuall , because they are conferred per modum auxilii transeuntis , after the manner of transient supplies when there is need , and not per modum habitus permanentis , after the manner of permanent and fixed habits , as those are which constitute the new creature .

All these God withdraweth from the lapsed Christian , and withholdeth till faire weather be made again . Mistake me not ; when I say , that God in such a case withdraweth and holdeth in his actuall graces , I would be understood of those more plentifull and liberall ayds by which a man might be enabled with ease to avoid sin , and to live holily ; not of those auxilia necessaria , motions and operations of ●●●●e , which are simply and absolutely necessary for the avoyding of sin ; these God continues still . For otherwise the sins which persons so deserted doe fall into , for want of grace enabling them to forbear them , may seem to afford an excuse to them that commit them . But his larger measure of grace he taketh away . And hence it is , that he is said to hide his face , Psal . 30.7 . and to hide it from men because of their sins , Esay . 59.2 . Your sins have hid his face from you : and to goe to his own place till the people acknowledge their offence , Hos . 5.15 . Because hen men sinne , he withdraweth the powerfull presence and protection of his Grace , for that is the thing meant by those figurative speeches .

All such places likewise , where God is said to forsake men , to harden their hearts , to give them up to their owne hearts lust , to poure upon them the Spirit of giddinesse , to lead them into temptation , &c. do prove this . For we must understand these speeches negativè , in a negative , or privative sense , of the restraint of such gracious ●●●rations in sinfull soules , as being present , would hinder their obstinate hardening of themselves , and their foolish and desperate exposing of themselves to temptations ; and not positivè , in a positive construction , as if God did by positive acts either impresse wicked qualities in the hearts of men , or deliver them up into the hands of the Devil , to be hurried quò illi placet , into what impieties soever he thinks good to bring them . God forbid we should harbour any such conceits of God : for this were to make the lover of men to be a hater of men ; the restrainer of sin to be a tempter to sin : this were instead of saying with the Apostle , He would have all men to be saved , to say , He would have most men to be damned , and he doth what he can to thrust them into the mouth of hell .

For particular proofs , I may bring that place of Exod . ch. 32.25 . where it is said , That Aaron had made the people naked to their shame among their enemies : by helping them to bring forth that grievous sinne of Idolatry , with which they travailed at that time . He made them naked say some , he did occasionally ( by being a minister to them in this sin ) lay open and discover to the world their shamefull ingratitude against the mighty God who had brought them out of Egypt , preserved and sustained them in the Wildernesse , and done such great things for them . He made them naked , say others , because he stript them of their ear-rings and ornaments to make the Idol with : these two expositions Vatablus giveth . But others , Vatab . annotat . in Exod . 32.25 . and among them Calvin , expound the place , of the removall of Gods gracious protection from them for their sin . They were said to be naked ( saith he ) Eò quòd privati , Calv . comm . in hunc locum . &c. Because they were deprived of the protection of God , which is called the dwelling place ; I may adde , the shadow , the shield , the strong hold , the hiding place of his people . Sinne therefore maketh men naked , and robbeth them of the protecting grace of God .

That same prayer also of Davids proveth it , Psal . 51.12 . Uphold me with thy free Spirit . By Spirit we are to understand spirituall graces ; by free Spirit , either a voluntary and a ready mind to doe Gods service without reluctancy and hanging back , or a generous and noble forwardnesse of heart to such excellent and Kingly actions as became his place , ( for the {αβγδ} . originall words may signifie either , or indeed both of these : ) and by Davids prayer for such a noble Spirit , for such actuall dilatations of heart as before he had , we may see that he wanted them . He perceived ( saith Musculus ) that he was much deprived of these gifts of the Spirit , Muscu●● in Ps , 51.12 . after his so grievous sins , and therefore he prayed for the restitution of them . And so it falleth out continually with those who give themselves to the pleasures of the flesh ; they grow even brutish , they lose the fervour and largenesse of spirit to holy duties , which were imparted to them before . We may gather thus much also out of Psal . 91.12 . They shall keep thee in all thy wayes : for in those words , in all thy wayes , God plainly implieth , that this promise of Divine protection is conditionall , and consequently is not fulfilled , if the condition of our endeavour to keep our selves in a good way be not performed . And so our Saviour understood it , and no otherwise ; for he durst not cast himself down from the pinnacle of the Temple ( which had been a deviating , and stepping out of the way ) in hope he should notwithstanding that presumption have had his Fathers protection . And so S. Basil understands the other Psalme . The Angel of the Lord pitcheth about such as fear him , si non ipsum per prava opera fugaverimus , if we chase him not away by our bad lives . For as smoke driveth away bees , and bad smells Pigeons , so doth the bad savour and smell of your sinnes our Guardian Angel from us . If graces worthy this Angelicall protection , and a mind rich in divine contemplation possesse thy soul , thou art a treasure , and God must needs protect his treasures . We may see by many examples in the Scripture , that it hath been Gods usuall practise to depart from his people , when they provoked him by their sinnes . When Achan had stollen , and hidden some Canaanitish goods , contrary to Gods command , God presently withdrew his gracious and victorious concurrence with the people in their battels . See Josh . 7.5 , 11. where ( 1 ) Gods forsaking them in their need is mentioned , and that which followed upon it , their flight ; and ( 2 ) the reason is shewed , Israel hath sinned , and transgressed the covenant that I commanded them , &c. therefore the children of Israel could not stand before their enemies .

When Samson by the means of Delilah had lost his haire , and so had broken his vow , ( for he was a Nazarite ) and grievously sinned against God : it is said , Judg . 16.19 . that his strength went from him ; and ver. 20. he wist not that the Lord was departed from him . These two verses put together shew , that his strength lay not in his haire , but in his innocency , and in Gods protection of him while he was upright ; and that his weaknesse lay not in the losse of that haire , but in Gods departure ; and that when men sinne foolishly against God , he answereth them according to their folly , and leaveth them .

At the Feast of Pentecost ( a little before the destruction of Jerusalem ) when the Priests after their manner went into the Temple in the night season to offer sacrifice , Joseph . bel . Jud. l. 7. c . 12. they reported that they heard a ratling noise , and these words following , Let us goe hence . If this story be true , it was the voice ( no doubt ) of those blessed spirits to whom God had committed the protection of that City ; when the measure of their iniquity was grown full , they left them , and with an audible voice ( for the instruction of men ) called one another to be gone from that sinfull place . And so will those ministring Spirits , as S. Paul styleth them , {αβγδ} Heb . 1.14 . serve all those persons , or people , that depart from God . And if they take up their Tents , and pack away , it is a signe that God is first gone . For the King of Heaven and his heavenly Courtiers , come and goe together : thus we see the point proved .

Now , from this withdrawing of that measure or assistance which was vouchsafed before , followeth accidentally many a slip : the man thus bereaved of a great part of his spirituall strength , is likely to fall with Samson into the hands of the Philistins , I mean infernall spirits , who will put out his eyes , binde him in fetters , and put him to grinde and drudge like a slave : as a ship fracto gubernaculo , Autor imp●r●oper is in Mat . hom . 37. the rudder being broken , is carried whither the tempest will ; so a man , these aids of grace being withheld for his sin , doth for the most part what the Devill will have him . Thus much is intimated in those two petitions which our Saviour hath taught us , Lead us not into temptation , but deliver us from evill . The first of these concerneth the means by which we may be kept from sin ; the second , the end for which that means is available : and that which we may learn from both of them is , That the Divine protection of us in the houre of temptation , ( for that we mean when we pray , Lead us not , &c. ) is an effectuall means to keep us from sin , and by consequent , that the suspension of it is an occasion of a mans falling thereinto . It is no new Divinity , That God oft-times doth punish one sinne with another ; and it is true , if the meaning be , that God after men have sinned , is pleased to call in those actuall inspirations and motions , which would , were they present , be very avaylable for the hindring of future impieties . A miserable thing it must therefore needs be , to be out-lawed as it were , and deprived of Gods Fatherly care and custody . This is the fourth mischief , caused by deliberate sins .

The fifth is , 5 Effect . losse of the acceptation of our former , and present acts of obedience .

The works which are done by men , as touching their morality , are of foure sorts .

1. Viva , living works ; and they are such actions , as for their kind are good , and come from a good fountain , a principle of grace , and are done by a man in Gods favour . They are called living works , because the fountain of saving grace from whence they issue , is the very life of the soule . These , though sprinkled and soiled with some defects and infirmities , are yet acceptable to God . What else doth the cuge bone serve , well done good servant , with which in the Parable the Master did entertain his good servants , imply ? For , euge , well done , is a note of a friendly acceptance . The reason why God accepteth them is , 1. Because they come from the Spirit , and are the expressions of his own Image , Calv . I●st . l. 3. c . 17. Sect . 4 , 5. Ubicunqu● faci●m s●a Deus contemplatu● , illam nuritò amat & honore habet . which God cannot choose but love ( as Calvin saith ) wheresoever he beholdeth it . Deus coronat dona sua , God useth to crown his own gifts in his servants , saith Saint Augustine . 2. Because the person is in Christ ; looked upon in the face of Christ , and therefore pleasing to God . It is said , that God had respect to Abel , and to his offering Gen. 4.4 . & the Apostle giveth the reason , Heb . 11.4 . because he was a beleever , and a member of Christ : By faith Ab●l offered up a better sacrifice then Cain . From these places is drawn that noted speech in use among Divines ; that the person must please God before the work can : which if it be meant of bare persons , is false ; for Gods love is not terminated at meer entities , nor expressed toward the just man but for his righteousnesse sake , which is the first and principall object of the Divine love . But if it be meant of persons qualified and clothed with Christ and his merits , and graces , it is true ; because God loveth the pe●son finding him in Christ , therefore he accepteth the good work of this beloved person . And the reason of this St. John intimateth , Revel . 8.4 . where he saith , that the smoke of the incense which came with the prayers of the Saints , ascended up before God out of the Angels hand . This Angel is Christ , this incense his merits , the mingling of the prayers of the Saints with this incense , is the supplying , or covering of the defects of their prayers , & consequently of all their other holy actions , with the merits of Christ ; and the ascending of this incense & their prayers before God , is his acceptance of thē thus converted with Christs merits : and the reason why the prayers ascended , was , because the incense ascended that was their vehiculum , the pillar of smoke in wc they mounted up to heaven : that is , in plainer termes , the pious & good actions of men in Christ are accepted of God , because they are perfumed , and their defects covered from the face of GOD , by the merits of Jesus Christ . Hence is it that S. Peter saith , Our spiritual sacrifices are acceptable to God by Iesus Christ 1 Pet . 2.5 . acceptable , but by him .

The second sort are mortua , dead works , and they are such as are for their substance good , but done by a man without grace . For if grace be the life of the soul , then works done without grace , must needs be dead works . As S. James saith , Faith without works is dead , so may we say , Works without grace are dead : quia carent vitali principio , because they want the principle of a spirituall life . These kinds of works are not accepted of God . Understand me rightly ; I mean , they are not vere salutaria , immediately accepted to everlasting life . If heathen men , or among us meere carnall men should die in their infidelity , and naturall condition ; the works of temperance , chastity , liberality , mercy , or of any other morall vertues , which they did ( perhaps ) while they lived , and when they died , would not be rewarded with eternall happinesse . For the Apostle saith , 1 Cor . 13.3 . Though I bestow all my goods to feed the poor , and though I give my body to be burned , and have not charity , it profiteth me nothing . In which words he determineth , that the best actions done out of grace are unprofitable to the doer ; unprofitable secundum quid , in some respect , because they have not an immediate connexion with , or title to glory .

And thus ( I suppose ) is St. Austin to be understood in that noted speech of his ; Aug. de spi . & ●●t . cap . 28. Sicu non impediunt à vita aeterna jusium quaedā p●ccata venialia , sine quibus ●aec vit● non ducit●r : sic ad salutem aeternum a●hil prosunt impio aliqua b●na opera , sine quibus d●ffic●l●me vita cujuslibet possimi hominis invenitur . As certain veniall sinnes , without which this life is not led , do not hinder the just man from eternall life : so , some good works without which the life of a bad man is very hard to be found , do nothing profit to salvation . And the reason is , because they are not , verè bona , truely good in a Theologicall sense ; for as much as they are destitute of a good fountain , a good manner of doing them , and perhaps a good end too , all which are required to the constitution of a work truely good , acco●ding to that maxime of the Schooles Bonum oritur ex integris , malum ex quolibet defectu , to make a thing good all requisites must concurre , but the absence of one rendreth it evill . In this sense therefore they are not acceptable : but in many other respects they are . For

1. They are temporally rewarded , as the examples of Ahab , 1 King . 21.29 . whom and whose house , for a little feigned humiliation , God spared for four generations ; and of Nebuchadnzezar , Ezek . 29.18 , 19. to whom for his service to God against Tyrus , God gave Egypt for a reward ; and of many others , do evidently shew : especially that of the Roman Empire , of which St. Austin saith , Aug. t . 2. ep . 5. ad Mar. prope finem . Ostendit Deus in opul●ntissimo & praeclaro imperio Romanorum , quantum valerent civiles etiam sine vera religione virtutes ; ut intelligeretur hac additâ , fieri homines cives alterius civitatis , cujus rex veritas cujus lex charitas , cujus modus aeternitas . In that most flourishing and prosperous Empire of the Romans , God declared to the world , how much even civil vertues without true religion doe profit men in this life , and that these civil vertues , with the addition of true godlinesse , would bring men to be citizens of another city , whose King is verity , whose Law is charity , whose condition is eternity .

2. They lessen their damnation that doe them : Fabricius ( Aug. l 4. contr . Julian . c . 3. M●nus enim Fabricius . q . ā Catilina punietur , non quia iste bonus , sed quia ille magis malus ; & minus impius qu m Catilina Fabricius ; non veras virtutes hab ado , ed à veris virtutibus non multum deviando . saith S. Austin ) shall be punished lesse then Catiline , because he was less wicked , & did not want much of having true vertues , though he had thē not .

3. They shall be rewarded with further gifts and graces ; for God hath made a liberall promise , Mat . 13.12 . that to him that hath shall be given , and he shall have more abundance . This promise some restraine to gifts of the same kind , as if this were our Saviours meaning : He that useth gifts of nature well , shall have more and greater indowments of nature ; he that useth preventing grace well , shall have a greater degree of preventing grace ; and he that useth the grace of conversion well , shall have more sanctifying graces conferred upon him . But me thinketh the Text should not be so restrained ; partly , because it suiteth not well with the Context ; and partly , because it is not so agreeable to the scope of our Saviours words .

First , it suiteth not with the Context ; for the words are insinuated as a reason why the Disciples were converted and enlightned , and the rest were not . To you it is given to know the mysteries of the Kingdome of Heaven , but to them it is not given : and would you know the reason why it is given to you , and not to them ? It is , because to him that hath shall be given , &c. you were humble , teachable , carefull according to your former abilities to serve God , therefore those mysteries are revealed to you ; and they were high-minded , self-conceited , untractable , bad husbands of their former talents , therefore it is not given to them to know them . Surely , if Christ make the honest minds of the Disciples , and their good moralities which they had before their conversion , one reason why they were converted , there is no reason to understand this promise , of further gifts of nature onely .

Secondly , this interpretation doth not suit with our Saviours drift , which was , to stirre up men to be humble , teachable , tractable , good stewards of such gifts as they had already received , as we may see in the whole Parable of the Talents , which is shut up with this application , Mat . 25.28 , 29. If all that he had meant in this generall promise , had been this , I advise you all that heare me this day , to be faithfull servants to me in the imployment of your naturall parts and abilities , and you shall have more indowments of nature , ( which you may have , and yet go to hell , but not any gifts of saving grace , which will bring such to heaven as have them ; ) this promise would have been but a feeble motive to have wrought upon naturall men , and to have stirred them up to the practise of morall vertues , or preparative actions and exercises . I take this promise therefore to be generall : and according to the generall construction of it , I say , that although good works done by him that is in the state of nature , are not immediatè ordinata ad salutem , immediately ordained , or accepted to salvation , yet they are mediatè , mediately , because they are usually retributed with the grace of conversion , which is the meanes to glorification ; not for any congruity that is between them and true saving grace , but through Gods liberality ; not because they deserve it , but because it hath pleased God frankly to promise it .

A third sort of works are mortificata , mortified works : so called , because they had life in them , and there was life in the person that did or doth them , but this life is now intercluded , and the power which it had of making them living and acceptable works , is for the present suspended . We use to say of a limb which had life in it , but now hath little or none , that it is a mortified member . It is not a dead member , because it hath had life and spirits in it , and may perhaps have againe , when the passages which are stopt be opened , that so the blood may have recourse thither ; but a mortified member , because it is deprived of that life it had , and made dead : and therefore it is a fit term to expresse the present state of such good works as formerly were , but through some present impediment are not spiritually alive , or acceptable to God .

Such are all the good works of Regenerate men fallen into grosse sins .

A fourth sort of works are mortifera , deadly works . So called , because they bring death and damnation in their merit at least , upon every man that doth them . Of this rank are all wicked and ungodly actions , all presumptuous sins . For of them the Apostle saith , the wages of sinne is death , Rom. 6.23 .

Of all these , the works which we are speaking of , are the mortified , the good actions of justified men , lying sub mortali , under the guilt of enormous sinnes . Of which , I say , that they are not accepted to salvation ; neither those which they did before their fall , nor such as they do while they lie in their fall .

1. Such good actions as were done by them before they fell , when they fall lose their acceptation and reward , as we are taught , Ezek . 18.24 . where the Lord speaking of just men turning away from their righteousnesse , and living like the wicked , saith , All his righteousnesse that he hath done shall not be mentioned , .i not accepted ( for God is said to remember and speak of a thing , when he accepteth and rewardeth it , as we may see , Mal . 3.16 . ) St. Paul . inveighing against the Galatians for their backsliding , among other mischiefs which befell them through their apostasie , insinuateth this ; Have ye suffered so many things in vaine ? if it be yet in vaine , Gal. 3.4 . It seemeth the converted Galatians had been entertained by their Countreymen with disgraces , wrongs , and persecutions for Christs sake , and stoutly endured them all : These passions were greater matters then bare actions , and remunerable with a greater reward ; yet the Apostle telleth them , that all these were in vaine , fruitlesse and unprofitable to them for the present , because they continued not in their integrity ; though not in vain for afterward , if they would repent and get up again . The like is intimated in that exhortation of S. John to the elect Lady and her children , 2. Epist. ver . 8. Look to your selves , that we lose not those things that we have wrought , but that we receive a full reward . It seemeth by this , that Gods children , if they fall , doe lose the profit of all those good things they have formerly done ; and what a heavy thing is that ? Perhaps they have forsaken many beloved sinnes , performed many harsh and unpleasing duties , sustained some wrongs and reproches for godlinesse sake : and if they have , for the present they are forgotten , they be as if they had never been , all these are lost while they lie in their sinne , and lost eternally , if they lie still . If the King owe a subject a thousand pound , as long as this subject continueth loyall , so long the King is truly his debtor for that money ; but if he play the traytor , the money is no longer his , nor is the King his debter for it ; for he hath forfeited that , and all that he hath besides , by his treason to the King . So , if God have received much kindnesse and service from a man , he maketh himself for those services this mans debter , so long as he continueth faithfull to his God : but if he prove disloyall , and by his sin play the traytor against God , he hath forfeited all , yea and his own soul too ; God oweth him nothing now but shame and confusion of face , and that he will be sure to pay him , except he make his peace againe .

2. Such good works as they doe for the present , are not accepted neither . And I prove it by two remarkable places ;

The first is Esay 1. ver . 11 , 12 , 13 , 14 , 15 , &c. To what purpose is the multitude of your sacrifices unto me ? saith the Lord : I am full of the burnt offerings of rammes , and of fed beasts , and I delight not in the blood of bullocks , or of lambs , or of he-goats . When you come to appear before me , who hath required this at your hands to tread in my courts ? Bring no more oblations in vaine , incense is an abomination unto me : the new moons , the Sabbaths , the calling of Assemblies , I cannot away with ; it is iniquity , even the solemn meeting . Your new moons , and your appointed feasts my soul hateth , they are a trouble to me , I am weary to beare them . And when ye spread forth your hands , I will hide mine eyes from you , yea when ye make many prayers , I will not heare : your hands are full of blood . This people ( we see ) did many duties of piety and worship : that is clearely intimated , they offered sacrifices , kept their festivals punctually , came into Gods Courts to worship , spread forth their hands and prayed ; and all these duties they performed frequently , they offered many sacrifices , ver . 11. made many prayers , ver . 15. These were commendable actions , all commanded very strictly ; and yet how did God entertaine them ? He was full of them , he delighted not in them , he could not away with them , they were a burden to him , he was weary of the ; they were iniquity to him : all these expressions shew that he did not respect them . But is this all ? No matter whether he cared for them or no , if he did reward them ; no this is not all : he saith , they were vain oblations , hatefull to him , unprofitable to them ; such as he would hide his eyes from , and stop his eares at . When you spread forth your hands , I will hide mine eyes , &c. It is strange ( one would think ) that God should so slight his own Ordinances , so abhorre such Pious and religious services , so precisely and plentifully performed in honour of his Majesty , and obedience to his command . What is the reason of this cold affection in God toward these sacred Ceremonies ? Himself giveth the reason , v. 15. Your hands are full of blood : they did lie without repentance in their sinnes , and in such sinnes as were of a high nature ; injustice , and unmercifulnesse , oppression of widows and fatherlesse , ver . 17. bloody sinnes , crimson and scarlet sinnes , ver . 18. and therefore did God abhorre and loath their duties of religion , so farre was he from accepting them .

The second place is like unto this , it in Esay 58. I will not put down the words at length , because each one may easily see and read them : but in them we may consider two things . 1. What the good duties were , which were done by persons polluted with the guilt , and continuing in the practise of great sinnes . v. 2. They sought him daily , and delighted to know Gods wayes , they did ask of him the ordinances of justice , and took delight in approaching to God , .i. they came to Church duly flocked after Sermons , & resorted to Gods Priests to be instructed : was this all ? No , They fasted , they afflicted their souls , ver . 3. They hung down their heads like bul-rushes , and spread sackcloth and ashes under them , v. 5. These were more then ordinary duties , of such severity , and so unpleasing to nature ; that many good men are content to shift them off , and Christ durst not put his Disciples to them , as we may see Mat . 9.16 , 17. Yet were these harsher exercises of piety and repentance taken up by them ; with a conceit ( doubtlesse ) of high acceptation , and an expectation of some great rewards , as appeareth by their expostulation with God , v. 3. Wherefore have we fasted , and thou seest it not ? wherefore have we afflicted our soul , and thou takest no knowledge ? 2. We may consider the welcome they had , it was very cold and course , ver . 3. Thou seest us not , thou takest no knowledg : and v. 4. God granteth , he did not respect them : for , he assigneth the reason why he did not ; Ye fast for strife and debate , and to smite with the fist of wickednesse , and v. 5. Is it such a fast that I have chosen ? &c. It is as if he should have said , You fast and pray and think much that I should not shew my self kinde and loving to you , and reward you for your paines : but you need not wonder , nor murmur at it , I have too much cause to neglect you , you are oppressours , cruell exactours of your debts , penurious Churles , which hide your selves from your own flesh , &c. & as long as you are such , I will never accept your devotions . We have too many such ( it is to be feared ) among us , who lie in oppression , unmercifulnesse , undutifulnesse to superiours , & perhaps in secret wantonnesse and uncleannesse , sensuality & drunkenesse ; and yet while they lie in these sins , they frequent such Churches as they please , repaire to Ministers to be resolved in points of conscience , and to be instructed in the duties of their places , they pray in their families , and perhaps by themselves in secret , catechise their servants , keep the Lords day with more then ordinary , or ( perhaps ) necessary strictnesse . These are good duties , and yet not accepted , not regarded while performed by persons lying in such sinnes . As Achans stollen commodities hindred the prosperity of Israel in their warres , and as the Coloquintida in the pot poysoned all the pottage , and a dead Fly putrifieth a whole box of oyntment : so , one proud presumptuous sinne committed and continued in by a man regenerate , putrifieth all his devotions and religious actions , and depriveth them of their present glory and acceptation . It is true , merita reviviscant , these good actions may ( haply ) live again , but it is quando resurgimus è peccato , Cap. 4. when they that lye in sin , rise out of it by true repentance , and not before .

And so I have done with the wofull effects of presumptuous sins , or the mischiefs that befall such persons as greive the Spirit .

CHAP. IV . Antidotes , by which a Regenerate man may be preserved from presumptuous sins .

HAving thus declared the nature , danger , and possibility of committing presumptuous sins , it is requisite that I shew the meanes of preventing and curing these sins . For , as it is necessary for a Physitian to prescribe his Patient {αβγδ} , Preservatives against such dangerous diseases as he findeth him inclinable to , and {αβγδ} , Remedies to recover him , if he chance to fall into them , and therefore a good Physitian will doe the one , as well as the other : so , it is very fitting for us , to whom God hath committed the over-sight of peoples souls , not only to signifie what deep and dangerous diseases of spirit men are subject to ( even such men as have the best and ablest constitution of soul : ) but also to furnish them with rules by which they may be enabled to prevent them , and by which , if they be by occasion seized on by them , they may be directed how to rise out of them again . And therefore I come now to acquaint you , both with the Antidotes against , and the Remedies for presumptuous sins , and the mischiefs attending them . And first of the Antidotes by which they may be prevented : which is the fourth generall point which I propounded to my self to insist on .

These Antidotes Antidotes . are of two sorts . 1. Such as are to be used at all times for the breeding of a good habituall ability in us of abstaining from these wilfull sins , at what time soever we shall be tempted to them . 2. Such as may be used in the time of temptation , to furnish us with an actuall ability of resisting the temptation , and forbearing the sin we are tempted to .

The Antidotes of the first sort may be these . H●bituall . Daily preservatives . 1. Prayer . 2. Feare . 3. Sobriety . 4. Abstinence from smaller sins . 5. Diligence in some good callings . 6. Setled resolutions , and if need be , Vowes . 7. Sanctified use of afflictions . 8. A rectified understanding .

1 Preservative . Prayer . The first of these is , Prayer : which is indeed a medicine for all maladies , a Catholicon , a panacea that preventeth all sins , recovereth all sinners . I might here with some of the Fathers enlarge my selfe in the praise of Prayer , but that would be {αβγδ} , a thing unfit for my purpose . A good preservative it is against temptations and sins ; and therefore our Saviour Christ maketh use of it himself , for the upholding of his Disciples under an approaching temptation , as we may see Luke 22.31 , 32. Satan hath desired to have you , that he might sift you as wheat : but I have prayed for thee , that thy Faith faile not . And as he used it himself , so he commended it to his Disciples , as a preservative of singular efficacy , Matth . 26.41 . Watch and pray , that ye enter not into temptation . Pray ; but why ? that ye enter not , &c. i.e. that ye be not overcome and drawn into sin by the force of temptation : 't is a meanes therefore to keep from temptation and sin . He did not onely prescribe it them for their preservation , but commendeth it to us for a standing remedy , in the Lords Prayer , when he bids us say , Lead us not into temptation , but deliver us from evill . The efficacie of it S. Paul knew full well , and therefore when he was buffeted with a temptation to some great sin , he betaketh him to his prayers , and beseecheth the Lord thrice , that this messenger of Satan might depart from him , 2 Cor . 12.8 . And what was the issue ? his preservation from the sin suggested , My grace is sufficient for thee . Indeed Saint Paul was now in an actuall combat with Satan , in apparent danger of some heinous sin ; and therefore he prayeth , and his prayer relieveth him : but did he use it for a daily preservative ? No doubt he did : for he knew very well how restlesse the devill is , and how ready to make use of all occasions to draw men to sinne , and how suddenly a temptation ( as often times the winde doth ) might arise ; and he knew too , that if prayer could help him at a pinch , and sustain him when he was pusht at , it would be much more able to strengthen him extra pugnam , out of temptation ; and therefore in discretion would alwayes be using it . In Eph. 6.18 . having described the number , the nature , and the power of our spirituall enemies , and directed us what armour to put on for the defence of our souls , and the quenching of all fiery darts ; he closeth up his direction with a serious advice , to pray alwayes with all manner of supplication and prayer in the Spirit : .i. to pray with strong affections fervently . For , as sacrifices were not accepted , but when they were offered up with fire ; so , prayer hath no force except the fire of fervent affections be in it . Now the reason why prayer is so good a preservative , is , 1. Because , all our ability to avoyd sinne cometh from God , and from those speciall ayds which he sendeth us in the time of triall . Except the Lord keep the Citie ( saith David 127.1 . ) the watchman waketh but in vaine : so , except the Lord guard our souls , our vigilancy and custody of our selves is to little purpose . We are not sufficient of our selves to think any thing , i.e. any good thing of our selves : but our sufficiency is of God , saith S. Paul . 2 Cor . 3.5 . Much lesse can we doe any good , or avoid any sin without the help of God . We are like to frantique persons ( saith Musculus ) of our selves very ready to flie out in a head-strong manner into many disorders , Musc . in Ps. 19. v. 13 as the Prophet intimateth in his earnest petition , Psal . 19.13 . Cohibe servum tuum , Keep back thy servant from presumptuous sinnes . If we doe stand , it must be in the strength of God , as Saint Paul ingeruously confesseth for his own part , I can doe all things ( saith he ; ) a proud word , had he said no more ; but he addeth , through Christ that strengthens me , Phil . 4.13 . In another place he saith , The Lord shall deliver me from every evill work , and will preserve me to his heavenly Kingdome , &c. 2 Tim . 4.18 . He knew he should finally avoid all sins against conscience , and so be saved : but from whence , this ability came he acknowledgeth The Lord shall deliver me , &c. They came about me like Bees ( saith David , Psal . 118.12 . ) but in the name of the Lord I will destroy them : i . by the power of God , ( for his Name signifieth his power . ) So may we say of temptations to sin , they come about us like Bees , ( buzzing into our minds evil thoughts , and preparing to sting us by drawing us into consent : ) but it is in the name and by the power of the Lord that we do destroy them . And therefore the Apostle saith expresly , Rom. 16.20 . The God of peace shall tread down Satan under your feet . If he be troden down , it is God that doth it for us . Socrat . Eccl. hist . book 1. c . 2 About noon , the day somewhat declining , be saw in the sky a lightsom pillar , in forme of a Cross , wherein these words were ingraven , In this overcome . In hoc signo vinces . In this sign , ( or by him that was crucified on this Crosse , and represented by this sign ) thou shalt overcome ; was the miraculous instruction given to great Constantine in his journey to fight with his enemies . And in hoc signo vincimus , by the power of his crosse do we overcome sins and Satan in our earthly warfare . And therefore to pray earnestly to God from whom our help commeth , must needs be a soveraigne preservative ; had we strength in our selves we needed not prayer : but having none but what God imparteth , we must pray , if we will have it . Secondly , God hath made & ordained prayer to be the means of obtaining his help : and therefore it must needs be a singular defence to the soul . I prove this by that speech of our Saviour , Mat . 7.7 . Aske , and it shall be given you ; seek , and ye shall finde ; knock , and it shall be opened to you . For every one that asketh , receiveth ; and he that seeketh findeth ; and to him that knocketh it shall be opened . In which words , 1. God promiseth to give us all good things , ( among which , help to avoyd sin is none of the least ) 2. He requireth a condition to be performed , and that is prayer , set out under three forms of speech , Ask , seek , knock ; all of these , are no more then this , Pray and ye shall speed . I might add many places more wherein prayer is urged by a promise of hearing and answering , and consequently required as a condition : namely , Psalm . 50.15 . Call upon me in the day of trouble , I will hear thee , &c. And Jam . 1.5 . If any man lack wisdome , let him ask of God , &c. But I forbear .

The evidence of this made the Ancients to call prayer Clavem coeli , the key of heaven , because it openeth heaven and all Gods heavenly treasures ; Innuā Paradisi , the gate of Paradise , because it letteth men in to God , and bringeth them with their requests into his presence . I may add , Canalem gratiae , a chanell , or conduit pipe by which the full stream of all necessary graces is derived and brought home to us . Nor hath God unfitly appointed this to be a meanes of obtaining all blessings , and among them , his gracious assistance in time of need : because it is an act and exercise of the foul , by which we do actually declare and acknowledge our absolute dependence upon him for all things necessary , and by which ( for this followeth the other ) we do abase our selves , and give glory to him , testifie our own emptinesse , and his fulnesse , yea and faithfulnesse and kindnesse toward us his poor creatures . If therefore we would have Grace to help in wine of need , Heb . 4.16 . strength and ability to forbear presumptuous sins ; let us go for it to the throne of Grace , and be frequent and fervent in prayer . That is the first preservative .

A second is Feare . 2. Preservative , Feare . Happy is the man that feareth alway , ( saith Solomon ) Prov. 28.14 . Why happy ? Because he escapeth mischief , as the anithesis in the next words sheweth , But he that hardneth his heart , shall fall into mischief .

There is a three-fold feare . 1. Of God . 2. Of sinne . 3. Of a mans owne pronenesse to fall into sin . Each of these holy fears is a good preservative .

1. Fear of God ; God is to be feared , as he is the Judge of the world , & consequently , armed with two terrible things . ( 1 ) Ability to punish all evill doers . ( 2 ) Authority to punish them : Every Magistrate ( who is Gods Deputy on earth ) hath both these , as we may see , Rom. 13.4 . He beareth not the sword in vain . He beareth the sword , that is implied , and there is his power and ability to curb offenders : he beareth it not it vain , i . God hath put it into his hands , not to brandish , but to smite with , when he hath occasion , as the next words shew , For he is the minister of God , a revenger , to execute wrath upon him that doth evil : there is his authority . Now , because every Magistrate is thus armed ; therefore he is to be feared by every evill doer actually or potentially . For so saith the Apostle ; But if thou do that which is evil , be afraid : for he beareth not the sword in vain . And this fear of the Magistrate is a means to restrain transgressours ; for surely that is the reason why the Apostle biddeth such to fear . Much more is the supreme Magistrate of Heaven and earth furnished with these two , and therefore is to be feared : and this fear is very availeable to hold in offenders , as appeareth by many examples in Scripture , and these among the rest . It is said of Job , He was a good man , and eschewed evill , but what was it that made him eschew it ? The words adjoyned do tell us ; He feared God , Job 1.1 . When good Obadiah was sent by his Master King Ahab , to fetch the Prophet to him , having found him he moveth him to go along with him , and not expose him to certain death and danger , with these words ; I thy servant fear the Lord from my youth . Was it not told my Lord what I did , when Iezabel slew the Prophets of the Lord ? how I hid an hundred men of the Lords Prophets by fifty in a cave , and fed them with bread and water , &c. 1 Kings 18.11 , 13. In this motive he mentioneth two things , ( 1. ) His inward qualification ; I fear God . ( 2. ) His outward pious actions proceeding from that inward good temper ; I hid and fed the Prophets . When the Queen did breath out slaughters against them , and other Courtiers were assistants to her in her cruelty , my hands were not embrued in their bood , but imployed in their protection and sustentation ; for I feared God . By these two examples we see how strong a bridle the fear of God is , to hold men in from sin . The efficacie of it may be further shewed by two other examples of men wallowing in foul sins for want of it . The first is , Gen. 20.11 . Where Abraham , being asked why he did not plainly professe Sarah to be his wife in Abimelechs Court , telleth his very thoughts , which were two ; first , that those wicked people would kill him , and so take away his wife from him . 2. That they would doe so , because there was no feare of God among them . Because I thought ( saith he ) surely the feare of God is not in this place ; and they will slay me for my wives sake . Because they wanted Gods true feare to damme in the flouds of their wicked lusts ; therefore he thought their lusts would overflow and break out into murther . The feare of God therefore is a floud-gate to stop the course of ungodlinesse in men . Another instance is in Rom. 3.10 , 11 , 12 , 13 , 14 , 15 , 16 , 17 , 18. Where ( 1 ) the Apostle reckoneth up many great impieties raigning in the hearts and lives of men , There is none righteous , all are unprofitable , their throat is an open Sepulchre , the poyson of Asps is under their lips , their mouths are full of cursing and bitternesse , their feet are swift to shed blood , &c. Foul matters all . ( 2. ) He assigneth the reason of all these prodigious iniquities , ver . 18. There is no feare of God before their eyes . If the want of Gods feare be the cause of such hearts and lives , the presence of it must needs be a means to prevent or expell them . And therefore Nehemiah doth impliedly commend it to the Jewes as a preservative against oppression , Nehem . 5.9 . in these words ; Ought ye not to walke in the feare of God , for the reproch of the Heathen ? The words are virtually a compound proposition , and may be resolved into these two simples . 1. For the honour of God , who is reproched among the Heathen through your misdemeanors , forbeare to oppresse your brethren . 2. To that end walk in the feare of God , have his justice and severity against sinners alwayes before your eyes ; for if you doe so , it will keep you from such foul faults as become not Gods people . It is ordinary in Scripture to couch a reason , or a rule , or a remedy against a sin , under the forme of an exhortation , ( as I noted in the opening of my Text ) for brevity and elegancies sake : and so doth Nehemiah here .

You see by these places , the force of Gods Fear in restraining grosse sinnes , that are under the power of will . And therefore it is not unfitly compared to the rudder of a ship , which is able to turn the ship about ( though it be a big and massie body ) when it commeth neer any rock , quick-sands , or dangerous places , that it dash not upon them , fall not into them , except a tempest violent and boystrous do rise unexpectedly , and rush it suddenly upon them . Tertul . praescr . adve● . hae . Ubi Deu● , ibi metus in D um , q●i est init●um s●pientiae ; ubi m tus in Deum , bi gravitas honesta , diligentia attenta , cura sollicita , & adlectio explurata , & communicatio del berata , & promotio ●m rita , & subjectio r●l giosa , & appa●tio d●vota & processio mod●sta & ecclesiu●ita , & Dei omnia . Where God is , ( saith Tertullian ) there is the fear of God , which is the beginning of wisdome : where the fear of God is , there is honest gravity , carefull industry , diligent reading , deliberate conferring , religious subjection , modest procession , devout comming to Church , and peace in the Church , with every thing that becommeth God : and therefore no deliberate sins , for they become him not .

Thus of the first Fear .

The second Fear necessary for the prevention of sinne , is , Fear of sinne , as of an edge-tool , or a deadly poyson , which can and will destroy the soul which entertaineth it . Of this fear and the effect of it we have an example , Iosh . 12.15 , 17.18 . When the Reubenites and Gadites , departing from the other Tribes to their inheritances , had built a great Altar upon the banks of Jordan , ( that it might be a monument to teach posterity , that though the river divided them from the rest of the Tribes , yet they were but one people : ) the children of Israel suspecting that they had an intent of revolting from their God , were smitten with a great fear , and expostulated with them to this effect ; What a trespass is this that you have committed , to turn away from following the Lord ? &c. Is the iniquity of Peor too little for us , for which we are not cleansed unto this day , &c. but that ye must turn away this day from following the Lord ? It will be , seeing ye rebell to day against the Lord , that to morrow he will be wroth with the whole Congregation . We see in this story ( 1 ) that the Israelites were extremely afraid of this supposed sinne , because they had sorely smarted for the like , & the prints of Gods rod were not all worne out untill that day : ( 2 ) that this feare made them presently put in , and use meanes to prevent the consummation of that idolatry which they imagined was begun . The same force will this feare of sin have in every man in whom it reigneth : which Saint Paul knowing , suggesteth it to the Hebrewes as a meanes to keep them from falling away , Heb . 4.1 . Let us feare ( saith he ) lest a promise being left us of entring into his rest , any of you should seem to come short . Any of you should come short , that is his meaning : ( for this word seeme , redundat , is put in , ( perhaps because the propriety of the tongue requires it ) See more pag 336. but carrieth no force with it , and so it doth in other places , viz. Luk . 8.18 . 1 Cor . 1● . 16 . ) his intent is , as we may see in the verses following , to disswade them from unbelief ; and his meanes to effect this , is the possessing of them with a feare of the mischief of it , exclusion from the promised rest . Feare of mischief by sinne breedeth a backwardnesse to it , even when temptations , occasions , and all things provoking to the commission of it are ripe & ready . Nor could the devill ever draw us so easily into sin as he doth , if he did not besot us and take away the fear of sins dangerousness from us ; which he laboureth to doe by presenting to our considerations all the conveniences that may be gotten by the sin tempted to . For sin in the Devils hand is like a picture with two faces , the one of some beautifull piece , the other of some ugly monster : of both these faces the Devill makes use . Or like the Syren , which hath a comely face , and goodly breasts , with which she draws her beholders within her reach ; and a Serpents taile armed with a deadly sting , by which she gives a mortall wound to such as unwarily and foolishly come too near her . When he would draw a man to sin , he setteth the best face of sin before him , and suggesteth the pleasure , profit , credit , ease , advancement that may come thereby . Thus he dealt with Eve , Gen. 3.5 . In the day ye eate thereof , your eyes shall be opened , & ye shall be as Gods knowing good and evill . But when he would bring a man ( the sinne being done ) into despaire of mercy , he representeth unto him the true , naturall , and monstrous face of it , and whispereth into his minde the misery and mischief which it hath exposed him to . We should therefore take heed of the Devill , when he thus transformeth himself into an Angel of light , and labour to behold sinne alwayes in its naturall hue : for it would be as effectuall in driving us from it , as our beholding of it in its borrowed beauty is , to draw us into it . A man that through ignorance or-fool hardinesse is not afraid of a Lion , will not avoid him , though he meet him in the street ; nor will one that feareth not poyson as a thing destructive to nature , forbear to drink it , if it be sweet : but you can hardly perswade a man that feareth a Lion , to come within the sight of a Lion ; or one that apprehendeth poyson to be a deadly thing , and therefore feareth it , to let down the least drop . Libenter carebo poculo , Epist 3 de vi a cler . ad Nepotian . in quo suspitio veneni , saith S. Hierom ; I will willingly want that cup , wherein there is but a suspicion of poyson , and so will any man that is afraid of it . S Paul knowing a Viper to be a deadly creature , and therefore justly fearing it , when he spied it on his hand , he presently shook it off , Act. 28. So a man that seriously apprehendeth every sin against conscience to be a Lion , a viper , a cup of deadly poyson to the soul , and so feareth it , will quickly shake it off , and the first motions by which this Viper leapeth upon him , before it fasten . The earnest intreaties of a father , the teares and naked breasts of a mother , are strong cords to bind a mans conscience with , and deliver him up as a prisoner to the Devill : Sed facilè rumpunt haec vincula amor Dei , & timor gehennae , but the love of God , Hier . ep . 1. ad Heliod and the fear of hell ( saith S. Hierom , will easily snap these cords asunder . I remember , how Hypatia a learned woman ( but a Pagan ) who lived in S. Cyrils time at Alexandria , Langi not in Niceph eccl . hist . l. 13. c 16. ex Suida . cooled the lust of an amorous young man , who for a great while together would not be said nay . She appointed him to repaire to her at such a time as it was to be with her after the custome of women ( though he knew it not : ) and when he came , she shewed him somewhat that disheartned him . In like manner , when men are very hot and earnest in their sinfull projects , a thorow and home consideration of the filthinesse and fearfulnesse of those sinnes which they have in chase , will discourage them in their pursuit : provided that they apprehend it to be , and fear it as it is , the far greatest evil in the world . Two things we may truly say of sinne , and of the mischief which it exposeth the sinner to : 1. That it is greater then any calamities which can befall a man in this world because he will not sinne . 2. That it is greater then can be countervailed by any good that may be gotten by the commission of a sin .

1. The mischief that may come by sinne , is greater then any misery that may befall a man because he will not sin : It is so in two respects ;

( 1. ) Of the duration ; All the calamities which can befall a man by the hand of Gods providence , or the common accidents of life , or for righteousnesse sake , are limited to this life , as our Saviour intimateth , Mat . 10.28 . Feare not them that kill the body . It is as much as if he had said , That is all they can do , that is as far as they can goe . And this Job intimateth also , Job 3.17 , 18 , 19 , &c. where speaking of the grave , he saith , There the wicked cease from troubling , there the weary be at rest : There the prisoners rest together , and heare not the voice of the oppressour . The small and great are there , and the servant is free from his Master . In which words we see , that Job took the grave to be a bed of rest , and death to be ( as it is ) terminus malorum , the end of all calamities incident to this mortality : And therefore he wisheth himself in the grave , that he might be free from the smart which he felt . I returned ( saith Solomon ) and considered all the oppressions that are done under the Sunne : and behold the teares of them that were oppressed , and they had no comforter : and on the side of their oppressors there was power , but they had no comforter . Wherefore I praised the dead more then the living , &c. Eccles . 4.1 , 2. In these words the Preacher implieth , that death putteth an end to all those tears , and temptations , and oppressions which can be occasioned by any man , or any thing but sin : for this is the reason why he applaudeth the condition of the dead above the living . But the miseries annexed to sin are longer lived , and are gnawing upon the soul when the worms are feeding upon the body ; death doth not terminate them , nor the resurrection neither , but increase them rather , and present the body to be seized on by those calamities which before did onely torment the soul . This the Apostle signifieth , 1 Cor . 15.56 . where he saith , The sting of death is sinne : other evills adde nothing terrible to death , but sweeten it rather , and make it welcome , because it devoureth them all : but sin armeth death with a deadly sting , because it maketh it to be a beginning of future mischiefs : for the mischief which comes of a sting , followeth it , and goeth not before it . Now , if sin be able to bring upon the sinner a longer living , nay , a never dying plague ; it must needs be a greater evill then any else that can befall a man by any other meanes then sin .

( 2. ) It is so in respect of the certainty . A man may live a great while in the world , and yet scape many a mischief ; yea such mischiefs as seeme to hang over his head , ready to overwhelme him , yea such also as are perhaps intended him for keeping a good conscience , and abstaining from sin . For God ( saith the Apostle ) knoweth how to deliver the Godly from tentation ; how to preserve them out of troubles and trialls in this world : but no man can live in presumptuous sins , and die in them likewise , but he shall be sure to fall into inevitable misery . Christ did once priviledge his servants from the hurt of serpents , and poyson , Mark . 16.18 . They shall take up serpents , and if they drink deadly poyson , it shall not hurt them , &c. but he never made any man sinproof : but hath peremptorily denounced tribulation , and anguish , indignation and wrath to the soul of every man that doth evil , Rom. 2.8 , 9. and hath irreversibly said , The soul that sinneth , ( i . deliberately and finally ) shall die , Ezek . 18.20 . It is the irrepealable sentence of the Law ; and therefore the Apostle calleth the Law , the strength of sinne , 1 Cor . 15.56 . because the sentence of it enableth sin to destroy the soul ; as the Law which maketh Felony to be a capitall offence , giveth it ability to cut off , and take away the life of the Felon . And therefore for this cause also , the mischief of sin is greater then the hurts that can come by any other meanes whatsoever , and among them by his care to avoyd sinne . Now , the sound apprehension of this excessive hurtfulnesse of sinne above all other evils , and the fear of it more then of any other , is a very forcible preservative against sinne . For , as the Asse who is afraid of a whip , or a cudgell , ( and therefore would feel the smart of neither of them , if he could chuse ) but is more afraid by a naturall instinct of the fire ; will never be drawn to go into the fire by the smartest lashes of the whip , or the shrewdest bangs of the cudgell , but will endure the paines of them even to death , rather then set his foot into the fire , because though he feareth them , yet he feareth this most . So , a man who is more afraid of hell-fire ( which is the proper punishment of sinne ) then of any temporall crosses ; though he be afraid of these , and would shun them if he could , will yet be content rather to endure these , then to commit sin , and so cast himselfe into hell , because though he be afraid of these as petty evils , yet he is more afraid of sin and hell , as greater evils .

Secondly , as sinne is annexed with greater miseries , then any that can seize upon us by other means ; so it is attended with greater then can be recompenced or balanced by any good attainable by sin , as we are taught by our Saviour , Mat . 16.26 . For what is a man profited , if he shall gain the whole world , and lose his own soul ? or what shall a man give in exchange for his soul ? In which words ( 1. ) He sheweth us , what is to be gotten by sin at the most , the whole world : ( and yet who ever got the tenth part of it by any sinfull course ? ) and what may be lost by it , a mans own soul , ( which can be lost by nothing else . ) ( 2. ) He compareth the gaine and the losse togerher in an interrogatory manner , What will it profit ? &c. and strongly denieth the gain to be such as can countervaile the losse ( for this interrogation is equivalent to a vehement negation ; What will it profit ? is as much to say , as , without question it will not profit . ) Now if the gaine of a world by sin will not be able to lie in ballance with the damage that the soul may sustaine by it , what proportion is there between the getting of a few pounds or pence , of a little vaine breath , or a slight preferment , or a few meales-meat ( for which sometimes men crack their consciences , ) the utmost ordinary possibilities of sin , and the lamentable and eternall ruine of the soul ? which made S. Hierom to call upon Rusticus in the words of our Saviour , Hier . ep 4. ad Rust . If thine eye offend thee pull it out ; if thy right hand offend thee cut it off ; for it is more profitable for thee that one of thy members should perish , then that thy whole body should be cast into hell : Nulli parcas , ut soli parcas animae , Spare nothing , that thou mayst spare thy soul . Were this transcendencie of sins danger above all advantages by sinne , well received into the minde , and consequently a strong fear of sin substantially rooted in the heart , men would not be forward for the getting of some slavish contentments in a sinful way , to runne the hazard of losing their soules . For , that which maketh them so ready to nibble at any sinfull bait , is a false opinion , that though some inconvenience may redound unto them by sinning , yet not so great , but that it may be countervailed by what they shall get by their sin . Apprehend it , fear it therefore as an unmatchable evill , and thou wilt not easily defile thy fingers with it .

The third requisite for the prevention of sin , is , a fear , or jealousie of a mans own pronenesse to fall into it . This is commended for this purpose in many places , Rom. 11.20 . Be not high minded but fear , saith S. Paul . His scope is there to preserve the Gentiles from unbelief , lest ( as the Jewes were , ) they might be broken off from Jesus Christ , that olive into which they were ingraffed , as we may see ver. 19 , 20. For the effecting of this their preservation , he prescribeth them a means , and that is , a suspicion and humble feare of their possibility and propensnesse to fall into unbelief . It is commended for the same use to the Corinthians , 1 Cor . 10.12 . Let him that thinketh he standeth , take heed lest he fal . The duty he exhorteth them to in that Chapter , is , to avoid all manner of enormous sinnes : Lust not after evil things , ver . 6. neither be idolaters , verse 7. nor commit fornication , ver . 8. nor tempt Christ , ver . 9. neither murmur ye against God , ver . 10. This duty of avoiding these foul sinnes , he stirreth them up to by an argument drawn from the danger of them , manifested in the destruction of many thousand Israelites in the Wildernesse , whom God severely punished for examples to us upon whom the ends of the world are come , ver . 11. This done , he shutteth up his exhortation with a rule or direction to them , how to keep themselves upright , Let him that thinkes be standeth , take heed lest he fall . His meaning is , Let him that standeth , take heed ; not , let him that seemeth to himself to stand , but indeed doth not . For , how can a man fall , who standeth onely in his own apprehension , and not indeed ? The word in the originall is {αβγδ} , in Latine videtur ; which in our English is sometimes translated he thinketh , and sometimes he seemeth , and many times is a meere expletive particle , which rather filleth up the sentence , then addeth any thing to the sense , Mr. Is. Casaub . in Capitol in . pag . 180. F.A. Isaac Casaubon citeth divers places in the Roman Historians , in which this word is so used . Among the rest , there is one out of Capitolinus , where speaking of a certaine Poem , he saith , Epigramma videtur exstare , the Epigram seemeth to be extant ; and then presently setteth down the Epigram it self : whereby it appeareth , that to seeme to be extant , and to be extant , is all one . Salmas . in J●l . Capitolin . p. 106. E. & , in Acl. Lamp●●d . pa. 236. D. Salmasius hath gathered divers sayings to the same purpose , both in Historians , and other Writers . And after both them Mer . Casu● . in Optatum . l. 1. p. 2. c . 7. Mr. Merick Casaubon hath observed the like manner of speech , not onely in Optatus , but in the sacred Text also ; such as these are ; If any man seeme to be contentious , 1 Cor . 11.16 . that is , if any man be contentious . And Heb . 4.1 . Let us feare , lest a promise being left us of entring into his rest , any of you should seeme to come short of it : that is , lest any of you should come short : for a bare seeming to come short , without a reall comming short is not a matter of that moment , as might deserve so grave an admonition and caveat . And so againe , Luke 8.18 . Whosoever hath not , from him shall be taken that which he seemeth to have : that is , that which he hath . For so this proverbiall speech is elsewhere set down , as Matth . 13.12 . Matth . 25.29 . & Mark . 4.25 . In some of which places , the thing taken away from him that hath not , is said to be the Talent that was committed to his trust . Besides , that which a man onely seemeth to have , but hath not , cannot be taken away ; In like sort , Mar. 10 , 42. {αβγδ} , They that seeme to beare rule over the Gentiles , as the old Church-Translation rendred it , is no more but {αβγδ} , They that do beare rule over the Gentiles ; as it is Mat . 20.25 . In these and such like speeches as these , {αβγδ} he thinketh , or he seemeth , is a meer expletive particle , without any signification . And agreeably hereunto , I construe this place of the Apostle : and I have reason for it , because besides the frequent use of the word , a man cannot in congruity be said to fall from that station in which he never stood .

The thing therefore which is implied in that Apostolicall direction , is , that heed taking and feare lest a man should fall , is a very good help to keep him from falling . It is also suggested to the Philippians for this end , Phil . 2.12 . Work out your own salvation with feare and trembling . Work out , &c. i.e. by constancy in a godly life make sure of heaven ; that is his exhortation : and that ye may continue in a holy course without foul sinnes , Feare and tremble ; that 's the qualification necessary for the enabling of the person to continue undefiled to the end of his life . In many other places besides , is this self-fear pressed on men as a preservative against sin , though not alwayes under the name of fear , but by other terms of like signification , viz. look to your selves , take heed , watch , walk circumspectly , &c.

And it standeth with reason that it should be a good preservative . For ,

1. It maketh a man to avoid the presence , yea , and the neighbourhood of sinne so far as is possible . For , being privie to his own weaknesse , and aptnesse to wound his conscience with sinne , he considereth that if tempting objects be before him , they will greatly winne upon him , and therefore he shunneth them . Because we know how easie it is to set tinder or flax on fire , we are very carefull to keep them asunder : so , the man that knoweth by experience , that the tinder or flax of his disposition , if it receive but a spark into it from any tempting object or occasion , will easily break out into a flame of evil action ; useth the best discretion that he can to keep out of temptation . He that findeth and feareth his pronenesse to drunkennesse and gluttony , will be carefull as far as his occasions , and the lawes of friendship and humanity will permit him , to avoid feasting and company-keeping . This jealous fear made Cyrus refuse to look on the beautifull Panthea , and when Araspes , to intice him , commended her beauty , to tell him , ergo impensius ab eâ abstinendum , the fairer she was , the greater danger there was in her looks . It made Alexander forbid his Captains to bring the paragon of beauty , Darius his wife into his sight . And Scipio Africanus with speed to send home to her parents a fair maid which one of his souldiers had brought him for a prize . He that suspecteth the mischiefs which his inclination to uncleannesse may bring forth , will keep out of vicious company and occasions leading to that sin , &c. As he that feareth himself , is desirous with David to keep himself from his own iniquity , Psa . 18. i . that iniquity which he findeth himself more inclinable to then to many others : so he is resolved with David to fly whatsoever may draw him to it , & to say , Away from me ye wicked , for I will keep the commandements of my God , Ps. 119. Occasions of sin do alwayes put a man upon a necessity either of perishing , or vanquishing . So intimateth Hier . ep . 47. de suspecto contubernio . Quid tibi necesse est in câ versari dom● , in quâ necesse habeas quotidie , tut perire , aut vincere ? S. Hierom ; Why must you needs live in that house , in which you must needs either perish , or vanquish every day ? A timorous man is loth to be put to either , and therefore avoideth them , and by so doing , many a sin also .

2. It maketh him arme and fortifie himself against the invasions of sinne , that if he should chance ( as who is not ? ) to be suddenly assaulted , he might have wherewith to defend himselfe . The Conie is a feeble creature , and endued with a naturall apprehension of its own weakeness , & therefore it useth to burrow it self in the ground , that it may retire thither , and preserve it self in the time of need . Men in times of Pestilence are usually afraid of themselves , and because they are so , if they cannot avoid all persons and places infected , yet they will be sure to eat and drink preservatives ; to fortifie nature , and keep the infected ayre from entring or fastening on them . So will a man do in this case . Keep out of all occasions of sin we cannot in this life , we must be daily presented with bewitching objects , and be in the company sometimes of ungodly persons : If we would wholly avoyd the company of such , We must go out of the world , saith St. Paul , 1 Cor . 5.10 . The necessities of life , and the condition of our persons and places will inforce our being , and somtimes our abiding also where we shall have temptations enough : the jealous Christian therefore doth what is next to be done , strengtheneth himself before-hand against the encounters of sin , prayeth to God for ayd , promiseth often to God and himself , that he will by the help of Gods grace keep himself untainted . With Job he maketh a covenant with his eyes , with David he setteth a watch before the door of his lips , and doth whatsoever his understanding may tell him wil be a help , and his jealousie may stirre him up to make use of for the manning and fortifying of the Castle of his soul , that sin may not enter .

3. This fearfulnesse will make him watch , that is , observe and mark every thing he doth , or is about to doe , that carryeth with it any semblance of sin , that looketh like an enemy to his soul . For Watchmen doe so , as we see by experience , especially in Wars : those that stand Centinell in a Camp , doe heedfully mark and question every suspicious person that passeth by , and will know who they are , where they have been , what they mean to doe , and whether they be friends or foes , before they let them passe . Bern . p. 1061. b . Hei mihi quia undique mihi tela video , undique tela volant , undique tentamenta , undique pericula quocunque me vertam nulla est securitas , & quae mulcent , & quae tristant , omnia timeo . Hei mihi , Alas for me ( saith S. Bernard ) I see wars providing for me an every side , weapons , tentations , dangers fly about me , and assaile me wheresoever I goe : which way shall I turn me ? There is no safe being any where ; I am afraid of every thing , of such things as delight me , and such things also as molest and make me sad . The right temper or a timorous Christian . Well , for this cause he goeth as a spie wheresoever he goeth , that he may be the readier to make his defence , it he be put to it upon the sudden . A man that feareth he shall be poysoned , observeth his meat and drink curiously : he that goeth over a narrow bridge in feare , walketh {αβγδ} , exactly , punctually , hath his eye on his feet : and he that traveleth on the high way in feare , looketh before him , behind him , on this hedge , and on that , that so he may not be knockt on the head suddenly , but may have liberty to cock his Pistoll , or to draw his Sword , if he be set upon . So watchfull also is the good soule that is jealous , and therefore misseth many sins which otherwise would overtake him . For watchfulnes is much commended and magnified for this use in many places of Scripture . By our Saviour , Watch , lest ye enter into temptation , Matth . 26.41 . By S. Paul , Eph. 6.13 , 14 , Stand , having your loynes girded : 1. Be provided for temptation , & then stand looking and watching for it : and by S. Peter , 1 Pet . 5.8 . Watch , for your adversay the devil goeth about seeking whom he may devour .

4. Lastly , this fearfulnesse maketh him resist manfully in the temptation . Fear doth not onely put wings to a mans feet , and make him flie , but metall into his heart , and strength into his arm , and maketh him fight , ( except it be a fear , accompanied with despaire of victory ) which needeth not be , nor is not in the Regenerate . ) A man who knoweth his body to be very penetrable , if he should be strongly smitten with a sharp sword , if at any time a sword be lifted up to strike him , will fence and ward off the blow as well as he can ; so , the man that feareth a temptation to sin , if it be applied , will easily enter into his soul , and draw him to sin ; doth not dally with it , and receive quietly the impressions of it , but opposeth the first on-set , and repelleth the first motion . We see that in all creatures capable of passions , one affection presently backeth another in its motion . For example , if any evill be presented which exerciseth and exciteth the passion of fear , if that evil be not preventable , this fear is accompanied with griefe ; if it be , then it is attended with desire to send it going , and with wrath and ire against it , which stirreth up resistence . A worme , if it be trodden upon , feeleth paine , and is affected with feare and grief : hereupon it turneth again , which is an argument of ire and endeavour to preserve it self ; and hence we use to say , Habet & musca splenem , the very Fly is not without her spleen . Nay , in creatures without life , there is a kind of sense of such things as are destructive to them ; from this sense comes fuga , a flying from those pernicious things , and pugna , a resistence of them . Fire when it is assaulted by water , as it hath an apprehension of it , and a feare lest it be quenched by it ; so it wrestleth with it , and laboureth to expell it , which is an act of ire . It cannot be otherwise with the jealous man ; as he is afraid of the temptation that assayleth him , so he is irefull and angry against it , and his anger sheweth it self in pugna , in making a quick resistence against it , and so preventeth or expelleth the sin suggested . By all this that I have said concerning this holy fear , you may see what a good preservative it is against sin : and therefore let him that would avoyd sin , and the bane which it bringeth , by grieving the Spirit , to the soul , be never without this three-fold fear , of God , of sin , of himself .

3. Preservativ● . Sobriety . A third preservative is Sobriety , which if we take it strictly , according to the common use of speech , is a vertue opposite to excesse in drinking ; if largely , a vertue contrary to excesse in the use of all lawful liberties , eating drinking , sleep recreations , and our callings too . I take it here in the larger signification , for moderation in all these things . That this is a soveraign help against sinne , I may prove by many testimonies of Scripture . In 1 Cor . 9.25 , 26 , 27. the Apostle sheweth it by a comparison , in which are considerable two things , both serving to our purpose . 1. The proposition , ver . 25. Every man that striveth for the mastery is temperate in all things : now they do it to obtain a corruptible crown , but we an incorruptible . In this proposition S. Paul sheweth us : ( 1. ) What men do that contend for a victory either in running or wrestling : they are temperate in all things ; in their apparell , they are as lightly clothed as may be ; in their diet , they eat and drink very little , they diet their bodies . ( 2. ) Why they do so , and that is implied in the first words , They strive for a mastery , they contend for a crown , a prize ; and therefore they neither load their bodies with superfluous garments , nor their stomachs with superfluous meat & drink , because these things would hinder thē in their contention , and make them lose the garland they strive for . 2. He applyeth this behaviour of theirs to himself : As they do ( saith he ) so do I , So I runne , so I fight : I keep under my body , and bring it into subjection , v. 26 , 27. And I do it for the like end too , v. 27. Least that by any means when I have preached to others , I my self should be a castaway , i . I deny my carkase many a pleasure , and abstain from many a lawfull liberty which I might peradventure use , by watchings , and fastings , and other severe exercises of holy discipline I keep my body low , that so I might hold out in my Christian course to the end , and prevent such sinnes as might make God account me a reprobate , a man unworthy of the crown of glory . From both parts of this similitude we may collect , that , abstemiousnesse in the use of earthly contentments , is an excellent means to keep men from stumbling , and falling by grosse sinnes in their Christian race , and consequently to enable them so to run , that they may obtain . This he setteth out likewise by the same similitude , 2 Tim . 2.4 , 5. No man that warreth , intangleth himself with the affaires of this life , that he may please him who hath chosen him to be a souldier , &c. where also we have , 1. The Act , no man warring entangleth , &c. And 2. the intent , that he might please him whose souldier he is , ( which he cannot do if he play such pranks , and receive such foyles as beseem not a souldier ) and hereupon he exhorteth Timothy to temperance , ver . 3. Thou therefore endure hardnesse as a good souldier of Jesus Christ ; and thereby thou shalt avoid many a sore foyle , and abstaine from many a foul sin , which would displease thy Captaine Christ , and displeasure thy self , ( for this must be added to make up a full sense : ) and then concludeth his exhortation with these words , Consider what I say , and the Lord give thee understanding in all things , ver . 7. as if he should have said , This counsell which I give thee for the inabling of thee to carry thy self at all times in a pleasing manner to God , is very good , and very available for that end , if thou dost understand and wilt consider it well , and therefore think upon it . Saint Peter also prescribeth it for the same purpose , 1 Pet . 1.13 . Wherefore gird up the loynes of your minds , be sober , &c. Where , first he giveth his counsell in a metaphor , gird up the loyns of your mind ; in which words Interpreters say , ( 1. ) that he alludeth to the practise of travelling men in those Easterne Countryes , who , because they wore long garments which reached down to their feet , tuckt them up , and girt them close to them when they were to take a journey , that they might not by hanging under their feet either make them trip and stumble in their going , or at least occasion them to go slowly . ( 2. ) They say that he intimateth two things ; 1. That earthly things too much affected , ( for then they become long garments ) are lets to a godly life , and means to make men stumble and fall into sin , while they are in the way of this life , travelling toward heaven ; 2. That therefore they must be tuckt up , and girt strait about us , .i. used sparingly by every one that would not fall , and so be hindred in , or put by his journey to heaven : the sparing use of them therefore is a means to withhold men from sin , that is the resultance of the metaphor . Secondly , the Apostle giveth his advice plainly in the next words , Be sober ; that so we might understand what he meant in the metaphor of girding up their minds . And that we might see to what end he adviseth to sobriety , he subjoyneth in the verse following , not fashioning your selves according to former lusts , &c. Sobriety then will help well to keep the man regenerate from returning to former lusts and sins which he committed in his ignorance , before his conversion .

He presseth it again as a good preservative , 1 Pet . c . 5. v. 8. and somewhat more plainly then in the former place . Be sober , be vigilant ( saith he ) for your adversary the devil , as a roaring Lion goeth about , seeking whom he may devoure . As if he should have said , You are all in a warfaring condition in the field with an adversary , and he no simple one , but a Lyon , a roaring Lyon : a diligent adversary , who is alwayes going about seeking whom he may devour , i . draw into sin , for he hath no way to devour men by , but that : therefore do you as souldiers in the field with an enemie would do ; they ply not their bellies , but use their meat and drink and sleep very sparingly , because , though this be not enough to prevent the mischief that is intended them by their enemies , yet it is one very good meanes of their safety , for it preventeth a sudden surprizall , and enableth them to make resistance : and so would a moderate use of meat , drink , pleasures , &c. keep you waking , and give you liberty to prepare for all encounters with the Devill , and consequently to defend your souls from the wounds of sin .

To proceed a little more particularly . The sobriety which I commend unto you as a preservative against sin , consisteth in three things . 1. Sparingnesse in the use of such comforts as we do allow our selves . 2. A totall forbearance of some . 3. Abstinence from other some for a time .

1. Sparingnesse in the use of such comforts as we doe allow our selves . This our Saviour exhorteth us to , Luk . 21.34 . Take heed to your selves , lest your hearts be over-charged with surfeiting and drunkennesse , and the cares of this life &c. You may eat and drink , but take heed you eat not to surfetting , drink not to drunkennesse , exceed not the limits of temperance in these things . This St. Paul commendeth to our practise , 1 Cor . 7.29 , 30 , &c. Let them that have wives , be as if they had none ; and they that weep , as though they wept not ; and they that rejoyce , as though they rejoyced not ; and they that buy , as though they possessed not ; and they that use this world , as not abusing it . In which words , 1. he permitteth us to buy and sell , to marry , to weep , to rejoyce , to use the world , to have not onely our hands exercised in the use of these earthly blessings , but also our affections moved by them : but 2. he limiteth us , and prescribeth the rule of moderation for us to goe by in the use of these things ; for , to weep as if we wept not , &c. is , to use and affect them remissely and coldly , and by consequent sparingly . Timothies necessities moved St. Paul to perswade him , not to limit himself to water , but to drink wine , 1. Tim . 5.23 . Drink no longer water , but wine , for thy stomachs sake , and thine often infirmities : but yet he setteth him his bound , but a little , Drink a little wine ; so may we , for our healths sake , drink wine , and take the comfort of many other good things that are before us , but yet we must take but a little , never exceed in their use . Two things we owe to our bodies , vitam , & valetudinem , life and health : both these we are bound to procure : and therefore , as every Israelite was permitted to gather so much Manna as served for the maintenance of his family : Exo . 16.16 So is every man allowed to take so much of these good creatures , as sufficeth for the preservation of his being and well-being . But as the Manna did corrupt , Vers . 20. putrifie , and breed worms , which was superfluous ; so will these blessings doe , if our hands be too deep in the use of them , and will breed some worms of pride , idlenesse , forgetfulnesse of God , which dispose to many other sins .

2. This sobriety standeth in a totall forbearance of some of these earthly contentments . Our Saviour telleth us , that there were some which made themselves eunuches for the kingdome of Heavens sake , Matth . 19.12 . His meaning is , that some who might have taken wives to themselves , as others doe , doe yet forbeare , and lead a single life : and why ? for the kingdome of heavens sake , i . that they might be freed from worldly cares , how to maintaine their wives and children , ( for he that is married careth for the things of this world , how he may please his wife : but he that is unmarried careth for the things that belong to the Lord , how he may please the Lord , 1 Cor . 7.32 , 33. ) and consequently from those sinnes which are either annexed to , or springing from cares , and so , may be sure not to misse that heavenly kingdome , of which too many through these occasions come short . Virginity ( saith Hier . ep . 8. ad Demetr . - Non est ipsa virtus , sed fundamen●um virtutum-gradus p●abet ad summa scandentibu● ; nec tam n si sola fuerit virgin●m coronab●t . S. Hierom ) is no vertue of it self , but it is a good foundation to build a vertuous life upon ; it is a good step or help to such as are climbing to perfection , and yet if it be alone it will not crown the Virgin . The like may be said of abstinence from certain meats and drinks : In it self it is a thing indifferent , and pleaseth God no more , then the use of them doth ; but yet it may be a good help to many vertues , and is a good preventer of many vices . And therefore , as some men do make themselves eunuches for the kingdom of heavens sake , so it is not amisse for others to abstain wholly from some kinds of meats and drinks for Heavens sake . Surely that which S. Paul meant , when he said , he beat down his body , was , that he did wholly deny it some pleasing & desirable things , that he might thereby prevent such sinnes , as being admitted might have made him a cast-away . We find by experience , that our affections are more strongly set , and our minds do more constantly run on some kind of delights then on others ; trahit sua quemque voluptas , every man hath his proper pleasure : we find also , that in the use , or for the sake of some foolish contentments we have often overshot our selves , and broken the back of a good conscience . From the use therefore of such things it is our wisdome , and our safety wholly to abstain . For example , if a man do strongly delight in wine , and be very apt to forget himself when he is drinking of it , what matter were it if such a man did wholly forbear it ? It would keep him unspotted from many a sin , not to meddle with it . And if a man finde himself very much inclined to gaming , and know that he hath often been occasioned by it to sweare and curse , and neglect his calling , waste his time , and spend his money , &c. it would be a point of discretion for such a man to forbear such gaming as doth thus over-master him and draw him into sinne . Many a foul sin would be prevented , if men would circumcise their pleasures , and wholly deprive themselves of the use of some unnecessary contentments .

3. This sobriety lieth in a temporary abstinence , in a cessation at some convenient times from the enjoyment of such comforts as we ordinarily allow our selves . Defraud not one another , except it be with consent for a time , that you may give your selves to fasting and prayer , &c. saith S. Paul , 1 Cor . 7.5 . In which words he giveth a double counsel to the Corinthians ; the one intentionally and directly , defraud not one the other , i . let not husbands and wives deny one the other the use of their bodies , for fear lest Satan take occasion hereby to tempt them to adultery : the other occasionally and by intimation , except it be with consent for a time , that ye may give your selves to fasting and prayer . And here he counselleth to a two-fold abstinence at some convenient time . ( 1. ) Abstinence from the use of the marriage bed with mutuall consent . ( 2. ) Abstinence from our wonted food ; that ye may give your selves to fasting , &c.

It is good therefore for men sometimes to forbear the use of these and the like liberties , for those good ends which may be effected thereby . Sir Edwin Sands speaking of Lent , saith to this purpose ; It is to the Italians , 1. a bridle to check sin , which otherwise in them would waxe unconquerable ( they being a Nation given to sensuality , blasphemy , murder , and many other impieties : ) 2. a spur to move them to vertuous actions : and that therefore it was Gods great mercy to that people , that the severity of Lent should be still preserved among them , lest otherwise the flouds of sin growing so strong and outragious , and having no bounds or banks to restrain them , might plunge that whole Nation into such a gulfe of wickednesse , and bring them to that last extremity , which should leave them neither hope of better , nor place for worse . Sand . relat . p. 20 , 21.

Of like use might the religious observation , and wise improvement of Lent be to us , did not our love of carnall liberty , and our fear of being superstitious , make us turn profane , and stand against all good orders , ( especially if imposed by Ecclesiasticall authority ) that tend to the beating down of the body , and the weaning of us from sinne . And for the same end would such voluntary abstinence as we now and then , as discretion shall guide us , might impose upon our selves , conduce : It would make sinne more strange , and works of piety and vertue more familiar to us .

All these kinds of Sobriety are very good preservatives against sinne : The reason is , because they remove some dispositions of mind and body , caused by excesse , which do strongly incline to , and fit men for sin . First , they remove some dispositions of mind .

The first disposition is , inordinate love of earthly things . This is bred and brooded by excesse in their use : Experience sheweth that the more a whores company is used , the more a wantons affections are intangled by her ; and the more a man useth wine and tobacco , the more he loveth them , so much , that he is not contented but when he hath a pot or a pipe at his mouth . The prosperity of the Israelites and their abundant use of those things did strongly draw their affections toward them , and therefore the Prophet complaineth , Hos . 4.11 . Whoredome and wine , and new wine steale away their heart . On this experience was grounded the Poets speeches ; Crescit amor nummi quantum ipsa pecunia crescit ; Ovid . Rem Am. l. 2. Non facile esuriens posit â retinebere mensâ , & multum saliens incitat unda sitim . The love of money increaseth as the money it self increaseth : the more a man aboundeth in wealth , the stronger is his thirst after it ; the more a man in an ague or dropsie drinketh , the more he may . It is no easie thing to bridle appetite at a full table . And where a vehement affection to earthly things is rooted , there the soul is strongly disposed to many foul sins , nay to any that may help him to the enjoyment of them . We use to say , Hunger and thirst break down stone walls , i . they stirre up a man to use all meanes for the getting of meat and drink , and to break through all obstacles , by wch he is barred from them . And Solomon saith , Cant . 8.6 , 7 , Love is strong as death , jealousie is cruell as the grave , the coales thereof are coals of fire , which have a most vehement flame . Many waters cannot quench love , neither can the flouds drown it : if a man would give all his substance for love , it would utterly be contemned . Strong as death , cruell as the grave , .i. as death and the grave devoure and conquer all things , {αβγδ} Sic . dictum à postulando , quod ore biante repleri expetat , unde insatiabile dictum , Pro . 27.20 & 30.16 . Buxt . from whence the Grave hath its name : so , love devoureth and overcommeth all difficulties and distresses that might hinder the enjoyment of the thing beloved : the coales thereof are coales of fire : i . as coales of fire , especially when they have in them a flame of the Lord , .i. a most vehement flame , will burne & consume all things that come in their way : so , a violent love to any thing ( be it good or bad ) will lick up all impediments . Many waters cannot quench it , &c. i . all the difficulties cannot discourage it , all the troubles that lie between it and the object toward which it moveth , will not be able to hinder it in its motion . If a man would give all his substance for love , it would be contemned , i.e. Love , if it be strong , will not be bought off from the thing beloved by the offer of any thing in the world , but will slight , and in contemning would contemne , trample upon all things whatsoever , by which the making of a divorce between it and the thing beloved should be attempted . This is indeed a description of the nature and efficacy of that spirituall love which every true spouse of Christ beareth to him : but it belongeth proportionably to any serious and fervent love which a man beareth toward any thing that pleaseth him . Love ( though much misplaced ) if violent , will stir up a man to doe or suffer any thing by which he may be made compos voti , the enjoyer of that which he loveth . Davids love to Michal made him venture his life deeply for the purchase of 200. fore-skins of the Philistines , which her father made to be the price of her : and Iacobs love to Rachel made him contentedly and patiently to endure two seven yeares hard services , and to make no reckoning of them , that at last he might obtain her , Gen. 29.20 , 27. The Hellespont could not daunt and discourage Leander , but rather then he would not enjoy his beloved Hero , he would swim to her over the Sea , and so adventure , nay lose his life in attempting to obtaine his love . Of this efficacy is the excessive love of worldly delights , that man that is possessed with it , will be content to use any means , or adventure upon any sins ( though to the ruine of his soule ) which may make way for his enjoyment and use of such Delilahs as he delighteth in . And therefore carnall affections are compared by some Writers to a halter about a horses neck ; Fatius . l. de mortif . c 9. p. 127. because , as a horse which is broken loose , may be easily taken again by the halter about his neck ; so , a man who by the grace of conversion is escaped out of the Devills hands , may be taken againe at the Devills pleasure , and brought into his power and slavery again , by unmortified affections to worldly things , if they remaine in him . These affections are likewise resembled to a strong Cable , by which a ship is tied fast to the shore : let such a ship be rigg'd , her sails spread , let men by rugging at the oares , o● shoving with their shoulders , seek to launch her out , and set her going , yet she stirreth not , but sticketh still in the mud , because the rope holdeth her : So , let a worldly-minded man begin to hoise up and spread the sailes of good desires , and use some endeavours to put forth into the way of a vertuous life , it is but to little purpose : those ropes of carnall affections by which he is tied fast to the world , will hold him still in the muddy shore of a bad life . And therefore ( according to the counsell Hierom . prolog . ad Paulin . Festina quaeso , & haerentis in salo naviculae funem praescinde potius quam solve . Saint Hierom giveth to a friend ) we must make haste and cut these unhappy cords , if we cannot untie them , Eradenda Cupidinis pravi sunt ●lementa . Hor. Car . l. 3. ad . 24 or else we shall be held fast in many foul sinnes . Now , this is done no way better then by moderate use of earthly things . We see , that the keeping if a child from the dug , is the way to withdraw its affections from it : and there is no betrer means to cool a young mans hot love to a woman , then to absent himself from her company . And therefore many young Gentlemen who place their affections strongly where they should not , are sent , for the cooling of their love and desires , by their parents , to travell for a time , that absence might breed oblivion , and in time a remisse affection toward those beloved persons . And so , if a man be wedded to any of these sensible things , the forbearance of them , or the sparing use of them will greatly avail to the divorcing of his affections from them , and so , will hinder the commission of many sins with which men usually pollute themselves for the fruition of them .

2. Another evill temper of heart , which strongly bendeth men to sin , is security , or incogitancy of such things as being throughly thought of would hinder it : Which things are , the end of our creation , and redemption , the certainty of death , the uncertainty of life , the severe account we must give , the just retribution we shall have , the miseries of the damned in hell , the blessednesse of the Saints in Heaven , &c. These things being sadly and frequently thought upon , would quench our burnings and lustings after sinne . But these good thoughts , and an inordinate life are scarce consistible : Men deeply busied , and buried in earthly imployments and enjoyments , have neither any profitable spare time , nor yet a mind to fall upon these sober and serious considerations ; they are rejected commonly by such , as too incongruous to their avaritious , voluptuous , lazy , easie kind of life . This wisdome is too high for these fooles : And therefore needs must excesse in these allowed liberties dispose men strongly to many sinnes ; and the abridging of our selves in their use prevent many . But we must not let these things go without a proof or two .

For the proofe of the first ; namely that incogitancy disposeth to sin , consider what the Psalmist saith , Ps. 36.1 , 2 , 3. The transgression of the wicked saith within my heart , there is no fear of God before his eyes : for he flattereth himselfe in his own eyes , untill his iniquity be found to be hatefull : the words of his mouth are iniquitie and deceit : he hath left off to be wise , and to do good , &c. Some say , that the meaning of the second verse , is , that let wicked men think what they will themselves , yet Davids heart told him from their works which he saw , that there was no fear of God before their eyes . If this be the meaning , then this followeth , that security and a bad life go together . From the third verse Calvins note is , Eos blanditiis alere sua vitia , that wicked men are wont to cherish their vices by flattering themselves : which self-flattery must needs be joyned with security and incogitancy of God and his judgements . Consider also what our Saviour saith , Mat . 24.48 , 50. But and if that evill servant shall say in his heart , My Master doth delay his coming , and shall begin to smite his fellow-servants , &c. Here are two things mentioned , 1. security . My Master delayeth his comming . 2. The effect of it , and begin to smite : Security then enclineth men freely to impiety . Jeremy imputeth the impudent sinnes of the people ( For it is impudencie in sinning that he meaneth by this phrase , Her filthinesse is in her skirts ; ) to the forgetfulnesse of their later end , Lament . 1.9 . And King David implyeth , that the forgetfulnesse of it is the cause of the usuall follies of mens lives , Psal . 90.12 . by his prayer , Teach us so to number our dayes , that we may apply our hearts to wisdom : So much also our Lord implyeth , Mat . 25.5 , 8. where he saith , That while the virgins slept , their lamps went out . The meaning is , that while men are secure , their graces are quenched , and their care to avoid sin , and so to please God , is decayed . This is the first thing .

For proof of the second , ( which is , that customary excesse in the use of earthly things breedeth incogitancie , ) take first two speeches of otr Saviour . The one is , Mat . 24.39 . where he sheweth the state of the old world , and saith , They were eating and drinking , marrying and giving in marriage , &c. and knew nothing till the floud came and swept them away . In these words , ( 1 ) He intimateth their deep security ; they knew nothing , that is actively , reflectingly , they minded nothing that might have prevented their sins and ruine . ( 2. ) He signifieth the cause , They did eat and drink , marry , &c. till Noah entred into the Ark , i.e. they gave themselves to these jollities , it was their trade to be joviall ; hence came their spirituall lethargy , they knew nothing . His other speech is in Luk . 21.34 . Take heed to your selves , lest at any time your hearts be overcome with surfetting , and drunkennesse , and the cares of this life , & so that day come upon you unawares .

Here our Saviour disswadeth from excesse , by an argument drawn from an evill fruit of it , the stealing of the evill day upon us . And in this there are two things , one included , and the other implied . The thing included , is , that thoughtlesnesse and forgetfulnesse of that day , is the reason why it commeth so suddenly : to men who stand with their loynes girded , and lamps burning , alwaies waiting for their Masters comming , it never commeth suddenly . The thing implyed is , that , excesse occasioneth this stupidity and forgetfulnesse . And if excesse occasion it , sobriety must needs remove it , and therefore it is a speciall preservative against sin .

A third distemper disposing men to a vicious conversation , is , pusillanimity . Sometimes a man cannot avoid foule sins without some expence of credit , ease , profit , preferment , liberty , friends , Country , yea and life too , as our Saviour intimateth , Mat . 16.24 . If any man will come after me , let him deny himselfe , and take up his crosse and follow me . And Luke 14.26 . If any man come to me , and hate not father and mother , &c. As if he should have said , My service is a costly service , many times it so falleth out , that he that will serve me faithfully , and keep a good conscience in all things , must be put sorely to it , and be content to take up the Crosse and part with his dearest friends , nay his dearest self too . And experience quickly proved his words true , for the Disciples were fain to be whipped and stocked , imprisoned , famished , banished , derided , ( and what not ? ) for the keeping of a good conscience , and the avoiding that heavy sin of positive unbelief ; as the History of the Acts sheweth , and that place in S. Paul , 1 Cor . 4.9 , 10 , 11 , 12 , 13. where he draweth a Catalogue of those armies of sorrows and disgraces which they endured . So hard it was , in those times especially , to abstain from foule sins without great losses and crosses , that S. Paul went up and down preaching this doctrine , That through much tribulation we must enter into the Kingdome of heaven , Act. 14.22 . and he peremptorily avoucheth it in his second Epistle to Timothy , c . 3. v. 12. Yea , and all that will live godly in Christ Jesus must suffer persecution . What doth he meane by that speech of his , Heb . 12 4. Ye have not yet resisted unto bloud , striving against sinne ; but this , that somtime sin cannot easily be avoided , but with striving , with resisting , yea , and with resisting unto bloud ? he meaneth the heart-blood , he may be put to redeem a good conscience with the price of that , much more with the losse of reputation , the common crosse of all such as desire to live honestly , as S. Austin affirmeth , where he saith , Quotidiana fornax nostra humana lingua , Mens evill tongues are our daily tryals and portions : and before him the Prophet Esay , c . 59.15 . He that abstaineth frome vill maketh himself a prey . Now in such a case , the cowardly Christian maketh shipwrack of a good conscience . It is welcome so long as it may bring him friends , credit , profit , and worldly glory , or ( perhaps ) as long as it will but stand with these ; but if he must buy the keeping of it with the losse of these , his heart faileth him , and he letteth it goe . But who is so great a coward as the worlds minion ? Pleasures and worldly delights immoderately followed , emasculate a Christians courage , & strip him of all manly resolutions . l. 1. de Inverit . er . c . 14. Polydore Virgil telleth us , the Egyptians forbad their young men to learn musick ; quia virorum effaeminatrix , because it made men effeminate . It is true not onely of musick , but of all other delights also over-freely followed , for we see by experience , that Gallants , &c. who are bred up in all sensuall contentments , cannot , nor will not endure much hardnesse in the service of their King : men of meaner conditions prove stouter and better souldiers , and dare , when they are put to it , adventure where the other dare not follow . In the seventh of Judges v. 5 , 6. God enjoyned Gideon to take into the field with him against the Midianites , such onely as lapped the water like a dog , and to dismisse those that kneeled and lay down upon their bodies to drink . No doubt it was Gods intent , that he should take the hardiest , and let the cowards go , and that it should appear by this action , who of them had or wanted metall . This is a fit representation of the persons we are speaking of , Carpet Knights , covetous or voluptuous livers , who must have their fill of these earthly comforts , and sit by it , ( as we use to say ) are like those souldiers who lubber-like lay along to take their drink , and thereby discovering themselves to be faint-hearted Punies , were dismissed the Armie . Sober Christians who drink but a little wine , take but a little sleep , a little pleasure , even no more then will suffice for the sustaining of nature , and whetting on their spirits to honest labour , are like those souldiers who did lap like a dog , with a little bending of their bodies to take up the water , and thereby shewing their stoutnesse , were retained to enioy the honour of that great victory . And therefor if we would be men of courage , such as can be content to endure some disadvantages for the keeping out of sin , we must but lap like a dog , we must not make a trade of stuffing our bellies , pampering our bodies , & delighting our senses . While Archbishop Cranmer was in prison , where he was at a short allowance , he was resolute to resist unto blood , striving against sinne ; but afterward , when he was entertained by the Popish Doctors with store of good cheer , and taken to bowles and other recreations , his courage began to abate , and he yielded to that unworthy sin , which cast a shadow upon his former constancie , and cost him abundance of after-sorrow . His slender fare , and strait handling , and want of these corrupting comfors , did fill him with those noble and undaunted spirits , which his excesse ( though but for a while ) did rob him of : By which example of his we may see , how much an abstemious course of life conduceth to the prevention of sin , and how greatly intemperance disposeth to evill . It is a noted fable , that there was a contention between the North-winde and the Sun , who should tire the traveller first : hereupon the North winde began to blow with all its might upon the poor traveller , to discourage him ; but he when he saw the wind high , girt his clothes close to him , thrust his shoulder into the wind , and went forward in his journey . After the winde had playd its prize , the Sunne breaketh out , and darteth his scorching beames upon the traveller , who feeling himself even melted with heat , throweth off his clothes , sitteth down , and giveth over his journey . The morall may be this , of which we are speaking , that Sobriety ( which is a voluntary poverty ) and the cold blasts of habituall hunger & thirst , watching and paines-taking , will make a man who is travelling toward heaven to gather all his spirits together , and with a manly resolution go on still in the way of a good conscience , maugre all the mischief he meeteth with for the keeping of it : but the sweet beams of carnal delights insinuating their force secretly into the soul , do so melt and enfeeble it , so dishearten it from enduring any great matters , that off go our clothes , and down sit we : our journey towards heaven is at an end , and our consciences are cast off , if any great matters are to be undergone for the retainining of them . Be sober therefore in those lawfull liberties you do enjoy , and it will keep you from cowardise , and all other dispositions of heart which make men lean towards sin , and consequently from sin it self .

Secondly , it will also remove all ordinary dispositions of body , by which men are both inclined and enabled to sin . The body is the souls servant , by which her commands are put in execution ; it is her instrument , by which she doth either good or evill : nor is it a meere passive instrument , which the soule may command at her pleasure , and make use of to what purposes she listeth ; but active , such an instrument as hath some power over , and influence upon the soule ( as some servants have over their masters . ) Hence the Philosopher saith , that , Mores sequuntur humores , A mans manners follow the leading of his humors . If the body be full of melancholy , or of those indispositions which accompany it , the soul is lazie , unapt for , and unwilling to good duties : if it be full of choler or blood , the soul is enclined by the presence and abundance of those humors to over-much jollity , to pride , passion , uncleannesse , and idlenesse : and this way it doth the soul most hurt , and provoketh it to the foulest sinnes . These bodies of ours therefore must be kept in a middle condition , neither too high , nor too low . For if we keep them too low , they will be like beasts over-loaded , which sink down in their journeys , and lay their burdens on the ground : if too high , they wil kick against the soul , as horses too lightly laden spurn at them that drive them ; & there is no better way to keep our bodies from extremes , then a thrifty mediocrity in eating , drinking , sleeping , and the like . I beat down my body , saith S. Paul , 1 Cor . 9.27 . and bring it into subjection : where he doth imply , that his abstinence and moderation , by which he kept his body under , did make it subject and serviceable to his soul , and take from it that malepert and saucie disposition of waxing wanton against the soul , and drawing it to those vices of idleness , uncleanness , and many more , which otherwise it would have ; had : Sine Cerere & Baccho friget Venus Unchast desires , wanton behaviours and practises grow cold , if they be not fomented by too large a diet . Dry dirt ( saith Clymacus ) is not fit for swine to tumble in : Climac . de discret . grad . 36. nor is a body macerated and dryed up by abstinence fit for devils to find contentment in , or make use of . Abstinence therefore and sobriety in all outward things , is an excellent preservative against many sins of an high nature , dangerous consequence : and therefore let every good man that would keep himself undefiled , be no stranger to it .

A fourth preservative , is , forbearance of smaller sins . 4. Preservative . Abstinence from smaller sinnes . When men give liberty to themselves in lesser sins , they quickly fall into greater : from smaller oathes they quickly proceed to deeper , from customary vaine-swearing to forswearing , from contemplative venery to actuall , from lesser purloynings of wood , poultry , sheep , and other small things , to robbing of houses , and assaulting of mens persons and lives upon the high way . We use to say , that he who will take his liberty to the full , and doe all that he may doe , Greg . l. 5. moral . Solas in ●ll●citis non cadit , qui se aliquando & à licitis cau●è restringit . will easily be brought to doe more then he may . He onely ( saith S. Grego●y ) falleth not into things unlawfull , who wisely denieth himself sometimes such things as are lawfull : and so , that man that inureth himself to lighter sins for quality , or degree , will not stick at greater , if there be occasion . Blessed is the man ( saith David ) that walketh not in the counsell of the ungodly , nor standeth in the way of sinners , nor sitteth in the seat of the scornfull , Psal . 1.1 . In these words ( as Expositors say ) are mentioned , {αβγδ} Vide Bucer . in Ps. 1 ( 1 ) three degrees of sinners , ungodly , sinners , scornfull . Ungodly , are such as sin now and then . Sinners , are customary , and profest sinners , ( for in Scripture notorious offenders were for the most part called sinners {αβγδ} , as namely the Sodomites , Gen. 13.13 . and so the Amalekites , 1 Sam . 15 , 18. and the Gentiles , Gal. 2.15 . and Mary Magdalen was so called , Luk . 7.37 . A woman which was a sinner , i . a notorious sinner . ) Scorners , are such as are so hardned in sin , that they make but a jest of it . ( 2 ) Here are laid down three degrees of participating with sinners , in these three words , walking , standing , sitting . To walk in their counsell , is , to like and have a mind to their evill courses : to stand in their way , is to resolve to be of their society : to sit in their seat , is , Toti in eorum societatem commigrare , to addict our selves wholly to their company & courses . ( 3 ) The facility of passing from one degree of sin to another is here intimated ; as Bucer noteth Primum , aliquantulum arrident , &c. First , the courses of evill men please us , and allure us to imitation , Bucer . in Psal . 1. but as yet we stand not with a fixed resolution in them . But if we doe not presently withdraw our feet , by custome their deeds will grow more pleasing to us , and then we stand among them : and if we allow our selves to stand among them , at last , all shame being rejected , and Gods feare repelled , we will wholly addict our selves unto them . It is also Calvins observation on those words , Because ( saith he ) the devill doth subtilly insinuate his deceits ; Calv . in Psal . 1 that no man may be deceived unawares , the Prophet sheweth , how by little and little men are wont to decline from the right way . Neque enim primo statim gradu , &c. For men doe not at the first step ascend so high as to a proud contempt of God : but after they have begun to give an ear to evil counsel , the devil leadeth them on further , till they rush into manifest defection . And a little after he saith , That when a man hath been willingly carried after evil lusts , the custome of sinne doth so inebriate and besot him , that forgetting himself , he waxeth obdurate in wickednesse , which the Prophet calleth ( standing in the way : ) and at length followeth desperate obstinacie , which he pointeth at under the metaphor of sitting . Thus far Calvin . This text then is a confirmation of the point in hand , that he who would abstain from greater , must forbear the smaller sins . Totum humanum genus hoc ordine in poenam aeterrā ruit . Prinum accendit , postea vires ignibus praeb●t post●emà flammam ingred●tur , quam paravit . Quando igitur primum si bi homo aeternum accendit ignem ? s● cum primum peccare incipit . Quando autem vires ignibus praebet ? Cum utique peccata peccatis cumularit . Quando verò ignem aeternum intro●bit ? Quando irremediabilem primum malorum omnium sum●a● , cr●scentium del●ctorum iniquitate compleverit . Salvian . de provid . l. 4. All mankind rusheth in this order into eternal punishment . First , he kindleth the fire , next he giveth strength to it ; and lastly , he entereth into the flame which himself hath prepared . But when doth man begin first to kindle this eternall fire ? namely , when he first begins to sinne . When doth he give strength to it ? when he heapeth sinnes to sinnes . And when doth he enter into eternall fire ? Why , when he hath filled up the irremediable sum of his sins by the iniquity of his encreasing faults . They are the words of Salvian , by which he sheweth , that men come not to the height of sin , and so to punishment at once , but by degrees , from lesser to greater . Now lesser make way for greater sins four wayes .

1. Because they dispose the soule to greater : in a mans body fruquent labours , though but little , beget a fitness to endure greate : as Milo's customary carrying of his Calf , while it was young , enabled him to carry it on his shoulder , when it was a Bull . In a garment we see , that a little rent maketh it sit to receive a wider , every little naile , or throne will tear it easily , when once a hole is made in it . In a house , if there be but a little breach made for a little theef to enter , he will quickly make a greater for worse theeves to get in . So it is with the soul , if a man keep his heart so carelesly , that he suffereth some breaches to be made , he doth but fit it hereby for the receiving of greater , when the devill shall assault it . Homo frequenter venialiter peccars in materiâ determinatâ aliquâ , acquirit fortem inclinationem ad majora ; A man that often committeth lesser sins in any kind whatsoever , getteth thereby a strong inclination to greater sins of that sort . This made S. Gregory say out of the Wise man ; Qui minima contemnit , paulatim decidit , he which taketh no heed of the least , falleth by degrees into the foulest absurdities . Aug. l. 9. confes . c . 8 It●que ad illud modicum quotidiana modica addendo ( quoniam qui modica spernit , paul●tim decidit ) in e●m co●su●tudi●e lapsa erat , ut propè j●m pl●nus mero caliculos inhanter h●uriret . St. Austin , as he is liberall in laying open his own defects , so he toucheth upon his mothers . He saith , Surrepserat ei vinolentia , a too much love of wine did steal upon her : But how came this to passe ? he telleth , that it came by sipping a little wine now and then , when being a young girle , and waiting at the table , she was to fill wine to her father and mother . She did it not ( saith he ) out of any drunken humour , but meere youthfull wantonnesse : but yet she did it , and by doing it often she had contracted such a love to it , that she could afterward with greedinesse drink up , and draw drie whole cups of wine . And this ill custome would have brought upon her a kind of necessity to have committed some greater indecencies that way , had not God by stirring up a servant of her fathers to reproach her , and call her meribibulam , a wine-bibber , cured her in time of that weaknesse , which S. Austin therefore calleth medicinale ferrum , a curing weapon . Thus small sins dispose the soul for greater .

2. They withdraw that which should and might hinder greater , I meane the Feare of God , and the sense of sinne . Consuetudo peccandi tollit sensum peccati , custome in sinning taketh away the feeling of sin : It is a known saying , and experience proveth it true . As continuall labour hardeneth the hand , that it is not of a tender sense , but without feeling of such pricks with a pinne or a needle , as could be felt by , and fetch blood from a hand unaccustomed to paines taking ; So , a conscience used to work hard at some kind of sin or other , becommeth brawny and senslesse . And from senslesnesse commeth a ready yielding to any wicked actions that are probably and temptingly propounded , as we may see Ephes . 4.19 . where the Apostle describing the vices of the Gentiles , pointeth at the cause , which was , senslesnesse of their sins ; Who being past feeling , have given themselves over to lasciviousnesse , to work all uncleanness with greedinesse . In his Epistle to Timothy , 1 Epist. Chap. 4. ver . 2. giving notice of those wicked men that should be in the world in the last times , among other characters setteth this brand upon them , Having their conscience feared with a hot iron . Surely his meaning is , that this their senslesness should beare the weight of , and be reputed and noted for one cause of those other sins , which are there reckoned up . This is the second way , by which lesser sins make way for greater .

3. They incourage the Devill to come on with strong temptations to fouler sins : as a maids facility in yeilding to some lighter toyings , giveth incouragement to a wanton to move her to greater incivilities ; and a mans unseasonable patience , in putting up some smaller wrongs , doth but hearten some insolent nature to offer him greater indignities . Resist the Devill and he will flee from you , saith S. James , Chap. 4. v. 7. If he flee when we resist , he will come on when we yeild . Verecunda sunt initia peccati ; the beginnings of sin are bashfull ; the Devill will begin in a modest manner , with temptations to small matters ; if he find us so courteous as to give way to them , then like a bold beggar he will be upon us for greater courtesies . King Ahaz , when he had seen at Damascus an Altar which he liked , and had sent the patterne of it home to have one made like to it ; he set it first in the Court , by the brazen Altar : but when the Priests ( who should to their power have resisted him ) gave way to him in that , he placed it higher between the Temple and the brazen Altar ; their yeilding made him bold , who at first was more bashfull . And so will our yeilding embolden the Devill to draw us by degrees from lesse to more , till we have made up the measure of our iniquities .

4. They cannot be excused , or concealed , or maintained , but by the adding of weightier sins to them . We use to say , uno absurdo dato mille sequuntur ; if in disputation , the answerer grant his adversary but one absurdity , if this adversary have skill to mannage his advantage , he will be put to admit a great many for the defending of that one : So , if in temptation we admit one sinne , though never so smal , if the Devil think of making use of this advantage , he will force us for the defence of that , to yield to more , as examples tell us . Sarah , when the Angel told her , she should have a child , laughed ; and when he took notice of it , she denied it , Gen. 18.12 , 15. To conceale one sin , she committed another , and her laughter brought forth a lie . St. Peter also , when he denied his Master , began with a plain and single deniall , I know not the man : but proceeded for the better satisfaction of those busie-bodies ( if it might be ) to a deniall with oathes and execrations ; he cursed and swore that he knew not the man . If he had stoutly confessed his Master at the first discovery , he had not thus intangled himselfe ; but having permitted the Devil to draw him to one sinne ; for the maintaining of that he committeth a second , and a third , and both of them worse circumstanced then the first . S●xt . S●ver . Biblioth l. 4. e● Joh . Zonara . Eudocia the Empresse , a worthy woman , and wife to Theodosius Junior , having received of the Emperor her husband an Apple of incredible bignesse , ( wh●ch was given him ) gave it to Paulinus a learned man , and for that cause familiar with her : Paulinus , not knowing from whom the Empresse had received it , giveth it as a rare gift to the Emperor . Hereupon the Emperor sendeth for his wife , asketh her for the Apple : she , because he did so earnestly inquire after it , fearing that if she had said , she had given it away , her husband the Emperor would have been displeased , made answer that she had eaten it : He urging her to tell true , she swore that she had eaten it : upon this the jealous Emperor killeth innocent Paulinus , and hateth his wife .

If this excellent woman had given no way to sinne at first , if she had not through fear told an untruth ; she would not have waded into the sinne of perjury : but giving way to a first little sinne , for the backing of that , she was drawn into a second great sin , which cost her innocent and learned friend his life , and her selfe the losse of her husbands favour . We find this verified in our servants many times ; who , when they have finger'd , and medled with such things as they should not , & so are chidden for it ; ( to make their Masters believe that they are innocent ) stoutly outface and deny what they have done , to quit themselves of the blame which they have deserved . For one thing ill done , they lie , and perhaps curse , yea and forswear , plunging themselves into many far greater errors then the first was . And perhaps the Devil to help forward works of darknesse , may tickle a man in the head with these thoughts : I have sinned in this and that kind already , and have offended God ; and therefore I had as good wade a little deeper in , and commit a third and a fourth ; I can but anger God , and that I have done already , over shooes , over boots , being in , I will goe forward , what ere come of it . And that the Devil doth sometimes encourage men by such fancies to adde sin to sin , we have an instance in the Busbeq . ep . 1. p. 26. Cùm verò non minores poenas post hinc vitam sibi paratas arbitrentur , si vini minimum biberint , quam si plurimum , qui semel vinum ●ustaverint , potare p●rgam quod v●luti poenâ ●●m commissâ , peccent impu tè , brietatem in luc●o ponunt . Turks , of whom it is reported , That ( because they think they shall be punisht no more in another world for carousing whole cups , then for tasting a small drop of wine ) having once ventured to sip a little wine , they drink without measure , accounting their after-cups their gain .

In all these respects , a mans walking in any by-way of sinne , may well be compared to running down a Hill ( as a mans proceeding in vertue to running up ) a man that runs up a hill , may stop when he will , not so , if he runne down ; there is no stop till he come to the bottome . Facilis descensus averai ; sed revocare gradum , su●erasque ●scender● id au●as , h●c labor , hoc o●us est . Vi●g . Aen . So , if a man be climbing the hill of vertue , he may sit down , and give over when he thinketh good , and he shall have helps enough to move him to it ; but if he be running down the steep hill of a bad life he can hardly give over running , till he be at the bottome of the hill , till he have finished his sinne .

Plut. Vita . Alex . Plutarch tells us , that when Alexander the Great did first put on the Persian habit , ( which was contrary to the Macedonian attire , and therefore distastfull to his souldiers ) he did not weare the bravest , but the civillest fashions ; such as came short of the Persian bravery , & exceeded the Macedonian simplicity . And in ●his kind of apparell he did not shew himself to his people all at once , but by degrees : First , he wore it onely when he conversed familiarly among those Barbarians : Next , when he kept at home , and was in the company of his familiar friends : After that he put it on in publick , before all his Souldiers : And lastly , when he sate in state , to doe justice , and receive Petitions . So fareth it with men when they begin to fall to any sin , they doe it by degrees , proceeding from lesser to greater acts , from lighter to heavier circumstances , from a modest and private , to a publick and shamelesse committing it .

By the least Commandements Gods meaning is to hedge in the greater : and if we bread this hedge , and violate the lesser , we shall quickly come to invade upon the greater . Patente porta impossibile est malum non ulterius procedere ; if once the hedge be down , hogs will into the garden ; and if the gate be opened , troops of enemies will enter ; if one small sinne be admitted , many greater will after them apace . Gal. 2.4 , 5. False brethren came in privily ( saith St. Paul ) to spy out our liberty , that they might bring us into bondage : To whom we gave place by subjection no not for an houre , that the truth of the Gospel may continue with you . Where he saith , they came in privily to bring them into bondage ; his meaning is , that they would have brought in a Jewish rite or two , and so by degrees have corrupted the Gospel and them : and when he saith , he gave not place by subjection one houre , that , &c. he meaneth , that he manfully set his foot against theirs , and yeilded not an inch of ground to them , but kept his own ; for feare lest by yielding a little , he should in the end have lost all . A good example for us to follow : if we would not be overcome of greater sins , give not the least ground to lesse : for having eaten of the Devils porridge , ( as we say ) we wil quickly taste of his flesh . And therefore if thou wouldst not wound thy soul , and grieve the Spirit with sins of a high nature , have as little to do as may be with sins of a lower rank . That 's the fourth Preservative . 5. Preservative Diligent in some honest imployments .

A fift Preservative is , Diligence in some honest imployments . Labour was imposed on men for a curse ; In the sweat of thy brows thou shalt eat thy bread , Gen. 3. but God turneth it into a blessing , and from a punishment of sinne , hath made it a means to hedge out sin from fastening upon us . For , 1. It filleth the mind with lawfull thoughts , and those thoughts keep our evil thoughts , which are the beginnings of all sinnes : we use to say , intus existens prohibetalienum , that which is within , keepeth out that which is without : and we see it is so . For if we fill a cup or a vessell with wine , while the wine is in , we can put in no water : so , while by occasion of our callings , our heads are taken up and busied with honest cogitations , we are not fit to receive any evill motions , if the Devil should suggest them . 2. It exerciseth , and imployeth the senses , which are the gates of the soule , at which most sins which men commit , are let in . Now , if these gates be shut ( as they are when they are seriously occupied about honest and necessary business ) bewitching objects cannot enter , to treat with the affections about those sinnes , which they would perswade to . 3. It taketh up a mans time , that he hath no leasure to follow those sinnes , which if he knew not how to spend his time , he might perhaps be moved co commit . 4. It discourageth the Devill from tempting us : as we use not to speak to a man , when we see him busily talking with others , or seriously imployed about some work , because we think he would not mind us , but we should lose our words should we speak them : So , the Devill doth not ordinarily set upon them whom he findeth busied in the actions of their callings , because he presumeth he shall but lose h●s labour .

Man Aug de Civ . Dei . l. 3. c . 9. Minus eum sortè decepissent si ●tiosum minimè reperissent : quantò enim minus eum ●ccupatum ●nvenerunt tantò magis ipsi occupav●ruat . ( saith S. Austin , speaking of the long peace which he enjoyed ) had been lesse deluded by devils , if he had been lesse idle ; for by how much the lesse they found him busied , by so much the more they entred and possessed him .

Constant diligence therefore in some good imployments , is a good preservative against sin . And therefore Hier . ep . ad Rust . S. Hierom exhorteh Rusticus a Monk , to be alwayes doing somewhat ; either planting and graffing of trees , or digging and making garden-beds , or weaving of baskets , Bee-hives , and fishing-nets , or writing of books ; and he giveth him two reasons . 1. Because I● deside riis est omnis otiosus . Ut te semper inveniat occupatum . the idle man is alwayes lusting after some forbidden thing or other . 2. That the Devil when he commeth , may finde him well exercised . To whet him to this , he setteth before him an example of the Monks of Egypt , who were all imployed in some bodily labour : Non tam propter victus necessitatem . quam propter animae salutem ; Not so much for the procuring of necessary food , as for the preservation of their soules from temptations and sinnes . Were this instruction well observed by such Abbey-lubbers as lurk in Monasteries now adayes , those Vestals would not keep a perpetuall Fire of lust in their souls , nor would their houses be dens of thieves , cages of uncleane birds , and meer nurceries of vice , and vicious persons .

But now on the other side , Idlenesse is the mother of much sinfulnesse . Ezekiel reckoneth up three sins of Sodome ; pride , idlenesse , fulnesse of bread , Ezek . 16. He referreth all the rest to these three , as the causes of them all . Fulnesse of bread breedeth pride and idlenesse ; idlenesse begets a great many other sins . St. Paul , 1 Tim . 5.13 . first , taxeth the vices of young wanton widowes ; they were busie-bodies , gadders to other folks houses , pratlers of things that were not fit to be spoken of . Secondly , he insinuateth the cause of these evill practises , which was Idlenesse , Quae●itur Aegysthus quare sit factus adulter , In premotu causa ●st , d●sidiosus erat . if it were not a procuring cause , it was at least a preserving cause of those their sins : and if it occasioned such sins , what sinnes are there , which it will not dispose men and women unto ? Whom doe we see so vitious in their lives , as young Gentlemen who want imployment ; or poor men , who though they have Callings , are yet too idle to follow them ? The fruit of idlenesse in those , is drunkennesse , whoredome , gaming , flocking to play-houses , and other corrupting places ; in these , sharking and pilfering from their neighbours , to supply their own necessities . When a man is idle , his time seemeth tedious , and he hunteth after pleasures and recreations to passe away his time with : and those delights , are either sins themselves , or are connexed with , or previous to sins of the deepest die . And when a man is idle , his mind being out of good thoughts , is ready to receive any bad impressions ; as a Table-book which is empty , is fit to receive any letters or characters that a man will put in ; and a Mill , if there be no good corne in it , it will grind any thing which you put in . Hence come many evill thoughs , and from evill thoughts vicious actions ; which Cato observing , said , Nihil agendo homines malè agere discunt , Men by doing nothing learne to doe that which is evill . This made S. Bernard call idlenesse Sentinam vitiorum , a sink of vices : and S. Austin , pulvinar Satanae , the Devils cushion , or pillow to leane upon : His meaning is , that the idle soul is a fit place for him to lodge in . We must therefore take heed of idlenesse , and live in some constant good imployment , if we will keep out of abominable sins .

A sixth preservative against them is , firme resolutions , 6. preservative . A setled resolution against sinne . and if there be occasion , Vowes .

1. Firme resolutions . A man that is indifferent whether he sink or swim , sinne , or no , is in a wavering condition , easily overturned when a temptation commeth , as S. James telleth us , Iam . 1.8 . A doubl●-minded man is unstable in all his wayes . Double-minded , {αβγδ} , of two minds , equally carrying himself ad opposita , toward contrary objects when they are propounded ; this two-minded man is unstable , and consequently , if he be in a good way , soon cogg'd out of it by an easie temptation . As children , because they are unsetled , are easily cozened of their money , or clothes ; and as strawes , papers or any other light things , which lie unsettled on the ground , are hoysed up and carried any whither by the least blasts : so is a double-minded and an unstable man , who is off and on , in and out , without any great difficulty drawn away into wickednesse . But it is otherwise with the resolved Christian ; he hath fixt his foot , and will not be removed ; it must be a strong temptation , that bloweth him down . Resolution is like the balast of a ship , which poyseth it against wind and weather , and maketh it cut the waves , and put on handsomely toward the heaven . Both these may be exemplified in Orpah & Ruth , and S. Austin .

Touching Orpah and Ruth we read , first , that they both intended to leave their own countrey , and go with Naomi their mother in law into the land of Israel , and this intention they began to put in execution , Ruth . 1.7 , 10. Secondly , after some perswasions given by Naomi to her two daughters , Orpah relenteth , and with a complementall salutation returneth to her Countrey , ver . 14. but Ruth tarrieth with her still , she clave unto her , saith the text , all her mothers perswasions could not drive her away , nor her sisters example discourage her . What was the reason why Ruth could not be removed , and why Orpah was so soon intreated to be gone ? Surely this , Ruth had set up her resolution to abide with her mother , and Orpah had not . That Ruth had considered all discouragements , of strange countrey , strange god , &c. and digesting them all , had pitched her purpose , we may see , ver . 16. Ruth said , Intreat me not to leave thee , or to return from following after thee : for whither thou goest , I will go , and where thou lodgest , I will lodge ; thy people shall be my people , and thy God shall be my God : where thou diest , I will die and there I will be buried . The Lord do so to me , and more also , if ought but death part thee and me .

This noble resolution of Ruth made her over-look all discouragements , and adhere to her mother , and the want of this made Orpah to flinch , and leave her . So , there be many that set out toward heaven , and goe in the way that leadeth to it : of these , some returne to sinne againe , others hold on their religious course . Of this difference the chief reason is , Aug. l 8. confess . resolution in the one , and unresolvednesse in the other . The other example that may set forth this to us , is of Saint Austin , whose story in brief is this . 1. He was convinced of his evill courses & the necessity of leaving them , as men when they wake in the morning , and see broad-day light to come in at their windowes , know that it is time to rise . 2. He wanted resolution to leave his old wayes : the sense of the seeming sweetnesse of his sins made him loath to rise out of them , as the ease and warmth of a mans bed maketh him unwilling to get up . C. 5. God ( as he saith of himself ) called upon him , Excitare qui dormis , Awake thou that sleepest : but he had nothing to answer , Nisi tantum verba lenta & somnolenta , But onely lazy and sleepy words , Modo , ecce modò , sine paululum , tresently , by and by , let me alone a little . When through the strength of conviction , he prayed for continency with his lips , he prayed against it in his heart , Lord give me chastity , Sed noli modò , but doe not . C. 7. He did not turne a deafe eare to his old lusts , but gave them leave to parley with him , C. 11. and pull him by the sleeve , and say , Dimittis ne nos ? & à momento isto non erimus tecum ab aeterno ? What ? wilt thou leave us ? from this minute shall we have no more to doe with thee for ever ? 3. All this while he stuck in the birth , his conversion went not forward , C. 5. as he acknowledgeth . Modò & modò non habebant modum , & sine paululum in longum ibat . His [ presently ] and by and by had no reason in it , his [ let me alone a little ] proved a great while . 4. At last he begins to grow resolute , being rowsed by three things . C. 7. ( 1 ) First by a lecture of Potitianus , wherein he discoursed of the rare life of Antony , and the conversion of certain dissolute fellowes who were Souldiers , by the reading of that life of his : For thus he speaketh to Alipius his intimate friend , after he had heard that narration ; Quid patimur ? quid hoc est ? C. 8. quid audisti ? surgunt indocti & rapiunt regnum coelorum , & nos cum doctrinis nostris ecce ubi volutamur ? What doe we ? what is this that thou hast heard ? Rude and illiterate persons rise up and take the Kingdome of heaven by violence , and we with all our learning , loe where we wallow ! and after he blameth himself for his double-mindednesse , and calls it a monster . ( 2 ) The second thing that awakened him was a vision presented to his fancy : He thought he saw Continency comming toward him with a great company of old and young , maids , boyes , widowes , all sorts attending her : he thought he heard her flouting him in this manner ; Tu non poteris quod isti & istae ? C. 11. What , Austin , canst not thou doe as these men and women , young men and maidens doe ? what ayleth thee ? C. 12. This wrought much upon him , and made him crie out ; Quam diu cras & cras ? How long shall I say , to morrow , to morrow ? Cur non hodie , cur non hâc horâ finis turpitudinis meae ? Why is there not to day , why not this houre an end put to my filthinesse ? ( 3 ) The third thing that wrought with him , and drove all home , was the admonition he received from a strange unusuall voice : he heard some-body singing sweetly , and looking out of the window and listning , he perceived the burden of the song to be , Tolle lege , tolle lege , C. 12. Take up and read , take up and read : hereupon he took up the book , opened it he cared not where , and lighted upon those words of S. Paul , Rom. 13.13 Let us walk honestly as in the day , not in rioting and drunkennesse , not in chambering and wantonnesse , &c. A fit place it was for him , whose sinne was luxury ; and it wrought a sudden setled resolution in him to cast away his works of darknesse , and put on the armour of light . For he telleth us , that having read these words , he had his fill : Nec ultra potui legere , nec opus erat ; he neither could , nor needed to read any more . 5. Having thus resolved to break all barres and bands that held him off from a godly life , he left his dearest sinnes with a great deale of ease : and as it were wondering at himself , he cryeth out ; Quam suave mihi subitò factum est carere suavitatibus nugarum ? L. 9. c . 1. How sweet was it upon the upon the sudden to me to want the sweets of former vanities ? Quas amittere metus fuit , jam dimittere gaudium erat ; Those follies which I was afraid to lose , I was content joyfully to part with .

By this story we may see what an enemy to a good life unresolvednesse is ▪ and how much a setled and obstinate resolution furthereth it . As it made St. Austin take the Kingdome of heaven by violence , and break off his dearest sins in a moment : so it is able to make a man who hath forsaken the corruptions that are in the world , to have no more to do with them again for ever . And the reasons are these :

First , a resolute man shall not be troubled with many temptations from the devill , or provocations by his friends and companions ; especially when his resolutions are once known : before they are known he may . Before Naomi knew that Ruth was firmly purposed to abide with her , she moveth her with strong arguments to go home to her friends and Country ; but when she saw her resolute , she gave over disswading her . When she saw ( saith the text ) that she was stedfastly minded , — {αβγδ} or ( as the originall runnes ) that she made her self strong ( against her perswasions ( then she left speaking to her , Ruth . 1.18 . Before Saint Pauls company knew how fully bent he was to go to Jerusalem , they set upon him with teares and intreaties , and by many reasons disswaded him from going thither : but after he had flung them all off , and made it known how resolute he was to go thither , though it should cost him his liberty , nay his life ; it is said , they ceased , saying , The will of the Lord be done , Act. 21.13 , 14. Hier . de vi●â Hilarior . When Hilarion first entred into the Wildernesse , the devil sought by inward excitations of lust , by outward terrifying apparitions , and by lashes and other abuses offred to his body , to draw him back to the world ; but after he saw that Hilarions heart was fixed , he gave him over . And so he did set upon Christ , before he understood him well ; but when he perceived what a resolute and tough souldier he had met with , Math 4. he quickly departed from him ; and we read not that he tempted him any more . So likewise when the devil or our friends see , that we will not be stirred , nor removed from our godly resolutions to abstain from sin , by all the temptations and sollicitations which they can use , they will give over their labour in vain , and perswade us no more .

Secondly , if a resolved Christian be inticed , he will not be induced to that which is evill ; his resolution setleth him : the devil may fling his fiery darts of evill suggestions at him , companions and friends may shoot the arrowes of strong perswasions against him ; but he like a wall of brasse , beateth them all back , and remaineth as he did . Like the Halcyon which hovereth against the wind , contraria spernit , he despiseth whatsoever opposeth him in his course . He is like a rock in the Sea , which cannot be over-turned by the strength of the mightiest waves or , like a mountain in the earth , which shrinketh not , stirreth not for all the winds that may daily and violently incounter it . Justum & tenacem propositi vi●um , non civium ardor prava jubentium , non vultus instantis tyranni mente qualit solidâ . Neque Aust● dux inqu●et : turbidus Adriae , nec fulminantis magna Jovis manus . Si fractus illabatur orbis , impavidum ferient ruinae , &c. Hor. Car . l. 3. Ode 3. When the Syrens by their sweet songs drew a great company of Ulysses his followers out of their ship to their destruction ; Ulysses who had the wit to bind himself fast to the mast of the ship , to stop the eares of his servants with wax , escaped the danger , those Syrens could not devoure them . So , when friends and acquaintance come with their bewitching intreaties to draw us from God , if our eares be stopt , if our hearts be bound to the mast of a fixed resolution , we shall send them away as they came , and escape those sins and dangers which they seek to draw us unto . Davids heart was set to serve the Lord , and to d●shonour himself , so God might be magnified : and therefore when Michal despised him for dancing in an Ephod before the Ark , and befooled him for his paines ; he was so far from being discouraged in his service of God , that like the Palm-tree , he did niti in pondus , grow the more resolute for those disheartnings . It was before the Lord ( that I danced ) who chose me before thy Father , and all his house , to be King of Israel : therefore I will play before the Lord , and I will be more vile then thus , and base in mine own sight . 2. Sam . 6.20 , 21 , 22. Be stout and resolute therefore in a good cause . First , consider seriously the necessity of thy forbearance of sin , except thou meanst to smart soundly for it . Fore-cast all dangers & inconveniences that can befall thee for righteousnesse sake : Digest them all , and then conclude with thine own heart to forsake them for ever , Hier . ep . 1. ad Heliod . Ecce adversarius in pectore tuo Christum conatur occidere . whatsoever it may cost thee . A man knoweth not how hard he may be put to : An adversary in his own breast may suddenly arise and endeavour to kill Christ ( as Hierom speaks ; ) his mother that bare him in her womb , that nursed him at her breasts , may chance with weeping eyes and moving words to perswade him to that which is evill , his wife that lyeth in his bosom as Dalilah did ( Judg . 16.15 . How canst thou say , I love thee , when thy heart is not with me ? ) may haply intreat him by all the bands and passages of love that have been between them , to make shipwrack of a good conscience ; and his dearest friends and familiars may perhaps lie at him for such a businesse too ; nay more , the devill may raise up crosses and afflictions against him of all sorts , no wayes to be avoided but by putting forth his hand to wickednesse . In such cases , if a man be not resolute , he will fall ; all these are strong cords , and will hold a man under Satans slavery , except by the strength of an all-conquering resolution he snap them asunder . Be fixed then in thy godly purpose , as Joshua was , who set up his staffe , and resolved stedfastly , that , let others do what they would , he and his houshold would serve the Lord . Josh . 24. In vit . Galeac . Set forth by Crash●w . and as Galeacius the Marquesse was , who , when his friends sent messengers to Geneva , with many great offers to draw him back to Popery again , sent them away with this peremptory answer , I esteem one dayes communion with Christ in the Gospel above all the gold in the world . So Luther resolved , Sleid . Comm . l. 3. anno 1521. Et Osiand . cent . 16. l. 1. c . 29. who being disswaded by his friends from going to Worms by their burning of his bookes , which was a shrewd sign how roughly they meant to handle him , and by the example of John Hus , who was by a trick procured to come to Constance ( under the promise and hope of safe conduct ) and there burned , answered them to this purpose : There is a great assembly of Princes there , and I may do God service by professing my faith in their presence ; and therefore , were there as many devills in Worms , as there be tiles on the houses , Hier . ep . 1. ad Heliod . I will go . Solum pietatis genus est , in hâc re esse crudelem , It is a chief point of piety , and I may adde of Christian policie too , to be inexorable and cruel in matters of this nature .

And if thou findest not thy resolutions strong enough to hold thee in , back them with vowes . Examples of men vowing against sinne we have many . Ezra 10. The Israelites were commanded to put away their strange wives : and , because it was an irksom thing for them to leave their wives , with whom they had lived perhaps many yeares , and upon whom they had begotten many children ; therefore they were content to lay upon themselves a vow that they would do it , v. 5. In the fifth of Nehemiah , v. 12. Nehemiah made the people promise to restore the goods which they had gotten by oppression , & to forbear their crue●ty against their poore brethren for the time to come ; and because he would be sure to hold them to it , he made them sweare and vow to that which they had promised : and to make their vow to make the deeper impression in them , he used a solemn ceremony at the imposing of it , and denounced a solemn curse , ver . 13. I shooke my lap , and said , So God shake out every man from his house , and from his labour , that performeth not this promise ; even thus be he shaken out and emptied : to which the people assented , and all the people said Amen . Also Neh . 10.29 . It is said , that the people entred ino a curse , and into an oath , to walk in Gods law , & to observe all the commandements of the law . By these places we see , that it is no new thing for men to bind themselves from sins , ( especially such as they can hardly forbeare ) by strong covenants and vows to God . But is a vow so strong a bridle to hold in wild colts , to restrain from sinne men who otherwise would be trading with it ? Without doubt it is , as may appear both by examples and reason .

By examples , Josh . 9. the Israelites having taken an oath to do the Gibeonites no harm , though afterward they understood that those Gibeonites were Canaanites , people devoted by Gods appointment to the sword ; yet they slew them not . What was the reason ? Nothing but their vow , as we may see ver. 19 , 20. But all the Princes said to all the Congregation , we have sworn unto them by the Lord God of Israel ; now therefore we may not touch them . This will we do unto them : we will let them live , lest wrath be upon us , because of the oath which we sware unto them , &c. In Judg . 21.1 . All the men of Israel had sworn in Mizpeh , saying , There shall not any of us give his daughter to Benjamin to wife : Because of this vow , though afterward they repented them , ( because this restraining of the Benjamites from marriage , would be a meanes in short time of extinguishing the whole Tribe , ver . 2. ) yet they durst not bestow their daughters upon them , ver . 6 , 7. but were faine to use their wits , and to make some shifts ( though none of the honestest ) for the furnishing of their brethren the Benjamites with wives , as we may see , ver . 14 , 19 , 20 , &c. And to joyn to these a third out of Florus ; The terrour and tamer of the old Roman pride , great Hannibal , ( who made a way where he found none , through the impassable Alps into Italy , and in three battels so pierced Romes breast , that she had then breathed her last , had he as well known how to use as to get the victory ) was carryed on to these high exploits and hostile acts , by the strength of a vow which his Father Hamilcar had caused him to make before the Altar of Jupiter , L. Flor . l. 2. c . 6. never to hold friendship with the Romans .

By these examples we see , how strongly men have held themselves to be restrained from such things , as they have vowed against , and provoked to the contrary .

A vow therefore made against any sinne , is a powerfull meanes to withhold hold a religious mind from it .

And the reason is ; Because a vow is not a single promise made to God , but an Oath , as appeareth in all those instances which have been produced : and every Oath hath two things in it , either formally , or virtually . 1. An attestation , he that voweth calleth upon God to beare witnesse of that which he promiseth , and of his sincere intention to do as he saith . 2. An imprecation , or a c●lling upon God to punish him , either determinately , in this or that particular which he sets by ; or , indeterminately , in what thing soever God in his wisedome shall think fit . And therefore who is he , that having made a vow against a sin , will not tremble to think of breaking it , if he know what a Vow is ? ( and if he do not , he is not fit to make it ) For , in that he hath called God to bear witnesse of his promise , he knoweth ( 1 ) that he cannot break this promise without taking Gods Name in vain , and making the God of truth witnesse to a lie . And ( 2 ) in that he hath wished , that some heavy plague might fall upon his head , if he break his promise , he knoweth , that the breaking of it will be a dangerous tempting and daring of God to doe his worst : For God hath usually punished vow-breakers exemplarily , as appeareth by the stories of Sauls bloudy house , who for breaking the vow made to the poore Gibeonites , and killing them , were by Gods just judgement hung up , 2 Sam . 21.9 . and of Ananias and Saphira , Act. 5. who , for withholding that money in part which they had vowed to the Lord , were suddenly struck dead by S. Peter . And therefore if th●s he tempt God it may prove the ruine of his soul and body , because he is a just God , and hath an {αβγδ} , a revenging eye , many times answering sacrilegious vow-breakers according to their imprecations . Smart●ng have Gods plagues bin , which he hath inflicted on perjured persons , the experience of which made the Poet say — Si quis multum perjuria celet , Sera tamen tacit is poena venit pedibus . Though the God of heaven seeme to wink at mens oath-breakings , and vow-breakings a long time together , yet punishment is comming toward such offenders with a slow pace . Sacred for this cause hath been the bond of an Oath or Vow among all people , and carefull have they been to doe or forbeare what they have vowed . If a man therefore find his corruptions strong , and his resolutions weak against any sin , it will be a point of good discretion for him , to adde unto his honest purposes a sober and serious vow against it : for if any thing can hold him in , that will .

Object . But will not a man by vowing bring himself into a snare , and make himself more obnoxious to Gods judgment then he needs ?

Ans. If he vow sincerely , with a hearty desire to forsake his sinne , and out of a religious intention to leave it , it will prove no snare to intrap him , but a bridle to hold him out of the snare both of sinne , and punishment , which naturally followeth sinne , as the shadow the body , and the wages the work ; For 1. It will keep him from sinning wilfully : It is possible through sudden surprizall he may fall into the sinne vowed against , the strength of the vow notwithstanding ; but it is hardly possible for him to sinne that sinne in cold blood deliberately , the consideration of his vow continuing . 2. If he doe sinne that sin through meere frailty , besides his generall and deliberate purpose , and so break his vow , God who is mercifull to meere weaknesses , will in goodnesse forgive him that taking of his Name in vaine . It is no snare at all . In a word , it may prove a snare accidentally , through a mans negligence to keep it ; but it is no snare properly and in its own nature , but a preventer of sin and punishment . And so I have done with the sixth preservative against sinne , Resolutions and Vowes .

The seventh is , 7. preservative . A sanctified use of afflictions . a sanctified use of afflictions . To send afflictions , it belongeth to God , as himself intimateth , Amos 3.6 . Shall there be evil in a City , and the Lord hath not done it ? But to improve afflictions to a spirituall advantage , belongeth in part to men that beare them . Because therefore there be few good men without their crosses , it should be their care and endeavor to make a good use of them for this very end , to which they are very conducefull , if improved . If improved ( I say ) for otherwise they are not . Sometimes afflictions occasion many shrewd transgressions ; distrust of Gods providence , murmuring , impatience , and such sinnes as seeme to set open a door of deliverance , and to shew the afflicted a way how to wind out of trouble . Witnesse the Israelites , and Jonah , who murmured against God for trying them ; and Saul , who being deprived of Gods presence , sought to obtaine it by a Witch : which made Agur put this petition into his prayer , Prov. 30.8 , 9. Lord give me not poverty , lest I be poore and steal , and take the Name of God in vaine . But if they be sanctified and rightly used , they doe the soul much good , they bring forth , as the Apostle saith , Heb . 12.11 . the peaceable fruits of righteousnesse ; which they could not doe , but by hindring the turbulent fruits of wickednesse . Before I was afflicted ( saith David ) I went astray , but now have I learned thy testimonies , Ps. 119. As crosses bring home the stray sheep , so they keep others from straying .

The reason , because , 1. they are reall convictions of the understanding of the merit and wages of sinne : A man needeth not tell the afflicted of the danger and desert of sin , or preach a Sermon of it to him ; he feeleth by experience what it is . As a man who by reason of some former surfet hath contracted a fever , or dropsie , or some other distemper of body , is sufficiently convicted of the danger of surfetting ; or he on whom poverty is come through ill-husbandry , findeth by wofull experience what a consumer ill-husbandry is : So , he that for some sins past lieth under some smarting rod , seeth what a mischievous thing sinne is , and thereby is stirred up to hate and avoid it for time to come . Many times a Sermon preached to the eare , of the wofull fruits of sins against conscience , daunteth the sinner , and stops him in his course ; much more must a Sermon preacht to the sense dismay him therein .

2. They tame and take down the luxuriancy of the mind , which is caused by prosperity , according to that of the Poet ; Luxuriant animi rebus plerunque secundis : as fire softneth iron , and maketh it fit for any good impression intended , or any form that a man would bring it to ; so , the fornace of affliction moldeth , and worketh the mind into a soft and humble temper , and so fitteth it for obedience : A man is nothing so high and jolly in affliction , as he is out of it . St. Paul by the voyce he heard , Saul , Saul , why persecutest thou me ? and the secret blow which struck him from his horse , together with his inward amazement , was so much humbled , that he who before persecuted Christ , now calleth him Lord ; and whereas before he kicked against the pricks , now he crieth , Lord , what wilt thou that I doe ? Act. 9. The Prophet Isa . ch . 6. after he had been inwardly afflicted by a strange vision , with a voice which affrighted him , he was made , like wax to the seal , flexible to Gods hand ; insomuch that when God asked whom he should send ( to prophesie unpleasing things , and make the heart of the people fat , &c. ) he readily offereth himselfe even to that unwelcome work , and saith , Here am I , send me , ver . 8.

3. They take away libidinem peccandi , a mans itching humour of sinning , and divert his thoughts and desires some other way ; as we may see by an example which S. Hierom giveth us of a lusty young Monk , Hier ep . 4. ad Rust . who was much troubled with wanton thoughts and desires , which the Abbot having knowledge of , cooled by this means . He set one or two of his fellows to charge him with some heynous offence , and some others of them to twit and reproch him for it : This false accusation , and these unjust reproches , did so trouble him , that he was much disquieted in his mind . After he had been thus handled for the space of a whole year , the Abbot sendeth for him , and demandeth how it fared with him in his lustings , whether they continued in that heat they were before , or no : the young man made answer to it as to a strange demand ; Papae ! vix licet vivere , num libeat fornicari ? O wonderful ! I have scarce ability to live , and can I have leisure to commit , or think of fornication ? By this it appeareth , that crosses hold a mans thoughts upon objects of another kind , and hereby quench those lustings and inordinate lingrings after sin , that otherwise might provoke us to evill .

4. They we an us from the world , and take off the edge of our affections from earthly things ; because they are experiments to us of those two lame legs on which all worldly things stand , uncertainty , and insufficiency . 1. Of uncertainty : For crosses for the most part are privations of some outward comforts which we formerly had ; sicknesses are privations of health , paines of ease , losses of wealth , credit , friends , and such like ; imprisonment of liberty , banishment of our Countrey , &c : and therefore they make it appear to us , that health , ease , riches , credit , friends , liberty , Countrey , and all outward blessings , are ( as our Saviour styleth them ) treasures which may be corrupted with moth and canker , or carried away by theeves , subject to vanity , or violence , Mat . 6.19 . and perishing meat , Joh . 6.27 . or , ( as Solomon resembleth them ) meer wilde fowles , which take their wings and are gone , if the least occasion be given . 2. Of insufficiency . As it is in the body , if one little member be in pain , a man can take no content for the present in any of the other : so it is with outward blessings ; if a man suffer but the privation , or diminution of one , all the rest are not able to give him satisfaction . Haman had wealth , and friends , and honour in abundance , and yet a poor petty crosse which he received in his reputation ( as he thought ) by Mordecai's unmannerly refusing to make him obeysance , took away the sweetness and comfort of all his braveries : For thus we read , Ester 5.9 , 10 , 11 , 12. Haman told them of the glory of his riches , the multitude of his children , and all the honour the King and Queen had done him , &c. yet ( saith he ) all this availeth me nothing , so long as I see Mordecai the Jew sitting at the Kings gate . Suppose a man have wife and children , goods and possessions , reputation and friends , and all the contentments that can be imagined ; yet if he have a stone in his bladder , the gout in his feet , or any other sharp disease in his body , none of these are able to afford him substantiall comfort : the sweetnesse of them is swallowed up in the sense and smart of one crosse . Of this a man afflicted hath experience , as well as of the other ; and therefore his affections toward these shadowes , rather then substances , doe begin to languish , and if he would follow it hard , would wholly die . Now , if afflictions make the world bitter , they must needs make God , Christ , and Heaven sweet , and consequently indispose him to sin . For most of the sins ( as I have formerly shewed ) which men commit , are committed through our inordinate love to , and unreasonable esteeme of the creature , through our overvaluing of that , and undervaluing of God : and therefore the Schoolemen define sinne to be an aversion from God , and a conversion to the creature . If therefore we would die in our affections to sinne , and forbear those presumptuous acts which may cost us deare , let us wisely improve our afflictions when God sendeth them , and we shall find them very profitable for this end .

The last habituall Preservative is , 8. preservative . A rectified understanding . a rectified understanding : I mean , a judgement rightly informed , and throughly purged from false and licentious principles . For though he who hath a found judgement in most things , may chance through the temptations of alluring objects and raging lusts to do many things that are evill ; yet he whose evill hap it is to have a seduced and seducing understanding , cannot but do evil , and that with obstinacy and wilfulnesse .

Bus●e ●uius telleth us , that the Turks , Busbeq . ep . 4. p. 306. when any are visited among them with the pestilence , go freely into their houses , stand by their beds , and wipe their own faces with the clothes which are taken from their sweating bodies : by which means it commeth to passe , that there is usually a very great mortality among thē , when any plague happeneth . And the reason why they are thus bold and adventurous , is , A Turcas à peste securos , sed non tutos , praestat opinio , quâ mortis tempus & genus unius cujusqne fronti à Deo inscriptum persuasum habent . Si mori fatum si● , frustra declinari ; sin contra , stul●è metui . perswasion which they have , that the time and kind of death is inevitably appointed them , and written with Gods finger upon every mans forehead ; and that therefore if it be his destiny to die , it is in vain to decline it ; if otherwise , it is but folly to feare it . And so , it is to be feared , that many a man goeth boldly into wicked company , and communicateth with them in many works of darknesse , because he is emboldned through some pernicious errour that lyeth in his understanding .

It is taught for good Divinity among the Papists , that Concil . Trid . sess 14. c 4 Bel l. 2. de poenit c . 18. in fine . Attrition by the power of the Keys is made Contrition , and by consequence , that such Penitents as come to confession , though void of any sound humiliation for their sins , when they have received absolution , are discharged of all their past sins : and as covetousnesse maketh their Doctors to preach such doctrine , so love of liberty in sinning maketh the people as ready to believe it . Hence flow many sinnes in their lives : For it is ( think they ) no more then eat and vomit , conf●sse , and be shriven , pay the old score , and begin a new . It is also said and believed among some of them at least , that it is a meritorious thing to die in the Coat of a Franciscin , and a very neer cut to heaven : and from hence many that are of themselves inclinable to licentiousness , take their pleasure freely , intending before they die , to purchase a Friars Coat , or to thrust themselves into a Monastery , as Eras . col. exeq . seraphicae , in fine . - Propitius sit mihi Franciscus , Theatim● , qui hactenus in t●nto errore versatus sim . Existima●ā illoū vestem , nihil aliud esse quam vestem ; n●c per se meliorem veste nau●ae , aut calcearii , nisi utentis sanctimonia cō mendaretur - - Posthâc ergo vi●am sua viùs , nec me macerabo metu inserorum , aut confessionis taedio aut cruciatu poenitentiae . Erasmus , with pretty wipes to the Friers for this their Doctrine , intimateth in the last words of his Dialogue . S. Francis pardon me , Theotimus , who have been so long in so great an error . I did think , that their Coat had been but a coat , and that of it self it had been no better then the coat of a Mariner , or a Cobler , except it had been commended by the sanctity of the men that weare it . But seeing there is such vertue in a Franciscans coat , hereafter I will live more jovially , and will never macerate my self with the feare of hell , the weary work of confession , or the vexation of penance .

It is believed by too many giddy spirits among our selves , that our Bishops have not their calling from God , and which followeth , that our Ministers are not true Ministers , that our ceremonies are rags of Antichrist , that we are no true Church , &c. From this false principle in their mind , come many great sins in their practise : For they call their Mother Whore , defame the host of the living God , separate from their better brethren , as from the tents of Korah , and bitterly revile those dignities whom they ought to have in honour . It is believed by the Familists , that the sinnes of Gods children are to be imputed to the flesh ; and therefore they freely commit any sin that they have a mind to , except other things hinder them . They lie , dissemble , will counterfeit their religion without scruple , and conforme themselves in their behaviours , to the religion of Papists , Turks , Jewes , or Pagans , if they have occasion . The like influence have the perverted understandings of men had at all times upon their lives .

The Jewes for trifling discontentments did put away their wives , because they thought , if they went to the Office , and took out a bill of divorce against them , they might when they pleased dismisse them . Because they were perswaded that our Saviour was but a deceiver , therefore they crucified him , and persecuted his followers . And because such Jews as believed , were yet falsly opiniated , that the Ceremoniall Law was to continue still , and to be observed by the Christians ; therefore they clamor'd against S. Paul , and beat him sorely , for that he taught that all Mosaicall rites were to be abolished . How quickly a misperswaded understanding sowreth the life , the Devill knoweth full well : and therefore when he would draw one to him , he laboureth to corrupt his judgement . As the Philistins , when they had got Samson into their power , the first thing they did was the putting out of his eyes , Iudg . 19.16 . ( they knew that then they could handle him as they listed ) so when the Devill would have a man to be his drudge , to grind at his Mill , and be a servant to sin , he endeavoureth to blind him . The God of this world ( saith the Apostle ) hath blinded their minds , that the light of the glorious Gospel of Christ should not shine to them , 2 Cor . 4.4 . Thus he dealt with Eve , Gen. 3. when Eve made use of her knowledge , and to Satan tempting her , objected the Command of God , God hath said , ye shall not eat of it , neither shall ye touch it , lest ye die , ver . 3. the Devill laboured to put out this principle , and to put in a false one , Surely , ye shall not die , ( saith he to the woman ) ver . 4. God knoweth that in the day ye eate thereof , your eyes shall be opened , and ye shall be as Gods knowing good and evill , ver . 5. And this false and pernicious principle being once received , she yeilded , as we may see , ver . 6. When the woman saw that the tree was good for food , and pleasant to the eye , and to be desired to make one wise , she took of the fruit of it , and did eat , and gave her husband , and he did eat : she took it ( saith the Text ) but when ? when she saw that it was to be desired to make one wise : i.e. when upon the Devills words her understanding was mis-perswaded , and she believed that it was so .

When he would have drawn into sin , him that came to destroy sin , and dissolve the works of the Devil , he went this way to work : he told him , that he might throw himself down safely from the pinacle ; for God had given his Angels charge to beare him in their armes , that he should not dash his foot against a stone , Matt . 4. His intent was , by alledging this Text , to make Christ of opinion , that whatsoever he did , Gods protection should be ever with him , to preserve him from all harme . And so , one toy or other , he doth put into mens heads , if he can , that doth of its own genius countenance and encourage sin , eith erin generall or particular : and then he knoweth he shall have his net over them easily ; yea and keep them in it too , when he hath caught them . For the Pharisees which did insanire cum ratione , doe that which was evill upon grounds of false reasons , were more invincibly shut up under the power of their sinnes , were the then Publicanes , whose judgements did condemn their own ill courses , and their affections onely approve them : and therefore our Saviour Christ bestowed his paines for the most part upon the Publicans , as the most hopefull ; but left the Pharisees , as men in a manner desperate , to die in their sins .

But what is the reason of this power which the understanding hath in fashioning the life ? It hath it by vertue of its Office .

As God hath put the Sunne and Moon into the firmament , to rule the day and the night : So , hath he put the understanding into the soul , to govern men in their practises , and dictate to them what is to be done or avided . Hence it commeth to passe , that if the minde be perverted , and prevaricate in its judgement ; the life , which alwaies is ruled by it , more or lesse , must needs be out of frame . Astrologers tell us , that when any malignant Planets reigne , then the Aire is cor upted , and mens bodies and minds infected , the one with diseases , the other with ill-manners and vices : Their reason is , because these Planets have power over , and influence upon these sublunary bodies . And Physicians tell us , that when the braine is enfeebled , and swerved from a good constitution , the head and the body are subject to Catarrhs , palsies , epilepsies , apoplexies , frensies , gouts , atrophies , and many diseases more . And why ? Because ( say they ) the braine is membrum mandans , a principall and commanding part of the body , and many of the lower entrayles are sub regimine cerebri , under the government of the braine . How true these are , I leave it to them who are exercised in those Sciences , to consider ; but sure I am that a poysoned and distempered understanding occasioneth many spirituall sicknesses in the life because it hath the over-sight and direction of the life committed to it . If the blind lead the blind ( saith Christ ) both shall fall into the ditch , Math . 15.14 . If a blind man goe alone , he is like enough to fall into a ditch ; but what if he have a guide ? if this guide have eyes in his head , the blind man may go safely , but if the guide be blind also , both will fall into danger , and therefore we use to put such as can see to lead the blind , according to that of the Poet {αβγδ} . Arist . in Plut. Besides other guides , every man hath a guide within him , his own understanding , without which he is a meer blind man : if this his understanding be clear and good , he is safe , for he hath that which can guide him well ; but if this noble faculty be blind also , then alas for that man ; he and his understanding both must fall into the ditch of many a foul sinne and mi●ery . Another thing he saith to this purpose , Mat . 6.22 . The light of the body is the eye ; if therefore thine eye be single , thy whole body shall be ful of light . But if thine eye be evil , thy whole body shall be full of darknesse . If therefore the light that is in thee , be darkness , how great is that darkness ? The words are intended for a similitude , though the application , which is the latter part of a comparison , be not expressed , ( because the application was obvious and easie , and every one that heard it , could tell what Christ meant by it , ) and that which our Saviour would teach by it , is , 1. That as the eye is the light and guide of the body , so is the understanding the light of the soule . 2. That ( as the body followeth the fortune of the eye ; if the eye be single , i . clear and good , the whole body is full of light , and every member as well able to do its proper function , as if it had an eye in it ; but if the eye be evil ; corrupted and dimmed by ill humors , or outward accidents , then the whole body is full of darknesse , i.e. fumbleth and mistaketh in its operation , and the feet in their going trip and stumble notoriously , because that part which should have light and sight in it , to direct the body , is become dark : so ) the life of a man is suitable to his understanding , which is the eye of the soul . If that be single , i . well informed , and purged from licentious principles , clear and good , then the life will be good , the things commanded will be done , things forbidden will be avoided : but if the judgement be evil , a reprobate mind , that calleth evil good , and good evil ; then will the life be full of darknesse , i . of sinnes which are the works of darknesse ▪ If therefore the regenerate man would hold his own , and keep himself from presumptuous impieties ; he must snuffe the candle , clear his understanding , and clense it from all those theeves which make it burn dimly , and preserve it as free as may be from all false and loose opinions , of which there be too many in the world , and with which he is too apt to be bewitched ; being inclined thereto through the request these opinions are in among men , toward whom he carrieth a good affection , or of whom he hath a great opinion , or because he hath been catechised in them from a child , or for that they are in possession , generally believed , and with great applause entertained and maintained , as the perpetuity of the ceremoniall law was by the Jewish Zelots , or because those fit his humors , and serve his turn for such base ends as he perhaps propounds to himself .

If at any time thou hearest men teach , that all the sinnes of Gods children are meere infirmities , Veniall sins , or , that God beholdeth no sinne in the justified , but looketh upon them alwayes as he looketh upon his Sonne , in whose face he beholdeth them , as persons all fair and pure ; or , that God is the mover and provoker of men to their sinnes , and so the true Author of them ; or , that all mens actions good & bad are predetermined , so as they can do more good then they do , nor commit fewer sinnes then they do ; or , that God will rouse him when he falleth into a sleep of sinne , and if he belong to his election , drive him home again into a good way , will he , nill he , and make him repent : If ( I say ) thou hearest any deliver these doctrines , ( and with great confidence too ) as main evangelicall truths , and such as must be preached for the comfort of Gods children ; Haec tu Romane caveto : thou , who ever thou art , that wouldst live godly in Christ Jesus , avoyd them . For they are {αβγδ} dogmata , opinions that carry their condemnation in their forehead . A man will easily , ( if he be not fore-stalled with prejudice ) at the first sight of them , perceive whence they come , and whither they go , and what they tend to , even to the setting open a wide sluce to all manner of sinne and profanenesse . If ye be risen with Christ ( saith the Apostle ) {αβγδ} , why are ye dogmatized ? Col. 2.20 . as if he should have said , Christ hath made you free men , be not therefore sworn servants to mens humors , be not molded into mens opinions : but ( 1 Thes . 5. ) Try all things , and then hold fast that which is good , and away with all refuse and baggage stuffe , that is good for nothing but to breed bad blood and spirits in the soul , and to fill the world with presumptuous insolencies against God . Melanct . domin c . oculi . p. 187. 8. Musculus ( saith Melancthon ) is bold to write that good works are not necessary , and others cry out , that man is a meer patient in good and evil actions . They are divellish speeches , and where the words of divels are , there is also the life of devils . The speech is tart , but true . If therefore any man would not a be devil in life , let him be none in opinion . These are such habituall preservatives as I thought good to pick out of a great many which perhaps a mans discretion may suggest unto him for the restraining and preventing deliberate and wilfull sins .

I come now briefly to give a touch at some few actuall helps , Actuall preservatives . which will be of use for a man to relieve himself by , when he is under temptation , and in some great danger of falling into some great sin . And the first of these , is ,

Resistance of the first evil motions . For , 1. Resistance of the first evil motions . as the strongest men are first weak children , so are the greatest actuall sins at first , but sinfull motions , either evaporating of themselves out of the dunghill of corrupt nature , or injected into the mind by that super-seminator , the sower of most evil thoughts , the devil , or bred by the action of the devil upon lust , as the sparkles that fly out of a fire-brand when a man knocketh it . These evil motions , if stifled at their first appearing , they die in the birth , and do no further mischief . The reason is , because then the conception of lust is prevented , or destroyed : there can be no birth where conception goeth not forward , or where there never was a conception going before , nor no actuall sin produced , except it be first conceived , as S. Austin hath noted on those words of S. Iames , Chap. 1. v. 13. Aug. l. 5. cont . ●ul . c . 5. Pariens est concupiscentia , ●artus , ●eccatum ; sed concupiscentia non parit nisi conceperit ' ●oa councepit , nisi illexerit● . ad malum perpetrantum voluatatis assensum obtiauerit . Lust , when it hath conceived , bringeth forth sinne , &c. Here ( saith he ) is a birth and a breeder spoken of : the breeder or bringer forth is lust , the birth is sinne ; but lust cannot bring forth except it conceive ; it conceiveth not except it entice , i . obtain the consent of the will to the perpetration of the sinne . I may adde , it getteth not the consent of the will , except it gain some time to tarrie in the minde , and insinuate it self into the affections . Injections do no harm till they come to be moros●e delectationes , pleasing guests whom we intreat to tarry with us , and entertain with delight . The Prince of this world commeth , and hath naught in me , saith our Saviour , Joh . 14.30 . i . the devil is comming to me , but he speedeth not , because there is nothing in me for a temptation to work upon ; he cannot drawn me to sin , because he cannot fasten an evil thought upon me : and so he can do nothing to us neither , except his temptations are entertained by us . Diseases , if they be taken at the first grudging , do perhaps come as they go , and expose us neither to farther trouble or danger ; but if they be neglected till they fasten , there is all the mischief . Though flax or towe be never so catching , a spark of fire may fall in and yet not inflame it , if it be espied and taken out suddenly , ere it have time to insinuate its force into the combustible matter . And so , evil motions , if quenched at first kindling , seldome break out into a flame of rebellions . But if we bid evil motions welcome , and parly with them , or please our selves in them ( though with no intent to commit the sinne ; ) lust will incalescere , wax hot and conceive , and then the next thing we are like to hear of will be , the birth of some foul sinne or other . Diabolus serpens est lubricus , cujus si capiti , i . prima suggestioni non resistitur , totus intima cordis , dum non sentitur , illabitur . Isidor . l. 3. de summo bon . Diabolus , &c. The devil is a slippery serpent , against whose head , i . the first suggestion , if thou make not resistance , he will quickly and secretly winde himself into the midst of thy heart . These undiscreet stayings of bad motions when they come , a●e like a boyes playing about a Pits brink , or a Flyes buzzing about a candle , alwayes dangerous . Had Saul queched the first sparks of unjust emulations against David , they would never have been strong enough to have broken out into those raging flames of madnesse against him , by which , having first devoured the Lords Priests , he would have destroyed David also ; but at last by Gods direction they consumed the bramble out of whom they brake , I meane Saul himselfe and his bloudy house .

Had Achan , when first he saw the wedge of gold and the Babylonish garment , and was first inticed by the sight of them , against the expresse commandement of the Lord , to steale them into his Tent , suppressed these motions , he had never stoln them , nor brought the hand of God upon Israel , nor ruine upon himself and his family : but he gave way to their first assault , and suffered them to have their perfect work upon him , and hence came the sin to its perfection , as we may see Josh . 7.21 . where he telleth Joshua by what degrees he came to finish the sin ; I saw a Babylonish garment , &c. then I coveted them , and took them , and they are hid in my tent . He fed his eyes with ill objects , and his thoughts with evill motions , ( for these must needs be included in his seeing them . ) And what brought this forth ? a lusting , a coveting with consent and resolution to take them , and then followed the action , I took . If a woman when she is set upon by a wanton , resist his first embraces , and cry out , she is like enough to hinder his purpose , and save her honesty ; {αβγδ} . Th●ocrit . Oscula vir●s al●●t blandum ; nam labra venenum instillant anim●s : ●ffugie , ●u●us ●ris . but if she let him tarry and toy and play with her , ( though perhaps with no purpose to yield to his main desire ) she greatly indangereth her chastity , and will hardly escape unpolluted . So , if when the devil make offers to corrupt us , we resist , we are safe : otherwise , lust will work upon the temptation , and the temptation upon lust , and it is odds , if we be not subverred .

Let us therefore crush this Cockatrice in the egge , and stop these first evil motions , by some means or other : by calling upon God to rebuke Satan , by putting into our mindes better thoughts , by imploying our selves in reading , talking with others , domesticall or civill affaires , and so diverting them ( as a man doth his blood by opening a vein in the arme , when his blood spins out too freely at the nose ) by some good meanes or other , which discretion shall suggest . Let us be sure to stop them in the course , and do as Joseph did , who scorned the motion of his wanton Mistresse to lye with her , as soon as she made it , and with all might repelled it . Happy is he that taketh & dasheth thy little ones against the stones , O daughter of Babylon , Psal . 137.9 . Upon which words S. Austin asketh the question , Aug. in Psal 137. Qui suat isti filii Babylonis ? nascentes malae cupiditates . Qua●do n●scitur cupiditas , cum pericul● est ; antique ā robur accipiat , elid● eam . Sed times ne elisa non moriatur ? allide ad p●tram ; p●t 〈◇〉 au●ē est Christus . Who are these children of Babylon ? and answereth , Nascentes cupiditates malae , &c. Evil motions when they begin to arise . When lust begin to arise , there is some danger , but before it get strength , dash out the brains of it : but fearest thou lest being dasht it will not die ? Dash it against the rock , this rock is Christ . Kempis de Imit . Christi . c . 13. p. 30 , 31 V●giland ū est praecipuè contra initium tentationis , quia tunc facilius hostis vincitur . Si ostium mentis nullatenus intrare sinitur sed extra l●men , statim ut pulsaverit , illi obviatur . Unde quidam d●xit , Principiis obsta , &c. Nam primò occurrit menti simplex cogitatio , deinde sortis imaginatio postea d lectatio , & motus pravus , & assensi● : sicque paulatim ingreditur hostis imal●●nus ex toto , dum illi non resistitur in principio . c . 2. Serious meditation upon disswading ●●guments . Vigilandum , &c. We must watch ( saith that devout man ) especially about the beginning of a temptation : because the enemie is easily overcome , if he be not suffered to enter into the d●o●e of our soul but be resisted as soon as he knocketh at the threshold : where one said well , Resist the beginnings . For , first is presented to the mind a single thought , then a wrong imagination poss●sseth it , then delectation , and consent . And so by little and little the malicious enemie entreth into the whole soul , because he is not thrust back at the beginning .

2. Mediate seriously on such things as may serve actually to convince thee of the unfitnesse and unreasonablenesse of thy yielding to the sin to which thou art tempted , and of the mischief that may come by yielding ; when we muster up such thoughts , we levie store of good souldiers , which will fight with us , and for us , and do us good service while we are under temptation . And by this meanes alone ( with Gods grace accompanying ) have many servants of God held their own , when the devil would have rifled them , as examples do witnesse . When Joseph was tempted by the dishonest intreaties of his Mistresse , by the opportunity of the time and place ( the house being clear , ) by the condition of the party , his Mistresse , who might have done him a pleasure , and by the pleasingnesse of the sin it self , ( especially to the apprehension of a young man , as Joseph was ) all strong provocations ; how did he preserve himself , but by serious considerations of the greatnes of the sinne , and the foul ingratitude which he should have been guilty of toward God and his Master , had he consented ? as we may see Gen. 39.8 , 9. She said lie with me ; there is the temptation : but he refused , and said to his Masters wife , Behold , my Master wotteth not what is with me in the house , and he hath committed all that he hath to my hand . There is none greater in this house then I ; neither hath he kept any thing back from me but thee , because thou art his wife : how then can I do this great wickednesse and sin against God ? Here was his preservative . David was tempted to kill Saul , when he had him in a place of advantage : yet he yielded not to the temptation , though it might have been for his ease and safety to have consented , and have killed his implacable enemie . But how did he restrain himself ? by an effectuall meditation of Sauls place , he was the King ; and of the unlawfulnesse for a subject to kill his King , though he be a bad one and a bitter and causelesse enemie to him , as may appear by 1 Sam . 23.4 . Behold the day ( said Davids men ) of which the Lord said unto thee , Behold , I will deliver thine enemie into thine hand , &c. This was the temptation , ver . 6. The Lord forbid that I should do this to my master the Lords anointed , to stretch my hand against him , seeing he is the Lords anointed : Here was his refusal to do the sin , & the means by which he enabled himself to forbear it . And 1 Sam . 26.8 , 9 , 10 , 11. he preserved himself from the same sin by the same consideration , and another which he backt it with , The Lord shall smite him , or his day shall come to dye , or he shall descend into battell , and perish . When Job was moved by his wife to curse God and die , he kept himself from that great sin by considering the equity of Gods dealing , and our submitting to his providence , Job 2.10 . Thou speakest like a foolish woman . What ? shall we receive good at the hand of God , and shall we not receive evil ? By the same means did the Prince of our salvation , and our Captain Christ keep himself innocent when the devill tempted him to make the stones bread , to cast himself down from the pinacle , and to worship him ; 1. He wisely considered the power of God , that he was able to sustaine his servants by his blessing without bread , & so repelled the first temptation , ver . 4. Next he thought upon the Devils insolency , who , though he ought not to tempt his God , yet he did , and so he staved off that second suggestion , ver 7. Lastly he considered the strict command which God had given to worship him , and him onely , and so conquered the third temptation , ver . 10.

By these examples , we see what a good weapon meditation of pertinent arguments against sinne hath been to many of Gods children , and why should it not be as good a weapon of defence for us in the time of our temptation ? When therefore we are assaulted , let us think of some of these things : ( 1 ) The end of our creation and redemption , which was , that we should honour our Creator , and that being delivered from the hands of our enemies , we should no longer serve sinne , but should serve him in holinesse and true righteousnesse all the dayes of our lives . ( 2 ) The turpitude and basenesse of sinne , which is a meere degeneration from the state in which we were created , a privation of all goodnesse , and therefore worse then the Devill , who hath in him some thing that is good . ( 3 ) The mischief which it may bring upon our selves , and ours , our body , goods , good name , and soul , in this world , and in the world to come . ( 4 ) The scandall and hurt which it may doe to our brethren , for whom Christ died , whose salvation we ought to desire and promote to the utmost of our power , but whose destruction , by drawing him to sin through our example , we are likely to procure . ( 5 ) The loving kindnesses which we have received from God upon our souls and bodies beyond our desert and expectation , by which God hath obliged us to love and obedience , and by which we should stir up our selves to flee sin , which his soul hateth . ( 6 ) The solemn abrenunciation of the world , the flesh , and the Devill , and that voluntary obligation which we did impose upon our selves in our baptism before the faces of men and Angels . These and the like thoughts well entertained , would certainly much conduce to the prevention of sinne , when it is approaching : and therefore in our need let us be carefull to enter into them .

Lastly , if these helps will not hold us in , 3. Asking Counsel . let us goe to Counsell , ( as we use to speak ) repaire to the learned Pastors of the Church , to whom God hath committed the oversight of mens souls ; to our own , rather then to any , if there be in them but a mediocrity of sufficiency ; otherwise to any able and faithfull Ministers whom we shall think to make choice of ; and to them lay open our spirituall state , our strong inclinations to such particular sins , and the violence of occasions and temptations urging us unto them , craving their direction and help for our preservation .

If a man have a disposition to some dangerous disease , he will not think it enough to use such preservatives as his own discretion may help him with , but will have recourse to some able and skilfull Physician , who seeth more into the state of their Patients body , then himself can , and better knoweth what things are fit to be used for prevention of the disease which is feared . If we would take but the like care for our souls , we would prevent many a sin , that through neglect of this in part , over-mastereth us .

If we take this course in the time of our danger , we procure a double benefit by it :

First , the benefit of a Ministers prayers : He will when he heareth thy condition , and thy pronenesse to be overthrown by some foule temptation , pray to God for thee to rebuke Satan and to strengthen thee in the combat : and this will greatly conduce to thy victory over the suggestion . For , if the prayer of a private good man be available with God , much more of an Elder , as S. Iames calleth the Minister . If any be sick among you ( saith he ) let him call for the Elders of the Church , and let them pray over him , anointing him with oyle in the Name of the Lord : and the prayer of faith shall save the sick , and the Lord shall raise him up ; and if he have committed sinnes , they shall be forgiven him , Jam . 5.14 , 15. The duty in this place injoyned , is , that when a man is sick , he should call for the Elders of the Church to pray for him : The benefits mentioned ; for the commendation of the duty , are two . The one corporall , recovery of health , by the help of their prayers the sick man should recover , ( if for other reasons God should not think fit to take away his life ) The other is a spirituall benefit , remission of sins ; if he have committed sins , they shall be forgiven him . If now the faithfull prayers of a Minister be of efficacy to obtain recovery of health , and remission of sins for a sick man , why should not we judge them to be of the like force for the relieving of the tempted , and the prevention of sinne ? And if sick men should for these reasons send for the Elders of the Church to pray for them , why should not tempted persons desire and be glad of their prayers , for their confirmation and setling , when they are shaken and buffeted by the Devill ? When one Christian prayeth for another , he doth it ex charitate , out of charity ; when the Minister prayeth for his people , he doth it ex officio , of duty . Now to this ministeriall act injoyned him to use when occasion serveth ( as to all other acts proper to his calling ) is annexed a more speciall blessing , then to the same act performed by others out of meer Christian charity .

Secondly , by repairing to them , we may have the help and aid of their Counsels , which are far more available for us in such cases ordinarily , then our own can be : For they are more able to give us counsell , then we are to be our own advisers and doubtlesse they will be more faithful and impartiall in their directions , then we would be to our selves .

1. They are more Able to counsell us , God hath given them the tongue of the learned , that they should know him to speak a word ( of comfort or counsel ) in season , to him that is weary , Esay 50.4 . It is their office to strengthen the diseased sheep of Christ , to heale that which is sick , to bind up that which is broken , &c. Ezek . 34.4 . therefore it is to be presumed , that God , who hath called them to this work , hath fitted them for it . For as he is author oneris , the author of that burden which lieth on the shoulders of his Ministers ; so he will be ever adjutor operis , an assister to them in their work , and a furnisher of them with abilities in some degree to mannage it . He hath that Reading which private men for the most part want : for whereas other mens times are taken up with civill imployments , his calling is to be searching the Scriptures , and acquainting himselfe with the methods of Satan , the meanes how to resist him , and other spiritual matters which may enable him to be a Physician for mens soules . Besides , he hath been exercised in cases of conscience , ( if people , as usually they are , be not in the fault ) and hath that experience in matters that concern the soule , which other men have not : and therefore in all likelyhood they will be more able counsellors to us , then we can be to our selves .

2. They are like to prove more faithfull too , then we will be to our selves : for as men are usually too kind Surgeons and Physicians , so they are too tender Divines to themselves . If a man be to physick himself , if he be not a wise man indeed , he will deale too gently with his owne body ; and a wounded man would lay too milde a plaister on his owne sore ; and , if we be to direct our selves in such cases , selfe-love will make us to apply more gentle preservatives , then perhaps our danger and necessity will permit . In every respect , true is that speech of Seneca , pessimus sui quisque magister , every man is a bad master and tutor to himself . Bas . ●n Const . c . 21. Nihil est facilius ●uam seip●ū falle●e , qu●● quisque sibi ipsi b●nevolus est jud●x , & quae jucum ●a sua● , utilia ess● judicat . There is nothing more easie then for a man to deceive himself , because every man is a favourable judge to himself , and what he findeth to he pleasant , he judgeth profitable , saith S. Basil . But ministers will proceed in their counsels to us according to the exigence of our conditions : If mildnesse be best for our preservation , they will have their Manna , and their Oyle for us ; if harsher and severer be requisite , with the good Samaritan they will poure in Vinegar and Wine . Other men will not favour us , as we wil favour our selves ; and therefore they will doe us the more good : for nothing undoeth men in such cases more then foolish and cruell pity . But admit , that thou art able to give thy felf as good counsell in thy danger , as any Minister can , ( which yet is not to be admitted : ) yet , as Solomon saith , Eccles . 4.9 . Two are better then one : for , if they fall the one will lift up his fellow , &c. When a man slippeth and is ready to fall by one foots sliding or tripping , with the other he many times recovereth himself and escapeth a fall : and so , when a man is ready of himself to fall into sin , by the help of a friends advise he may avoid it . A cock-boat if it be alone on the Sea , it is readyer to be overwhelmed , then if it be tied to a ship : and so , a man if he be alone in time of temptation , is nearer to an overthrow , then if he be joyned to some other faithfull friend and companion .

Thou therefore that wouldest recover thy self when thou art falling , open thy breast to thy faithfull Pastor , that he may direct and preserve thee . Three things usually hinder men from this course .

1. Self-conceitedness : They think themselves as able to help themselves at a pinch , as any Minister is : And why do they not think themselves as able to physick their bodies , when diseases are approching ? or defend their estates , when the title is questioned ? Surely , either men think that they are born with Divinity in their mouthes , or that the soul may be kept with more ease , then goods , or life : but this pride usually goeth before a fall . 2. Misconceitednesse : They are of Naamans temper ( perhaps ) who thought the rivers of Damascus , Abana , and Parphar , of as great a vertue to cure his leprosie as Jordan or any waters of Judah were ; and therefeore he scorned to go thither when he was first advised to it , to wash his body : too many contemn all Ministeriall Acts and Abilities , as if there were nothing in them . 3. Modesty : This hindred many ( as Tertullian hath noted ) from a publique acknowledgement of their sinnes , and consequently , exceedingly indangered their soules . And therefore the Father compareth such persons to men , Tert . l. de poen . c . 9. Aut ●i qui ●um in partibus verecund oribus corporis habent m●r●ū conscient ā medicorum vitant , erubescentia sua pereu●t . who having diseases in their secret parts which they are both to discover , perish through their modesty ; and exhorteth men to cast away that noxious and unseasonable bashfulnesse . Sedul . l. 3. pasch . Utere p●ce tua , magna est medicin● fateri , quod nocet abscondi ; quoniam sua vulnera nutrit , qui tegit , & plagam trepidat nudare medenti . Sedulius in his verses useth the like comparison and exhortation ; Doe that ( saith he ) which will be for thy peace ; it is good physick for thee to confesse that , which to conceale would be hurtfull : because he that hideth his wounds , and is afraid to discover them to the Physician , doth maintaine and augment them . He speaketh indeed of the confession of sins , but it may well be applied to the acknowledgement of temptations . For if it be usefull for the comfort of him that is fallen , to confesse his faults : it cannot but be for the safety of him that is fallen , to acquaint some spirituall Father with his temptations . And therefore , laying aside all pride , sinister conceits of this good help , and peevish modest● , let every one that hath any secret corruption hanging upon him , which is likely to break out into some open rebellion , reveale his case to his faithfull Pastor , and intreat the help of his prayers and advice : and so , he may be established , and may reap more benefit by him in one houre , then perhaps in hearing him preach a whole yeare together . There is a double leprosie in the heart saith St. Bern . ser . 3. de resurr In corde est duplex lepra , propria voluntas , & proprium consilium ; cesset voluntas propria , & non erit infernus . Bernard ) self-will , and self-counsell : lay down self-will , and there will be no hell . His meaning is , that the cause why so many goe to hell , is , because they will be ruled by none but themselves , they will haue their own wills , whatsoever it cost them . Deny thy selfe therefore , and beg the advise and aid of others that can counsell thee , whosoever thou art , that by temptations and violent affections art in danger to fall : and it will preserve thee from the first fall , a downfall into sin , and from the next and worst fall , a fall into Hell , which without repentance followeth the other .

And so I have done with the fourth gene●all part , the Antidotes , by which presumptuous sins may be prevented .

CHAP. V. Cap. 5. The recovery of the Regenerate man faln into presumptuous sins , is possible .

BUt , what if the Prodigall hath spent his portion , and is become a beggar ? What if he that was alive , is now in a manner become dead ? and he that did flourish in grace , and abundance of spirituall consolations , is now withered , and for his sinne punished with inward desertions ? Is there no balme in Gilead to recover this man ? no hope in Israel for such an one ? must he lie down in everlasting sorrow , and beare the wrath of the Lord for ever , because he hath sinned against him ? Is the wound of this mans soul incurable , or may it be bound up ? Without doubt this person may be healed ; the man thus faln may rise again : he is in the valley of Achor ( as the Prophet speaketh ) i . e . a hopelesse , and a helplesse case , one would think , ( as Achan was , when he was brought by Gods appointment and Ioshua's , into that valley to be put to death ) yet in this valley of Achor , God openeth a door of hope , Hos . 2.15 . that poore sinners aspiring after his grace may live , and recover all their former losses . As God appointed a Whale to receive Jonas into his belly , when he was cast over-board , and to bring him safe to land againe : so hath he provided repentance for the restitution of sinfull men , who to follow their pleasures , or to look after profits , have forsaken the ship of a good conscience : which Saint Hierom therefore calleth , secundam post naufragium tabulam , H●er . in Esay 3.9 . the second plank after shipwrack . A plank he calleth it , because it is a means to save the lives of lapsed men , who otherwise would have perished in their sins : and the second plank ; for , the first is Baptism , or regeneration , Ubi deponitur vetus homo , & induitur novus , by which the old man is put off , and the new man is put on ; and the second is repentance , because , by that we rise againe after a fall , dum vetustas reversa repellitur , & novitas perdita resumitur , while the oldnesse returned upon us , is repelled , and the newnesse lost , is resumed .

Of this possibility of a regenerate mans recovery , and the meanes of it , I am now to say somewhat for the conclusion of this discourse ; for it is the last generall part which I propounded to my self to speak of . And that which I meane to say concerning this point , shall fall into these two conclusions .

1. That it is possible for regenerate men to repent after they are fallen into presumptuous sins .

2. That if they doe repent , they recover Gods favour againe , and the blessed fruits of it .

First , it is possible for men Regenerate fallen into sin , to come to repentance .

The truth of this appeareth by two things : 1. by examples : 2. by exhortations given to such to repent .

1. By examples . David was a regenerate man , after his great presumptions of adultery and murther he repented , 2 Sam . 12.13 . And David said , I have sinned against the Lord . Solomon ( though some question his repentance and salvation ) is generally believed to have repented him of his idolatry , and other vanities , and by his Book of Ecclesiastes to have testified his repentance to all the world . Saint Peter , after he had denied his Lord , repented , for the Text saith , He went out and wept bitterly , Mat . 26.75 .

Euseb . Eccl. hist . l. 3. c . 2. Graec : 23. ex Iren . l. 2. c . 39. Eusebius out of Clemens , tells us of a young man who having fallen from God into desperate wickednesse , was again brought to repentance . The story in brief is this . St. Iohn while he was in the Countries about Ephesus , consecrating Bishops , and setting Churches in order , spieth a young man , and for his amiable looks , and zealous affections loveth him , and commits him to the care and custody of the chief Bishop . This young man after a while fell away to riotous courses , to robbery and murther ; in which he was so hardened , that he he came a Captain of theeves . The Bishop lamenting his fall , giveth St. Iohn notice of it . He commeth with speed , seeketh the lost sheep , findeth him among his fellows , calleth upon him to repent , and by many moving and melting perswasions accompanied with compassionate teares , prevaileth with him , and bringeth him to repentance , and presenteth him ( saith the Story ) to the Church of God again , as a great example of true repentance , a great triall of the new birth , and a single token of the visible resurrection . To these examples I may referre the Parable of the Prodigall sonne , who after he had lived riotously , and wasted his portion upon whores , being driven to great misery , confessed his sin , humbled himself to his Father , and repented . These examples shew , that men regenerate after relapses into sin have repented : and therefore it is certain that they may repent .

2. It appeares by those exhortations and calls to repentance which God affordeth them . We read that God sent Nathan to David to exhort him to repentance , 2 Sam . 12. that Christ looked back on Peter , after he had denied him , Luke 22.61 . which was a secret check to him for his ingratitude , and a dumb ( yet powerfull ) excitation of him to repentance . After that God had pleaded with his people Israel , and convinced them of their ill cariage toward him . Ier . 2. he , earnestly exhorted them to repentance Jer . 3. Thou hast played the harlot with many Lovers , yet return again to me : saith the Lord , ver . 1. Go and proclaim these words toward the North , and say , Return thou back-sliding Israel , saith the Lord , & I will not cause mine anger to fall upon you ; for I am mercifull , ver . 12. Turn O back-sliding children ; for I am married unto you , ver . 14. Return ye back-sliding children , and I will heal your back-slidings . I might instance in a great many such places more , but these are enough to let us see how heartily God called to repentance such children of his as were relapsed ; and therefore they may repent : for else it will follow , that Gods exhortatations of men to repentance , are but simulations , and delusions of miserable men , which must by no meanes be imagined .

This possibility of their repenting standeth on two grounds , 1. On the presence of Gods enabling Grace . 2. On their ability to improve and make use of it .

1. Gods grace is alwayes present with the regenerate after their falls , to make them able to rise again . There be some that say , ( and they not a few , nor of the meaner sort of learned men ) that Grace sufficient to bring men to repentance and salvation , is denyed to no man living , especially to none that live in the Church , because else it would follow , ( 1. ) That some men doe perish for want of mercie , and ability to come to salvation , a conceit unworthy of the goodnesse and clemencie of God , Who would have no man to perish , but all to come to repentance , 2 Pet . 3.9 . ( 2. ) It would follow , that men while they live upon earth , are in the state of devils and damned spirits in hell , locked up under an impossibility of being saved : which to say , is to confound viam & terminum , the way and the wayes end : for this life hath been alwayes counted the way to mens last ends , and heaven and hell the ends to which this way leadeth : and the difference between the way and the end is , that the way is alterable , but the end is not . ( 3. ) It would follow , that God is the Author of many sins , even of all such as are committed for want of Grace to avoid them ; which to believe of God , is the greatest blasphemy that can be imagined . But howsoever this assertion is accounted of , it will be denyed by none , that to the Regenerate , when they are faln , God is ever present with his grace , to awaken them out of their heavy slumber , and to bring them home again .

The scope of our Saviour in the Parable of the woman , Who having lost one piece of silver among ten , lighteth the candle , sweepeth the house , and diligently seeketh till she findeth ; and of the sh●pherd , who having an hundred sheep , and losing one of them , goeth after that which is lost , untill he find it , Luk . 15.4 , 8. is , to shew , that God is very forward to use all good means for the finding out , and bringing home again of his lost and lapsed children . This his readinesse to restore them , he also signifieth Rev. 3.20 . Behold , I stand at the door , and knock ; if any man hear my voice , and open the door , I wil come in to him , and will sup with him , and he with me . This knocking is nothing but his invitation and excitation of poor sinners to repentance ; and this entring and supping , is , his repossession of their souls when they doe repent ( if they be such as are faln ) and the communication of his loving kindnesses to them again . The ground of this may be , the unchangeablenesse of his love , and the constant good affection which God hath to the salvation of poor men , even such as have provoked him by their unkindnesses , & insolencies , that become not that spirituall contract that was made between God and their souls . The Apostle declareth the possibility of the Jews restauration by this argument , Rom. 11.29 . For the gifts and callings of God are without repentance : as if he had said , Though God have cast them off for their sins , yet he will receive them into favour again if they return : yea , and use means for the effecting of their return , because his calling is unchangeable : he is determined immutably to call back-sliders as well as others to repentance .

The second ground on which this possibility of their repenting standeth , is , their ability to make use of Gods grace offered and exhibited to them . Though men , before conversion , be reputed by many , meer patients to the work , such as have no active power either of resisting or yet of assenting to Gods grace , and consequently of determining the conversion , ( as they illustrate by wax , which hath only a passive power of receiving the print of the seal ; & by clay , wch conferreth nothing to the fashioning of it self , but onely a possibility of receiving that form which the Potter shall think fit to put upon it ) yet men once converted , though relapsed , have ( in the judgment of those men ) an active power to make use of Gods grace when it is given and are co-workers with him in all the works of repentance , and new obedience which they do performe . And therefore the Divines of great Britain in their suffrage , Suffr . Brit . art . 3 & 4. thes . 1. after they have said , that a man carrieth himself to the work of regeneration in a meer passive manner ; they conclude , that when a man is once converted , and the will changed , then acta à Deo , agit & ipsa , Being acted by God it acteth too , Convertendo se ad Deum , & credendo , &c. By converting it self unto God , and believing . If there be such a power in men regenerate ( though faln into sin ) to work with God , and make use of his grace , then it must needs be granted , that there is in them a possibility of repenting after their falls . And this is all that I mean to say to this point , though I might be very large in it .

The second conclusion is , that the regenerate when they do truly repent of their wilfull and presumptuous sinnes , do recover their losings , and are received into favour again . This point in former ages was not without all controversie , but ( though asserted by the most ) was denied by some , and seemeth to be limited by others .

First , it was denied by Novatus , and his followers , who for their pride and imaginary purity , were called by Writers , Catharists , in English Puritans . These men affirmed , that those that fell after Baptisme , could not be restored by repentance , and saved , as we may see in Epiphanius , where he saith , That Novatus would not receive such into the Church again , Epiph . adv . haer . l. 2. haer . 39. or 59. and that he taught up and down , Nullam esse spem salutis talibus , Eus . Eccl. hist . l. 6. c . 42. graec . 43. &c. That there was no hope of salvation for such . And Eusebius telleth us that he taught , there was no hope of salvation for them that , fell in the time of persecution ; though they performed all things that appertain to true conversion , and a right profession of the faith . This was their uncharitable opinion . And yet some to blanch it , have thought and said , that these Novatians did not simply deny salvation to such , but the peace of the Church only , and the participation of Holy mysteries . For so saith Socrates speaking of them in one place . Novatus ( saith he ) wrote an Epistle to the Churches , Socra . eccl hist . l. 1. c . 7. or 10. that they should not receive such as had fallen to the Holy mysteries , but exhort them to repentance , referring their remission to God , who is of power and authority sufficient to remit sinne . In another place of that book , relating a discourse between Constantine the Emperor , and Aecsius a Novatian Bishop , he bringeth in Acesius defending the Novatian opinion by an ancient Canon of the Church , which he saith was to this effect : That such as after Baptism through frailty of the flesh had fallen into that kinde of sinne , which the Scripture calleth a sin unto death , should not be pertakers of holy Mysteries , but exhorted to repentance : and that they should wait for the remission of sinnes , to proceed , not of the Priests , but of God himself ( imediately ) who both can , and is of power sufficient to remit sinne . This is the judgement also of Petavius in his notes on Epiphanius , concerning the opinion of these Catharists . So thought Neque enim hos ( opino● ) judicabant exclud●ndos à regno caelo●ū quod subm●verunt à foribus ecclesi● , quas frequ●nter ingrediuaturits quos D●us secludit à suo consortio : sed poenitenti remed●ū , quod alii leniores temporarium esse patiebantur illi volebant esse perpetuum ; idque putabant conduc●re ad continendum in officio reliq●um greg m . Eras . l. 17. ep . ad Nic . Busci . ducens Petav . animadvers . ad haer . 59. Novat . Erasmus also of the Novatian heresie . I do not think ( saith he ) that they judged these excluded from Heaven , whom they removed from the Church ; but the remedy of repentance which milder spirits permit to be but temporary , they would have perpetuall ; deeming it a good way to keep the rest of the flock in obedience .

But surely their opinion was not thus favourable , but they held falne men to be simply excluded from the hope of salvation . Else , why should they have debarred them from the ordinances of God , and the society of the faithfull , which are the ordinary means of repentance and salvation ? And why , ( for that was their maine heresie Petavius Ibid . Niceph . hist . l eccl . 20. . 8. c . Petav . animadvers . ad haer . 59 Novat . ) should they have denied that the Church hath power to receive them into her communion againe ? What doe these things argue , but that they thought them to be men altogether given up to Satan , and utterly shut out of the Kingdome of Heaven ? for had they judged them saveable by repentance , they durst not have thrust them for ever out of the Church , and denied the Church all power to have received them in again upon their true submission . Besides ( peccata ad mortem ) sins unto death , was the style which they usually gave to sins committed willingly after baptism : so Acesius a Novatian Bishop , ( relating the opinion of Novatus to Constantine the Great , Socrat . eccl hist . l. 1. c . ●4 . ) and so . Asclepiades ( another Bishop of that sect in his conference with , Atticus Bishop of Constantinople about his opinion , ) call them . And they did not call them so in that sense that we do call presumptuous sins , V●d . Nicephor . eccl . hist . l. 14. c . 24. ( sins unto death ) in respect of their merit , or of their certain event , if repentance prevent it not . 2. But simply and absolutely , as bringing death and damnation inevitably on such as were guilty of them after baptism . For they took this name , and grounded this heresie on that text of S. John , where he mentions a sin to death , and forbids all praying for such as had committed it . Sins therefore after Baptism they held to be those sins which the Apostle affirms to be so deadly and destructive to the offenders , as that no prayers of the Church in their behalf could obtain their pardon , or prevent their eternall ruine . And as for Socrates , there is no heed to be given to him in this relation , ( though otherwise a faithfull Historian ) because he was a Novatian , and would therefore speak as favourably of his own opinion as he could . For it was hatefull to most of the Churches in those times , and therefore the Novatians to comply in some measure with the times , were content to mollifie in words the rigour of their opinion , and to say , That they excluded them not simply from salvation , but denied them onely the peace of the Church .

Secondly , this doctrine of the Saints recovery of the favour of God , and their salvation , by repentance , seemeth to be limited by others , to the first , or second fall at most . So Tert . l. de poenit . Collocavit in vestigio poenitcatiā secundam , quae pulsantibus patefaciat : s●d jam s●mel quia jam secundo ; sed amplius nūquā quia proximè frustra . Tertullian seemeth to say , God hath appointed for those that are fallen the second repentance to open the door of mercy to them when they knock ; but the second repentance onely , and no more , for the third is fruitlesse . And Orig . hom . 5 in Lev . c 25. In gravioribus criminibus sem●l tantum , vel rarò poenitentiae cō ceditur locus ; ista vero comm●nia , quae frequent●r incur●mus , semper poeni entiam recipiunt , & s n● intermissioner d●muntur . Origen saith thus , In the grosser faults place is granted to repentance , once onely , or very rarely ; but these common offences which we daily runne into , are daily expiable by repentance . But these places are to be understood of that Publique Repentance which was imposed by the Church on the grosser sort of offenders ; and the meaning of those Authors was onely this , that they that had committed ( not any mortall sinne , but ) such as were counted and called , Capitalia capitall offences , that is , idolatry and apostasie , should not be received into the Church by a Publique Repentance and reconciliation above once . That this was the meaning , it appeareth by a passage or two in St. Austin , So farre ( saith he ) In tan●●● au●em 〈◇〉 mirum 〈◇〉 quando iniqu●●as progr●li●uut e●●ā ●ost act●m 〈◇〉 n●●ent●am , post al●●ris reconc●liationem , vel simili● , v●l graviora commitant , &c. & quamvis iis in ecclesiâ locus hum ●●●mae poenitentiae non concedebatur , Deus tamen super eos suae poenitentiae non obliviscitur , Aug. ep . 54. doth the wickednesse of men sometime proceed , that after they have repented , and taken the Communion as a signe of their reconciliation to the Church , they break out into as great or greater sinnes then they formerly committed : and though to these men there was granted in the Church no place for submission and repentance , yett God doth not forget his patience toward them . In the same Epistle he speaketh to the same purpose , thus . Ib. Quamvis ergo cautè salubriterque provisum sit , ut locus humillimae illius poenitentiae semel in ecclesiâ concedatur , nè m●dicina vilis esset aegroti● , quae tan●ò magis salubr ● est , quantò minus contemptibilis fuerit . Quis tamen audeat dicere , quare huic homini iterum parcis ? Although it be wholsomly and warily looked unto , that such a man shall have liberty granted him by the C● . but once to make his repentance , lest the medicine should be lightly esteemed by the sick , which is so much the more effectuall , by how much the lesse it is contemptible : yet who dareth say , Why dost thou again favour and spare this man , &c. Now then , if this were the meaning of those Authors who seemed to give way but onely to a second Repentance , that they that committed Idolatry should never above once be publiquely reconciled to the Church by penance publiquely performed : it remaineth , that there was no opinion that crossed the possibility of the Saints Restitution to grace after their relapses by repentance , but the Novatian Heresie only . Which Heresie was resisted at the very first broaching of it , Cyp . Epist. 41. and Eus . eccl . hist . l. 6. c . 42. condemned in two Affrican Councils , and in a Synod at Rome under Cornelius consisting of about 60. Bishops , and a great many Priests and Deacons ; and the maintainers of it were excommunicated , because it was a proud unnaturall opinion , and repugnant to brotherly love . And Nicephorus tells us , that in opposition to it , Niceph . eccl . hist . l. 12. c . 28. the Bishops of that time following the Ecclesiasticall Canon , appointed in every Church a Penitentiary ( a Priest to heare the confessions of Penitents ) that from him , as many as sinning after Baptisme did confesse their faults , might receive Absolution , and be restored to the Church again ; albeit that course began to cease after a while in the Greek Churches , by occasion of a wrong which was offered to a Gentlewoman , by a Deacon of the Church of Constantinople , in her chastity , while she remained in the Church to finish her penitential exercises . Divers also of the Te●t . l. de poen . Cyp . ep . ad Antonian . gr. Novat . & l. de . laps . & ad Novat . Gre . Nyss . or . de poen it . Bas . ser . de poen . &c. Fathers have written books against it , as may be seen in their works , and have by many arguments proved , That the regenerate by repentance for their sins are restored .

And among later Churches , our dearest Mother , the Church of England , hath in her Articles of Religion concluded against it , in these words . Artic . 16. Not every deadly sin willingly committed , after Baptisme , is sin against the holy Ghost , & unpardontable . Wherefore the grant of repentance is not to be denied to such as fal into sinne after Baptisme . After we have received the Holy Ghost , we may depart from grace given , and fall into sin , and by the grace of God ( we may ) arise again , and amend our lives . And therefore they are to be condemned , which say , They can no more sin as long as they live here , or deny the place of forgiveness to such as truly repent .

Therefore I may pitch it for a firme conclusion , that the Regenerate after their falls into sins of presumption , may by the grace of repentance be restored into Gods favour againe . And I prove it by these reasons that follow .

1. By those Examples which Gods word affordeth us of men Regenerate , who by Repentance obtained remission . David after his great sins repented , and repenting was pardoned , as we may see 2 Sam . 12.13 . And Nathan said unto David , The Lord hath put away thy sin : thou shalt not die . Peter also was received to mercy after he had repented , and was dignified by his Lord whom he had denied , ( though with a secret check , ) with the over-sight of his Sheep and Lambs , Iohn 21.15 , 16 , 17. S. Paul commandeth the Corinthians to receive into their communion againe the incestuous person whom they had delivered unto Satan , and to comfort him , after that he had afflicted himself with hearty sorrow for his sin , and repented , 2 Cor . 2.6 , 7 , 8. Luke 15. by which he intimateth his restitution into Gods favour again ; for else he would never have judged him fit to have entred and been entertained into the Church . The Parable of the Prodigall , who returning , was embraced by his Father , and welcommed home with great joy , carrieth with it the strength of many examples . For who is this Prodigall returning , but the children of God repenting of their sins ? And who is this Father , but God , ( who is a more tender Father to his children , then any earthly father can be ? for tam pater nemo , tam pius nemo , so good a Father as God is no man . What meaneth this Fathers embracing of his lost Sonne returning , but Gods receiving of his bad children , when they leave their sins and come home ?

2. It may be proved by those places of Scripture , wherein back-sliders are called to repentance with a promise to forgive them , if they repent . Jer . 3.12 , 14 , 22. Return O back-sliding Israel , and I will heal your rebellions , &c. But because he would have them know that they were exceedingly bound to him for vouchsafing to receive them after their apostasie , he telleth them , that none of them all would doe so by their wives ; they would never receive them into their favour againe after adultery , though they should submit . ver . 1. If a man have put away his wife , and she become another mans , shall he returne to her againe ? yet returne to me . The like exhortation there is Hos . 14.1 , 2 , 3.4 . O Israel , returne to the Lord thy God : for thou hast fallen by thine iniquity , &c. Cui bono , to what purpose ? that the Prophet sheweth , ver . 4. I will heale their back-sliding , I will love them freely ; for mine anger is turned away . These exhortations and promises are given determinately to Gods children back-sliding , and therefore they prove the point . And so doe all such exhortations and their annexed promises as are made indefinitely to such as will be converted : ( among which that in Ezek . 18.30 , 31. is a famous one ) for who may dare to restrain them to some sorts of sinners , when God hath extended them to all ?

3. All those places of Scripture , wherein repentance and remission of sins ( like a paire of twins that are born together , and die together ) are connexed , doe likewise shew it . Luk . 24.47 . Christ telleth his Disciples , that it is the will of his Father , that repentance and remission of sinnes , ( as the condition and the benefit ) should be preached in his Name among all Nations . Act. 2.28 . when S. Peters hearers asked him , What they should doe to be saved , he answered , Repent and be baptized every one of you for the remission of sins . And Act. 3.19 . Repent therefore and be converted , that your sins may be blotted out , when the day of refreshing shall come , &c. In both these places S. Peter coupleth repentance and forgivenesse ; and so coupleth them , that he plainly maketh Repentance to be the cause , and Remission the constant effect that followeth it , Repent that , &c. Acts 5.31 . Him hath God exalted with his right hand to be a Prince and a Saviour to give repentance to Israel , and remission of sinnes .

4. It appeares by the joy in Heaven for one sinner that repenteth , Luk . 15.10 . Likewise , I say unto you , that there is joy in the presence of the Angels of God for one sinner that repenteth . To what purpose should these blessed Spirits rejoyce in the conversion of sinners , if their conversion be unprofitable ? for it is the salvation of poore sinners , obtained by their repentance , that maketh the Angels rejoyce .

5. It may be proved by the state and condition of the Saints in this life ; in respect of inherent corruptions , and outward temptations , there is in them ( as I have shewed ) not onely a possibility , but a Aug. de c . D. l. 17. c . 16. Paucissimi sunt tantae faelicitatis ut ab ipsa incunte adolescentiâ nulla damnabilia peccata committant . proclivity of committing grosse sinnes : and if repentance were not of force to restore them , and set them in joynt againe ( as S. Paul phraseth it , Gal. 6.1 . ) few or none of them could be saved . This is S. Basils argument , Non Angeli sumus , sed homines , we are not Angels ( saith the Father ) but men , subject to slips and falls in this world : Bas . ser . de poen . and therefore God hath provided repentance for our restitution .

6 The truth of it appeareth by the mischief of the contrary conclusion , Quid au en durius , quam ut indicent poenitentiam , quam non relaxent ; cum utique veniam negando incentivum auferant poenitentiae ? Nemo enim rectè potest agere poenitentiam , nisi qui sp●r●verit indulgentiam . Ambr. 1. de poen . c . 2. which disheartneth men fallen from endeavouring to rise again , and discourageth them that stand , from seeking by exhortations , rebukes , punishments , or any other means to reduce such stray sheep into the right way ; as S. Ambrose affirms , reasoning against the Novatians . No man can truly rerent , but he that hopeth he may obtaine remission thereby . And we see it to be true . The Devils that look for no mercy , forbear no sin , never think of repenting ; and such men as despaire in this life of obtaining pardon , do give themselves to all licentiousness , as we have Cain for an instance . It seemeth by his speech , Gen. 4.13 . Mine iniquity is greater then can be forgiven , that he despaired of mercy . What was the issue of it ? ver . 16.17 . he went out from the presence of the Lord , and he built a City . Par. in Gen. 4.17 . From the presence of the Lord ? Why ? where is not God ? He is said to go out from the presence of the Lord , because he left the Church of God , wherein God dwelleth . And why did he build a City ? for ambition say some ; for the maintaining of his rapine , and robberies say others : If these conjectures be true , then it appeareth that Cain , when he despaired of the forgivenesse of his sinne , gave himself over to profanenesse , ambition , rapine , and all manner of vices . And they said ( saith the Prophet Jer . 18.12 . ) there is no hope : What of that ? but we will walk every one after his own devises , and we will every one do the imagination of his evill heart . Their desperation made them resolutely profane . Saint Austin speaking of relapsed Christians hath this passage : Aug. ep . 54. ad Macedon . Ex quorum numero si quis dicit , dicite mihi , utrum aliquid prosi● ad futuram vitam , si in vitâ istâ illecebrocissima voluptatis blandimenta contempsero , si me poenitendo vehementius quam prius excruciavero , si uberius flevero , si melius vixero , si pauperes largius sustentavero , si charitate ardentius flagavero ? quis vestrum ita desipit , ut huic homini dicat , nihil tibi ista in posterum proderunt ; vade , saltem hujus vitae suavitate fruere ? Avertat Deus tam immanem , sacrilegamque dementiam . If any such should say , Tell me , will it benefit me in respect of the life to come , if in this life I shall contemne the flatteries of insnaring pleasures , if I shall afflict my body with the exercises of repentance more then ever I did , if I shall weep more plentifully , if I shall live more orderly , if I shall relieve the poor more bountifully , if I shall burn with charity more ardently ? which of you would be so foolish , as to say to this man , These things will profit you nothing for hereafter ; goe , and enjoy the sweetnesse of this life ? God turn away such cruell and sacrilegious madnesse . In this speech the Father implieth : 1. That men who repent and forsake their sins , and performe any good duties , do so in hope of salvation , and reward in the life to come . For what else doth this interrogation , will it benefit me in respect of the life to come , if in this life I forsake my pleasures , &c. signifie ? 2. That , to tell a man fallen , that he should go take his pleasure in this world , for his repentance will profit him nothing , is cruell and sacrilegious madnesse : Cruell , because it discourageth obedience ; sacrilegious , because it robbeth God of that honour he might have by the repentance of many . No man lying under sinne will seek to rise up , but will adde drunkennesse to thirst , and draw sin to him with cart-ropes , except be believe , that Remission will follow his Repentance . No man will bestow good words and endeavours to reclaim such , if hope to save their soules doe not incourage them . S. Cypr . ep . 52. ad Antonian . n . 83. O frustrandae fraternitatis irrita , O misero●ū lamentan● ū caduca d ceptio ! O haereticae institutionis inefficax & vana traditio ! hortari ad poenientiam , & subtrahere de poenitentia medicinam ; dicere fratribus nostris , Plange , & lachrymas funde , & diebus & noctibus ingemisce , & pro abluendo & purgando delicto , largiter & frequenter operare : sed extra Ecclesiam post omnia ista morieris . Quaecunque ad pacem pertinent facies , sed nullam pacem quam quaeris , accipies . Quis non statim pereat ? quis non ipsa desp●ratione d●ficiat ? quis non animum suum à proposito lamentationis avertat ? Operari tu putas rusticum posse , si dixeris , Agrum peritiâ omni rusticitatis exerce , culturis diligenter insiste , sed nullam messem metes , nullam vindemiam premes , nullos oliveti tui fructus capies , nulla de arboribus pomae decerpes ? Cyprian in this quarrel lets his pen fly freely upon the Novatians . O vain doctrine ( saith he ) that frustrates the hopes of our brethren ! O false and weak tradition , that weakens the h●nds of poore penitents while they bewaile their sins ! To exhort to repentance , & yet deny it a healing power ! To say to the brethren , Weep , shed tears , spend dayes and nights in grones , and for the washing away of your sins , be frequent and plentifull in good works : but when thou hast done so , for all this thou must dye out of the Church : whatsoever belongs to thy peace , doe , but thou shalt not have the peace which thou expectest . Who will not perish without any more adoe ; and despairing , plunge himselfe wholly into apostasie , and quite divert his thoughts from all purposes of repentance ? Dost thou think that a Country-man can labour hard , if thou talkest to him in this manner : Till thy ground with all thy skill , and use thy best diligence ; but be sure thou shalt never enjoy a harvest , never have a vintage , never gather any fruit from thine Olive or Apple-trees which thou hast planted ? &c. S. James therefore to hearten men to bring their brethen to repentance , telleth them , that by so doing they shall save their soules , Jam . 5.19 , 20. Brethren , if any of you do erre from the truth , and one convert him ; Let him know , that he which converteth the sinner from the error of his way , shall save a soul from death , and shall hide a multitude of sins . Sinners therefore that are fallen after grace received , may be restored again by repentance .

Lastly , the truth of this is grounded on the nature of the Gospel , or the Covenant of Grace . Two main differences there are between the Law and the Gospel , the Covenant of Works & the Covenant of Grace .

The first lieth in the latitude or extent of their prohibitions & commands . The Covenant of works commandeth exact obedience in every thing , and forbiddeth all inward lustings after evill things , all mentall sinfull delectations as we may see , Rom. 7.7 . I had not known lust to be evill , except the Law had said thou shalt not lust . And these evill motions it forbiddeth ( as it doth all other sins ) under the paine of a curse , Gal. 3.10 . Cursed be every one that continueth not in all things that are written in the book of the Law to doe them . But the Covenant of Grace doth properly forbid all reigning and wilfull sins onely , as we may see , Rom. 6.12 . Let not sin reign in your mortall bodies , &c. It condemneth and disliketh all indeliberate sins too , but forbids them not under the pain of eternall condemnation .

The second difference lieth in the manner of exacting obedience . The legall Covenant requireth obedience strictly , and punisheth the disobedient rigorously , without admitting , or accepting any excuse , as S. Paul intimateth , Rom. 8.3 . where he saith , that the Law is weak through the flesh , i . because through the flesh we cannot keep it , therefore it cannot save us , but leaveth us naked to the damnatory sentence of it . It is like the servant in the Parable , that took his fellow-servant by the throat , cruelly exacting his debt , and throwing him into prison because he could not pay it : But the Evangelicall Covenant like the good Master in that Parable , exacteth obedience more mercifully , and if it be not yielded , accepteth of a mans repentance and submission , so it be unfained , as we may see in Jer . 31.33 , 34. where God speaking of the new Covenant which he would make with the house of Israel , maketh two maine promises : the first , to write his Laws in their hearts , i.e. to enable them to yield obedience to his Lawes : the second is , to forgive their iniquity , and remember their sin no more , i.e. in case they should chance to bury their talent , and transgresse his Laws , which he hath inabled them to obey , that then he will forgive their sinne ( he meaneth upon condition they will repent ) and not deale in rigor and extremity with them . From the nature then of the Gospel , it followeth , that the Regenerate when they have committed any reigning sins , may upon their repentance find forgivenesse .

But what shall we say to Heb . 6.4 . where the Apostle saith , That it is impossible for those who were once enlightned , and have tasted of the heavenly , &c. If they shall fall away , to renew them againe to repentance ? and to Heb . 10.26 , 27. where it is said , For if we sinne wilfully , after that we have received the knowledge of the truth , there remaineth no more sacrifice for sins , but a fearefull looking for of judgment ? These are the two maine places on which the Novatians grounded their opinion , and in which the Apostle seemeth to averre the contradictory position , namely , that men regenerate sinning against knowledge and conscience can never be recovered by repentance . What shall we answer therefore to these places ?

In solving this objection . S. Austin and many of the Fathers were puzled , some answering one thing , and some another , but few to the satisfaction of their adversaries , and the swallowing up of the objection .

1. Some , because they could not unty this knot , they cut it , and denied this Epistle to be Canonicall , because they could not handsomly answer this place .

2. So Epiph . l. ● . advers . haer . her . 39. & 59. Others understood the Renovation here spoken of , of that renovation which we have by Baptisme , which is called , the layer of Regeneration , Tit . 3.5 . which they say , is not possible , because there is but one Baptism , Ephes . 4. no man can be baptized twice . That which made them understand the Apostle of such a solemn restauration by Baptism , was a meer conjecture , that the converted Jewes , because they had many washings in the Law , and for every sin a new cleansing , did therefore contend , that baptized persons after every new sinne against conscience ought to have a new baptisme . But first , it doth not appear in story , that the Jews contended for any such thing : and secondly , the words following , ver . 7 , 8. do import , that it was the Apostles purpose to threaten some greater matter to Apostates then want of a second baptisme .

3. Others understand the falling away , and the sinning wilfully , mentioned in those places , of those Capitall and foulest sinnes of idolatry , and apostasie from the Gospel : Orig . in Levi● c . 25. hom . 5. ci●ermed . de v●n lidemorum Thus Origen , Si nos , &c. If any fault surpize us , which consisteth in the miscarriage of the tongue , or in ill manners , and not in a blasphemous deniall of the faith , this fault may be easily repaired , repentance for such sinnes is not denied : but the more hainous sinnes are of another nature , in these place is found but onely once for repentance . And this his opinion ( perhaps ) was the cause , why after he had commited Idolatry , he went up and down in a most disconsolate manner , intreating the Churches to pray for him , as we may see in Eusebius . Thus also Pacianus ; who calls idolatry ( and two sins more , Eus . eccl . hist . l. b . 6. inserted by the Transla●or out works of of the Origen . Pacian . Tom . Bibl . pp. Paraen . ad poenit . murder and adultery ) Capitalia , head sins , and such as were , as the breath of a Basiliske ; a deadly cup , an invenomed arrow to be feared and shunned : and pronounceth of every man who commits these after baptism , that he shall never see Gods face in glory ; and that if he chance to repent , yet his teares are sera solatia , comforts that come to late .

4. Others expound it of a renewing by publique and solemne penance imposed by the Church , and performed by the penitent , which ( they say ) the Apostle delivereth here to be impossible .

5. Others by impossible understand difficult , as if the Apostles meaning should be this ; that it is a very hard thing , and in a manner impossible that such as sinne against conscience , after Grace received , should be restored againe .

But most later Writers are of opinion , that the Apostle is not to be understood indefinitely of any known sinne deliberately committed by a man in Grace , but determinately , of one certaine kind of sin , which is {αβγδ} , in a singular and eminent manner called the sin against the Holy Ghost , and that his meaning is , that whosoever falleth into that sinne , can never repent , nor by repentance recover Gods grace and favour againe . Which exposition because it seemeth to me the most likely , for the better clearing and confirming of it , I will in a few words inquire into three particulars .

1. What the sin is , which in a peculiar manner is called the sin against the Holy Ghost .

2. How it may be said to be irremissible , or the sinner that commits it , irrecoverable .

3. How it appeareth that the Apostle is to be understood of this sin onely .

1. What the sinne against the Holy Ghost is .

Some say , it is any sinne of malice : others , that it is finall impenitency : but I take it to be , a dislike of the truth of God known and manifested to a man , and a calumniation and opposition of it as daemoniacall , and detestable . This is called a sin against the Holy Ghost , because it is against that light and knowledg , which the Holy Ghost , who is the true enlightner of mens minds , hath wrought in the understanding .

That this is the unpardonable sin against the Holy Ghost , we may gather out of Mark 3.22 , 29. where Christ layeth unpardonable blasphemy against the Holy Ghost to the charge of the Pharisees , v. 22. We may divide his discourse into three parts . 1. He setteth down the sin of the Pharisees . And the Scribes which came from Hierusalem , said , He hath Beelzebub , & by the prince of Devills casteth he out Devills . Here was their calumny ; which after our Saviour had refuted , v. 29 , 30. 2. He sheweth the stamp and quality of that their sinne ; ( 1 ) it was blasphemy against the Holy Ghost , ( 2 ) it was such blasphemy as should never find forgivenesse . But he that shall blaspheme against the Holy Ghost , hath never forgivenesse , but is in danger of eternall damnation . Thirdly , that it may appeare , that Christ pointeth at their sin , and intendeth to signifie , that it was unpardonable blasphemy against the Holy Ghost , he addeth , verse thirty because they said , he had an uncleane spirit . The meaning is , that Christ spake those words concerning the fearfulnesse of blaspheming the Holy Ghost , in reference to the Scribes , because they said , he had an uncleane spirit .

Out of these things laid together , two things may be concluded to prove what I say . 1. That the sinne of the Scribes and Pharisees was an irremissible sin against the Holy Ghost . 2. That the sin against the Holy Ghost is a malicious reviling , and opposing of the known truth of God ; for such was the Pharisees sin , here taxed by our Saviour : Out of envy against Christ , contrary to the knowledge which they had , that he did those miracles by the power of God , they ascribed his works , not to the Spirit of God , but to the uncleane spirit . Thus we see briefly what the sinne is .

2. How may it be said to be irremissible , and why ?

1. Some think it to be irremissible absolutely and simply , and so the words sound , Matth . 12.32 . Whosoever speaketh against the Holy Ghost , it shall not be forgiven him , neither in this world , nor in the world to come : which phrase seemeth to carry with it an absolute and utter deniall of pardon to this sinne : and Mark . 3.29 . It never hath forgivenesse , saith the Evangelist : and Heb . 6.4 . It is impossible for such to be renewed . These peremptory terms in which the unpardonablenesse of this sin is delivered , make the greater number of Writers conclude it to be altogether irremissible , And so doth S. Johns prohibition to pray for such as we know have committed it , 1 Joh . 5.16 . If any man see his brother sin a sinne that is not to death , he shall ask , and God shall give him life for them that sin not unto death . There is a sinne unto death , and I doe not say , that he shall pray for it . For why ( think they ) should the Apostle forbid to pray for such , if they could be pardoned , considering that prayer is one great meanes to obtaine pardon .

But 2. others think it to be unpardonable onely secundum quid , in some sort , because it is not ordinarily forgiven , and they take the Apostles impossible for difficult , or hardly possible . And this exposition seemeth to be favoured by many like places , where somewhat is denied of some things in words peremptory enough , of which notwithstanding those things are capable , though not easily , nor usually , as for example . Jeremy saith , chap. 13. v. 12 Can the Ethiopian change his skin , or the Leopard his spots ? then may ye also do good that are accustomed to do evill . In these words the Prophet seemeth to say , that it is utterly impossible for a man that hath accustomed himself to sinne , to leave his evil courses , and to repent : for it is altogether impossible that an Ethiopian should get a white skin , and a Leopard lose his spots . But experience telleth us , that such a mans conversion is not wholly and alwayes impossible , for such are now and then changed ; and the Prophets exhortations given to such to forsake their sins , shew as much . All therefore that Jeremy meaneth by this hyperbolicall manner of speaking , is , that their case was dangerous , not desperate , and that they could very hardly , and with much adoe be converted . In Matth . 19.24 . our Saviour saith , It is easier for a Camel to go thorow the eye of a neeedle , then for a rich man to enter into the Kingdom of Heaven . The words seem to make the salvation of rich men to be not possible ; for it is no wayes possible to draw a Camel thorow the small eye of a needle : but it is not the intent of our Saviour to signifie the impossibility , but the difficulty of a rich mans salvation , as appeareth v. 23. Verily , I say unto you , that a rich man shall hardly enter into the Kingdome of God . And so in these places which seem to set forth an absolute impossibility of such mens restauration as have sinned against the Holy Ghost , why may not Christ and his Apostles be thought to intend no more than the signification of the greatnesse of this sin , and the difficulty of their repenting ?

By expounding this text of the Hebrews in this manner , Latim . last ser . bef . King Edw . p. 113. &c. Bishop Latimer telleth us , that he quieted the conscience of a man who was troubled with feare that he had committed this sin ; When he told him that he had not committed that sinne , because he was afraid he had , and was perplexed with it : this would not satisfie , but when , after he had been at his book about this businesse , he returned to the man , and told him , that by impossible the Apostle meant difficult : herewith the mans minde was setled , because then he conceived some hopes of wading out of it , though his erring conscience told him , he was in it . I dare not take upon me to determine concerning this dreadfull sinne , whether it be almost , or altogether unpardonable , considering men of great judgements do not agree about it : but I would wish every man that loveth his salvation , to take heed of it , ( and of all presumptuous sinnes too , for they are steps to it ; ) considering how hard , if not impossible , it is , for a man intangled in it , to wrestle out of it aagaine .

But why is the sin irremissible ?

Because it is accompanied with finall impenitency , some say . But this is no sufficient reason of the unpardonablenes of this sinne , because it is a circumstance that belongeth to all the sinnes of reprobates , and by consequent , doth not distinguish this sinne from any other . And therefore others speak more to purpose , who say , that the irremissibility of it ariseth from the nature of it , and Gods peremptory will so to cary himself toward it . This sinne , touching the nature of it , is a sin of a very high hand , and an out-stretched arme , and comprehendeth in it a stout and wilfull contempt of God , and his mercies in Jesus Christ ; as we may gather from the definition of it , for it is a sinne of Malice , and by the Brands which the Apostle setteth upon it . Such ( saith he ) do crucifie to themselves the Sonne of God a fresh , and put him to open shame , and that is the reason why they cannot be renewed , Heb . 6.6 . And such doe tread under foot the Son of God , and count the bloud of the Covenant , wherewith they were sanctified , an unholy thing , and have done despite unto the Spirit of grace .

These be foule things , horrible affronts to Christ and his holy Spirit : yet these affronts when they are given virtually and by consequence onely ( as they are by every presumptuous sinner , because he wilfully doth that which is a contempt of God ) are put up more patiently ; but when they are given intentionally and formally , as they are by such as sin against the holy Ghost , ( for it is their intent to scorn the Trinity , and to despise , and deride the blood of Christ , and the means of their salvation : ) they are revenged with all severity . Now because these sinnes are in their quality and kinde so heinous , therefore doe they hardly or never meet with pardon : Not , because God hath not power enough , or mercy enough to forgive them ; for no sin is greater then can be pardoned , ( and therefore Saint Austin told Cain , He lyed , in that he said , his sin was greater then Gods mercy ) but because he holdeth it not fit , or comely for his greatnesse , so farre to stoop to any mans devillish basenesse , as to prostitute his rich mercies to such vile persons . Were it agreeable to decency , for a Physitian to cure that Patient who flingeth his medicines upon the ground , and trampleth them under his feet , and flyeth in his face when he commeth to heale him ? Much lesse fit is it for God to apply Christs precious blood to such an one as treadeth it under his feet . Give not that which is holy to dogs , neither cast ye your pearles before swine ; lest they trample them under their feet , and turn again and rent you , Mat . 7.6 . If men will not give pearls to swine , partly because they contemn the gift , and partly because ( perhaps ) they fly in the face of the Giver ; then surely God will not give Christs bloud , and that which floweth from it , remission of sins , to such Swine as these , because they doe despise the gift , and fight against the mercifull giver . So much for the second thing .

But how appeareth it now , that the Apostle in these places is to be understood onely of such as sinne against the Holy Ghost ? It appeareth by these two reasons .

( 1. ) By the Phrases which he useth in describing the condition , and the carriage of the sinners there spoken of . They crucifie Christ again ; they put him to open shame ; they trample under foot the Sonne of God , &c. These acts cannot properly be affirmed of any other then such as do maliciously oppose the Gospel .

( 2. ) By the analogie , and agreement that must be between all parts of Scripture , by examples , and exhortations , and promises of forgivenesse made to wilfull sinners upon their submission . Gods word teacheth us , that ordinarie wilfull transgressions are not unpardonable : A higher sinne therefore then a sinne of wilfulnesse and presumption , is here pointed at by the Apostle , or else one part of divine truth would contradict another .

By all this that hath been said , we see what is to be answered to the objection made from the words of the Apostle against the possibility of the Saints restitution into Gods favour , after their wilfull falls : namely , that those places are to be understood onely of the sinne against the Holy Ghost , and therefore over throw nothing that hath been said of the other sinnes of back-sliding Christians . For what , though-that be such a sinne as God thinketh it not fit to forgive ? yet it doth not follow , that all the other sinnes of enlightened and sanctified men are inexpiable too ; but on the other side it followeth , that , because this onely sin is exempted from pardon , therefore all others are within the compasse of pardon .

But some may here say , that , if repentance be able to procure the remission of presumptuous sinnes , why should any man be more afraid to commit them , then sinnes of infirmity ? For men must repent of them , or else they cannot obtain pardon , and they need do no more for the expiation of the other , then repent .

I answer , That there is a great deale of difference between the repentance requisite to the forgivenesse of the one and of the other . For ,

1. A lesser degree of humiliation and sorrow will serve for an infirmity than for a presumption . An ordinary sorrow is proportionable to ordinary and common frailties , but insolencies require a great deale of remorse ; and therefore we may observe , that Saint Peter after the deniall of his Master did not onely weep , but weep bitterly , Matth . 26.75 . and Mary Magdalen who had committed so many and so great sins , that she deserved the surname of Sinner ; when she repented , she shed so many teares as were sufficient to wash the feet of Christ , Luk . 7.38 . And the incestuous Corinthian was so deeply drowned in godly sorrow , that he was almost swallowed up with heavinesse , 2 Cor . 2.7 . And Davids grief of soul for his adultery and murther was so great , that he compareth the state of his afflicted heart to broken bones , Psal . 5. When The Engl. Translator of Euseb . eccl . hist . l. 7. c . 1. ex Suidâ . Origen had offered sacrifice to idols , he made a very pitifull lamentation . And Socrat . Ecc. hist . l. 3. c . 11. graec . 13. Ecebolius , who had been an ordinary turn-coat , was so dejected , that he fell down before the Church-doore , and bid the people trample upon him unsavory salt . If the plaister be not as broad as the sore , it will not heale it ; and therefore great wounds must have broad plaisters : and so must great sins be washt away with many teares .

2. A lighter kind of forsaking sins of infirmity will suffice for them , than for deliberate sins . Infirmities ( as I have shewed ) are for the most part inevitable , because a man is ignorant of many of them , and not aware of the most of them when he committeth them , by reason of their frequency , and daily incursion upon him . A man that is set to keep a gate , cannot observe every one that commeth in or goeth out in a throng , nor every one neither that goeth in or out singly , if his mind be diverted ; if this man pull him by the sleeve , and that man round him in the eare , and a third or fourth be calling to him from severall places : so , a man that setteth himself to keep the gates of his senses , cannot take notice of every temptation and object that stealeth into his mind through those gates , nor of every sin that stealeth out , if they come and goe in a crowd , and come upon him in troops : nor can he mark them all , if they break in upon him , or drop from him severally , if his mind be distracted , ( as whose is not ? ) with many businesses at once . God therefore requireth to the remission of such sins onely a virtuall & habituall forsaking of them , an endeavour and desire to be rid of them , and a resolution to leave them so farre as he is able : an actuall forbearing of them ( because it is impossible ) he doth not strictly require under the paine of eternall death . So that a man may die , even while such sins are breaking from him , and yet goe to Heaven . Abraham , Jacob , and many of the Fathers did die in their sin of Polygamy , and yet were saved , because they knew it not to be a sin , and therefore could not actually and particularly forsake it : and many an honest Papist , who liveth and dieth , under invincible or probable ignorance , may end his dayes while he is kissing a Crucifix , or calling upon a Saint , and yet be received to mercy , because he doth these sins ignorantly , through unbelief : and many a good man may die in a fit of passion , or with a rash word in his mouth , without prejudice to his salvation , because they are sins of inadvertency , which he can neither observe till they are past , nor particularly forsake . But as for deliberate sins , they cannot be pardoned , except they be actually and particularly relinquished , Non sunt membra Christi qui se faciunt membra meretricis , nisi malum illud poenitendo deseruerint &c. Aug. de C. D. l. 21. c . 25. Si peccato mortui furint , tunc iis remittetur p●cca●um quod quam diu in peccato vixerint , non remittitur . Hier . ep . ad Sabinian . he that dieth in them , is damned for them : For so Christ intimateth in his wofull sentence denounced against the Pharisees , Joh . 8.21 . Ye shall die in your sins , and whither I goe , thither ye cannot come . And therefore people are called to cast off and fling away such sins , that they might find pardon . Put away the evill of your doings from before mine eyes , cease to doe evill , &c. And then followeth , Though your sins be as scarlet , they shall be white as snow , though they be red like crimson , they shall be as wool , Isa . 1.16 , 18. And when any are spoken of that are brought in for examples of men truly repenting of their great offences , they are noted to have forsaken those sinnes , as we may see , Ezra 10.19 . They gave their hands , that they would put away their strange wives : and Act. 19.18 , 19. Many of them that beleeved , came and conf●ssed , and sh●wed their deeds . Many also of them that used curious arts , came and brought their books together , and burned them before all men ; which was a sign of their renouncing those their wicked studies for ever . And when God promiseth pardon to grosse sinners , the promise is made onely to such as forsake their sins . Prov. 26.13 . He that hideth his sins shall not prosper , but he that confesseth and forsaketh them , shall find mercy . What doth all this shew , but , that such as are guilty of sins ●gainst conscience , great sins , must actually be divorced from them , if they mean to obtain remission ? Baron . l. de ven . & mort . pec . cat . p. 26. Poenitentia pro gravioribus peccatis d●bet esse perf●ctè practica , 1 . ●xire in realem & actualem cessationem . And the reason is , 1. Because such sins stare a man in the face ; no man that doth them can be ignorant of them : 2. Because consent may be withheld from them : a man when he committeth them , hath liberty to pause , and to forbear them . By this therefore we may easily see , that it is not all one whether a man commit infirmities , or presumptions : the making of his peace for these will cost him much more then it will doe for those other .

But howsoever ( may some say ) it is but sin , and forsake , and then all is well again ; presumptuous sinnes therefore are not much to be feared , if a man have a mind to them , or be occasioned to commit them .

I answer . 1. For a man to reason thus with his own herrt , would be a very great presumption , and a tempting of God ; who may take such an one away in the very acts of his sinnes , and denie him space even to cry God mercy , because he thus abuseth his clemency .

2. Though repentance set up a bankrupt again , and bring the Prodigall into favour , yet it doth not alwaies prevent or remove such outward calamities as God doth use to chasten the sinnes of men withall ; some revenging hand of God may ( perhaps ) lie heavie on his person , children , goods , credit , or some other things that are deare unto him , as long as he liveth . David had repented , and his sinne was pardoned , but yet for all that Gods hand was not removed . For , First , God telleth him , that , because by that sin he had caused the enemies of God to blaspheme , the child begotten in adultery should die , 2 Sam . 12.14 And then he telleth him too , that The sword should never depart from his house , and that he would take his wives before his eyes , and give them to his neighbour , and he should lie with them in the sight of the sun . These were smarting punishments . Gods chastisements lay sorely upon the people of Israel a long time for the sin of Peor , Num . 25. although they had repented , & the sin was pardoned . For Ioshua tels them , Josh . 22.17 . That they were not yet clensed from the iniquity of Peor to that day .

And we read in 2 Chr. 34.24 , 25. that , though Iosiah , with the people , had repented of their Idolatry ; yet God tels them That he would bring evill upon that place , and that his wrath sho●ld be poured out , and not quenched . And so God handleth many a disobedient child , even after he hath pardoned their sins : the lashes of his rod ( perhaps ) are upon them as long as they live ; if not the strokes , yet the prints : and therefore it is no safe sinning , though we could be sure we should repent .

3. By repentance a man shall recover his peace and joy , and other graces , but many times , and for the most part , in a lower degree : it is thought that David did never recover that largenesse of spirit , and that fulnesse of inward strength and comfort that he had before . When a Prodigall young man is blown up by his ill husbandry ; upon submission ( it may be ) his friends will set him up again , but they will never trust him with so great a stock as they did before : nor will God trust his Prodigall children , though they do humble themselves , with so much grace as he did before . When a man hath had a Fever , or some malignant disease , though by help of Physick he recover his life , and in time some measure of health and strength too , yet many times he never regaines that pitch of health , which he had before , but carrieth in his body the marks of that disease to his grave : and so doth the man , who by repentance hath crawled out of his bed of sinne , very often retaine some great and languishing defects and weaknesses of foul contracted by his former iniquities . Epiph . l. 2. haer . 59. A maid ( saith Epiphanius ) that hath lost her virginity , can never possesse that again , Natura non patitur , Nature permits it not ; Sed secundum habet in continentiâ gradum , But she hath some chastity in a lower degree : Sic post Baptismum graviore scelere obstrictus , secundum habet sanitatis genus . So he that after grace hath fallen into the hands and bands of some great sinne , hath recovered ( perhaps ) a second , and a lower kinde of spirituall health . It is better and more honourable to be a Lilly then a Violet ( saith S. Hierom : ) to be alwayes pure , then to bear the blush of a sinne . It is dangerous therefore to sin presumptuously , though our repentance do restore us .

4. A man while he avoideth sin , liveth without the snubs and frownes of conscience , and without any painfull gnawings and gripings of soul ; but he that falleth , sustaineth a great many inward sorrowes , ( if he repent soundly ) before he can enjoy the peace and tranquillity of mind again . Hier . ep . ad Salvian . Nec stat m nobis poenitentiae subsidia blandiantur , quae sunt infoelic ū rem●dia . Cavendum est vulnus q●od dolore curatur . Aliud est integra nave , &c. Ibid . Let not the helps of repentance , ( saith S. Hierom . ) presently flatter us ; for they are the remedies of such as are unhappy ; that wound must alwayes be feared , which is not cured withaut pain . It is more ease ( saith he ) for a man to keep himself and his wares in the ship , and so to enter safely into the Haven ; then to leave the ship , and hang fast about a plank , or a board , and by wallowings of the waves to be dasht upon many a craggy rock . And in another Epistle saith he , Id. ep . ad Demetr . Verum nos ig●or●mus poenitent ā ne fac●lè p●cc●mus . Aliud ●st quae●●●● quod perd●d●ris , aliud possid●●● quo● nunquam amiseris . Let us not know that repentance may help us , that we may not be induced thereby to fall into sin . It is one thing to seek again that which once thou hadst , and another thing to possesse what thou didst never lose . No man will say , it is no matter though he break his head , or wound his body , because he hath a medecin that can make all whole again ; he knoweth that he cannot be healed without smart , and therefore he will sleep in a whole skin if he can . Nor will any wise man presume to wound his conscience , because the salve of true repentance will heale it againe ; for he knoweth , that it must cost him many a groan and tear , before he can make all sound again ; and therefore he will keep it well while it is well . And therefore , my advise to such as would faine be sinning , shall be that of Nazianzen , Naz . orat . in bapt . Post fl● ū non comm●ttas , quod iter ū necesse sit fl re . Commit not that after thy lamentation , which thou must be fain to lament again .

5. In the last place , if there be any who presumeth the more to sinne , because repentance wil make up his losses , let him know , that there is nothing in him worthy a Christian spirit . Shall we sin , that grace may abound ? God forbid , saith S. Paul , Rom. 6.1 . So , shall we sin , because we may repent , and be remitted ? God forbid , it savours of an ungratefull and ignoble spirit .

Tert . l. de poen . c . 7. — Exiode mari & navi repud●ū dicunt & Dei beneficium , s●lutem suam scilicet , m moriâ periculi honorant . Nolu●t ite ū divinae misericordiae oneri esse . Nemo idcirco deterior sit , quia Deus mel●or , totiens delinquendo quotiens ignoscitur . ●b . Many ( saith Tertullian ) having escaped shipwrack , from that time doe give a divorce to ship and sea ; and doe honour Gods mercy in preserving them by the dayly remembrance of the danger . They will no longer be a burden to Gods mercy . And so , let no man be worse to God , because he is better to him ; sinning as fast as he forgiveth .

For conclusion therefore , as the Apostle saith to his people , My little children , these things write I unto you , that you sin not : and if any man sin , we have an Advocate with the Father , &c. 1 Joh . 2.1 . So say I , what I have delivered , I have spoken , first , that you sin not ; next , that if any of you doe sin , your care may be to repent , that so you may recover remission and salvation , which you are sure to lose , if you repent not .

It better becommeth a Christian to keep his souls health , then to lose it , and get it again : but if any of you have lost it , be not afraid , nor ashamed to use the means of regaining it . Tert . de poen . c . 7. Pigeat p●ccare rursus sed rursus poenitere non pig●at ' terandae valetudinis iteranda m●dicina est . Be weary of sinning again ( saith the Father ) but be not wea●y of repenting your sinnes : If sicknesse return , the medicine must be reiterated , or the Patients must perish . And let your repentance , stand , as true repentance doth , on the two legs of contrition , and reformation : you must be sorry for your sin , because it is an evill , an eye-sore to God , and a plague-sore to your soules ; but especially you must forsake your sinne : without this , all the tears in the world will purchase you no favour . For so S. Austin telleth us , Aug. ser 6. de temp Inanis est poenitentia quam sequens culpa coinquinat . In vain are those teares , which are fouled and mudded with following sins .

FINIS .