and is formally the state of grace. And upon these accounts, if old men will repent, and do what they can do, and are en-' abled in that state, they have no cause to be afflicted with too great fears concerning the instances of their habits, or the sins of their youth. Concerning persons that are seized upon by a lingering sickness, I have nothing peculiar to say, save this only, that their case is in something better than that of old men in some things worse. It is better, because they have, in many periods of their sickness, more hopes of returning to health and long life, than old men have of returning to strength and youth, and a protracted age: and therefore their repentance, if it be hearty, hath in it also more degrees of being voluntary, and relative to a good life. But in this, their case is worse. An old man that is healthful, is better seated in the station of penitents, and because he can choose contraries, is the more acceptable if he chooses well. But the sick man, though living long in that disadvantage, cannot be indifferent in so many instances as the other may : and in this case, it is remarkable what St. Austin said; "Si autem vis agere pœnitentiam, quando jam peccare non potes, peccata te dimiserunt, non tu illa."-To abstain from sin when a man cannot sin, is to be forsaken by sin, not to forsake it.'-At the best it is bad enough: but I doubt not but if they do what they can do, there is mercy for them, which they shall find in the day of recompenses. 67. Obj. 7. But how shall any man know, whether he have performed his repentance as he ought? For if it be necessary that he get the habits of virtue, and extirpate the habits of vice; that is, if by habits God do, and we are to make judgments of our repentance, who can be certain that his sins are pardoned, and himself reconciled to God, and that he shall be saved? The reasons of his doubts and fears are these. 1. Because it is a long time before a habit can be lost, and the contrary obtained. 2. Because while one habit lessens, another may undiscernibly increase, and it may be a degree of covetousness may expel a degree of prodigality. 3. Because a habit may be lurking secretly, and for want of opportunity of acting in that instance, not betray itself, or be discovered, or attempted to be cured. For he that was not tempted in that kind where he sinned formerly, may, for aught he knows, say that he hath not sinned, only because he was not tempted; but if that be all, the habit may be resident, and kill him secretly. These things must be accounted for. 70. I. But to him that inquires whether it be light or darkness, in what regions his inheritance is designed, and whether his repentance is sufficient, I must give rather a reproof than an answer; or at least such an answer as will tell there is no need of an answer. For indeed it is not good inquiring into measures and little portions of grace. 'Love God with all thy heart, and all thy strength;' do it heartily, and do it always. If the thing be brought to pass clearly, and discernibly, the pardon is certain, and notorious but if it be in a middle state, between ebb and flood, so is our pardon too; and if in that undiscerned state it be in the thing certain that thou art on the winning and prevailing side, if really thou dost belong unto God, he will take care both of thy intermedial comfort, and final interest. But when people are too inquisitive after comfort, it is a sign their duty is imperfect. In the same proportion also, it is not well when we inquire after a sign for our state of grace and holiness. If the habit be complete and entire, it is as discernible as light, and we may as well inquire for a sign to know when we are hungry and thirsty, when you can walk, or play on the lute. The thing itself is its best indication. 71. II. But if men will quarrel at any truth, because it supposes some men to be in such a case, that they do not know certainly what will become of them in the event of things, I know not how it can be helped; I am sure they that complain here, that is, the Roman doctors, are very fierce preachers of the certainty of salvation, or of our knowledge of it. But be they who they will, since all this uncertainty proceeds not from the doctrine, but from the evil state of things into which habitual sinners have put themselves, there will be the less care taken for an answer. But certainly it seems strange that men who have lived basely and viciously all their days, who are respited from an eternal hell by the miracles of mercy, concerning whom it is a wonderful thing that they had not really perished long before, that these men returning at the last, should complain of hard usage, because it cannot be told to them as confidently as to new-baptized innocents, that they are certain of their salvation as St. Peter and St. Paul. But however, both they, and better men than they, must be content with those glorious measures of the divine mercy which are described, and upon any terms be glad to be pardoned, and to hope and fear, to mourn and to be afflicted, to be humbled and to tremble, and then to 'work out their salvation with fear and trembling.' 72. III. But then, to advance one step further, there may be a certainty where is no evidence; that is, the thing may be certain in itself, though not known to the man; and there are degrees of hope concerning the final event of our souls: for suppose it cannot be told to the habitual sinner, that his habits of sin are overcome, and that the Spirit rules in all the regions of his soul; yet is he sure that his vicious habits do prevail? is he sure that sin does reign in his mortal body? If he be, then let him not be angry with this doctrine; for it is as bad with him, as any doctrine can affirm. But if he be not sure that sin reigns, then can he not hope that the Spirit does rule? and if so, then also he may hope that his sins are pardoned, and that he shall be saved. And if he look for greater certainty than that of a holy and a humble hope, he must stay till he have a revelation; it cannot be had from the certainty of any proposition in Scripture applicable to his case and person. 73. IV. If a habit be long before it be mastered, if a part of it may consist with its contrary, if a habit may lurk secretly and undiscernibly, all these things are aggravations of the danger of an habitual sinner, and are very true, and great engagements of his watchfulness and fear, his caution and observance. But then not these nor any thing else can evacuate the former truths; nor yet ought to make the returning sinner to despair: only this; if he fears that there may be a secret habit unmortified, let him go about his remedy. 2. If he still fears, let him put himself to the trial. 3. If either that does not satisfy him, or he wants opportunity, let him endeavour to increase his supreme habit, the habit of charity, or that universal grace of the love of God, which will secure his spirit against all secret undiscernible vicious affections. 74. V. This only is certain: no man needs to despair that is alive, and hath begun to leave his sins, and to whom God hath given time, and power, and holy desires. If all these be spent, and nothing remain besides the desires, that is another consideration, and must receive its sentence by the measures of the former doctrine. But for the present, a man ought not to conclude against his hopes, because he finds propensities and inclinations to the former courses remaining in him, even after his conversion. For so it will be always, more or less, and this is not only the remains of a vicious habit, but even of natural inclination in some instances. 75. VI. Then the habit hath lost its killing quality, and the man is freed from his state of ungraciousness, when the habit of virtue prevails, when he obeys frequently, willingly, cheerfully. But if he sins frequently, and obeys his temptations readily; if he delights in sin, and chooses that; that is, if his sins be more than sins of infirmity (as they are described under their proper title), then the habit remains, and the man is in the state of death. But when sentence is given for God, when virtue is the greater ingredient, when all sin is hated, and laboured and prayed against, the remaining evils and strugglings of the serpent are signs of the Spirit's victory, but also engagements of a persevering care and watchfulness, lest they return, and prevail anew. He that is converted, and is in his contentions for heaven, is in a good state of being; let him go forward. He that is justified, let him be justified still;' but whether just now if he dies he shall be saved or not, we cannot answer, or give accounts of every period of his new life. In what minute or degree of repentance his sins are perfectly pardoned, no man can tell; and it is unreasonable to reprove a doctrine that infers a man to be uncertain, where God hath given no certain notices or measures. If a man will be certain, he must die as soon as he is worthily baptized, or live according to his promises then made. If he breaks them, he is certain of nothing but that he may be saved if he returns speedily, and effectively does his duty. But concerning the particulars, there can no rules be given sufficient to answer every man's case beforehand. If he be uncertain how God's judgment will be of him, let him be the more afraid, and the more humble, and the more cautious, and the more penitent. For in this case, all our security is not to be derived from signs, but from duty. Duty is the best signification, and God's infinite boundless mercy is the best ground of our confidence. SECTION VI. The former Doctrine reduced to Practice. Ir now remains that we account concerning the effect of this doctrine; and first, concerning them that are well and vigorous. 2. Them that are old. 3. Them that are dying. All which are to have several usages and receptions, proper entertainments and exercises of repentance. The Manner of Repentance and Usage of habitual Sinners, who convert in their timely and vigorous Years. 1. Let every man that thinks of his return, be infinitely careful to avoid every new sin; for it is like a blow to a broken leg, or a burden to a crushed arm. Every little thing disorders the new health, and unfinished recovery. So that every new sin to such a person is a double damage, it pulls him back from all his hopes, and makes his labours vain, and he is as far to seek, and as much to begin again as ever, and more. For so may you see one climbing ofa rock, with a great contention and labour and danger, if when he hath got from the foot to the shoulder, he then lets his hold go, he falls lower than where he first set his foot, and sinks deeper by the weight of his own fall. So is the new-converted man who is labouring to overcome the rocks and mountains of his habitual sins; every sin throws him down further, and bruises his very bones in the fall. To this purpose therefore is the wise advice of the son of Sirach; "Hast thou sinned? do so no more, but ask pardon for thy former fault: add not sin to sin, for in one a man shall not be unpunished." Ergo, ne pietas sit victa cupidine ventris, Exturbare animas; nec sanguine sanguis alatur2. Let not blood touch blood, nor sin touch sin; for we destroy a Metamorph. 15. 173. Gierig. |