The Return of Prayers, Part 3
THE FOLLY OF RELAPSING after Peace ſpoken.
Pſal. 85. ver. 8.
— But let them turne no more to folly.
Obſer. 6 THE ſixth Obſervation is, That Peace being ſpoken to their hearts by GOD, they ſhould returne no more to folly. See this Ezra 9. 13, 14. Thou having puniſht us leſſe then wee deſerve, and given us ſuch a deliverance as this, ſhould wee againe breake thy Commandements, wouldſt thou not be angry with us till thou hadſt conſumed us?
Reaſ. 1 1 Reaſon: Becauſe it will be a greater aggravation in ſinning; It is made the aggravation of Solomons ſinne, 1 Kings 11. 9. That God had appeared to him twice: they were eſpeciall appearances and manifeſtations of mercy; and though ſuch doe now ceaſe, yet wee reade of ſuch as are analogicall to them, as Iohn 14. 21. Chriſt promiſeth to manifeſt himſelfe, which is by ſhedding abroad his love, and his Fathers love into the heart, which is evident by the former words, he ſhall be loved of my Father, and I will love him, and after he ſaith, wee will come to him, and make our abode with him, ver. 23. and 27. My peace I will give unto you. Now ſuch appearances will be ſet upon the ſcore of every ſin, many yeares after, as they were upon Solomons. And the reaſon is, becauſe nothing wounds an ingenuous loving Nature more, then matter of unkindneſſe: if it had beene my enemy ſayes David, I could have borne it, Pſal. 55. 12, 14. but it was thou ôh man, mine acquaintance, we tooke ſweet counſell together, a boſome friend to whom I had committed my ſecrets, opened my heart: Thus when God hath unboſomed himſelfe as it were to a man, and told him what was in his heart towards him, this goes nigh him, if hee lifts up the heele againſt him. And the reaſon of that further alſo is, 1 becauſe of all things elſe, a man cannot endure to have his love abuſed, you come nigh him when you doe ſo, for his love is himſelfe, and commands all in him, ſo that abuſe his love, and you ſtrike at his heart; it is leſſe to abuſe any excellency in a man, to reproach and extenuate his parts, learning, &c. though theſe are deare to him, but his love is his bowels. And therefore, when God hath opened his heart to a man, and ſet his love upon him, and revealed it to him, and hee carries himſelfe unworthily, it paines him at the heart. Beſides, 2. it is againſt the law of Nature and of Nations, to ſeeke out for a peace, and get it concluded, and then ſecretly to prepare for, and enter into a war; nothing more hatefull, or can exaſperate two Nations one againſt another more then this. It was the aggravation of Abſaloms ſin, that being newly reconciled with his father, and taken into favour againe, after two yeeres diſcountenance, hee then began to rebell more cloſely.
Reaſ. 2 2 Reaſon is intimated in the word folly, as if the Lord ſhould have ſaid, Set aſide the unkindneſſe and wrong you doe to me, yet therein you befoole your ſelves; you will have the worſt of it. And indeed, when God doth afterwards draw nigh to a man againe, upon that his recovery of his peace, it appeares to be folly, even in that mans owne apprehenſion; when hee hath taſted how ſweet God is, then come and aſke him, What, will ye returne to ſin againe? hee will then ſay, Aſke mee if I will wound or cut my fleſh: It is impoſſible, thinkes he, I ſhould any more be ſo beſotted; if there were no other motives, hee thinkes it the greateſt folly in the world. And therefore GOD on purpoſe chooſeth out that expreſſion, and placeth it here in this caſe, becauſe it is indeed the greateſt folly in Gods ſight; and is ſo apprehended by our ſelves, looking upon ſinne after peace is ſpoken to us. It is folly to ſin againſt GOD at any time, but eſpecially then, and that will appeare by theſe particulars.
1. Becauſe, before a man had that peace, hee felt the bitterneſſe of ſin, for GOD never ſpeakes peace, till that bee felt: now that is an argument even to ſenſe, never to returne to it againe; which a foole will be warned by; A burnt Child dreads the fire; even as a Child will take heed being taught by ſenſe. When a man ſhall be in great diſtreſſe, and his Conſcience ſhall ſuggeſt to him, as Ier. 4. 18. Thy wayes and thy doings have procured theſe things to thee, this is thy wickednes: a ſpeech like that when you ſay to your Children, when they have gotten any harme or cold, or ſickneſſe, this is your playing and gadding and going in the Snow, and your eating of fruit, &c. ſo doth GOD ſpeake there, to them when they were in diſtreſſe, this is your wickedneſſe, for it is bitter, it reacheth to the heart, it woundeth the Conſcience, the wounding of which, of all elſe is the greateſt miſery. When once a man after this hath peace reſtored to him, and hee comes newly out of ſuch a diſtreſſe, aſke him then how he likes turning to ſuch a ſin againe, and he will tell you, it is the greateſt folly in the world: aske David if hee will murther any more after his bones have been broken, and ſet againe.
2 Thou wilt eaſily acknowledge, it is folly to return to ſin again, if thou conſidereſt the terms, upon which thou didſt obtaine thy peace. Reckon what paines it coſt thee, to waſh out the guilt and ſtaine, which ſinne had made, what vows and reſolutions thou madeſt, what bonds thou didſt ſeale unto, what promiſes never to returne, what prayers and teares, what rappes and knocks at Heaven Gates, ere thou couldeſt get an anſwer, or God to ſpeake one word, he making as if hee had not beene within: why is it not folly now to loſe that in an inſtant, thou haſt beene a getting ſo long, haply many yeares, and with ſo much paines and coſt? You uſe it as an excuſe to prodigalls to ſay, things lightly come by, are lightly gone; and yet you count them, and call them fooles for it, as not knowing what it is to earne a penny: how much more folly is it, when a man having afore morgaged his peace, and God reſtored it again after much ſuite, and waiting many a term, then to come home, and venture to caſt all away at one throw at dice? ſuch a fool art thou, when thou returneſt to ſinne; to drink that at one draught, which thou haſt been getting many a yeare, what madneſſe is it? when thou haſt taken much paines, to waſh thy ſelfe, then to wallow in the mire again, and make thy ſelfe new worke, what folly is it? who but Children and fooles will doe thus? That which the Church ſaid in another caſe, may well be alluded to in this, Cant. 5. 31. I have waſhed my feet, how ſhall I defile them?
3 Conſider, what it is thou doſt hazard, to loſe by returning to folly: thy peace. David loſt it, as appeares, Pſal. 51. 12. therefore ſayes he, reſtore to me the joy of thy ſalvation; In loſing of which, thou wilt be ſo much a loſer, that if the ſinne thou chooſeſt▪ were able to give thee all the world, it could not recompence thee; no not the loſſe of one houres communion with God, which in a moment will bring thee in more ſweetneſſe, than all thy ſins can doe, to eternity. If all the pleaſures of ſin were contracted, and the quinteſſence of them ſtrained into one cup, they would not afford ſo much, as one drop of true peace with God doth, being let fall into the heart. It is peace which paſſeth underſtanding. Few pleaſures here do exceed the ſenſes, nay, the ſenſes are capable of more than the things can give; but this paſſeth underſtanding. Gods loving kindneſſe is better than life. If it were propounded to thee, thou muſt loſe thy life next moment, if thou ſhouldſt commit ſuch a ſinne, wouldeſt thou venture, if thou didſt beleeve it? Now The loving kindneſſe of God is better than life, and wilt thou loſe the enjoying of it, though but for a moment?
4. It is folly to returne againe, becauſe the pleaſures of ſin will be much leſſe to thee after thou haſt had peace ſpoken. Take them at the beſt, when they are freſheſt, and when thy palate was moſt in reliſh, and taſte with them, when thou wert carnall, and ere thou kneweſt what ſweetneſſe was in God, and they then were but poor ſorry pleaſures: but now, they will prove farre more empty than before; they are empty vaine pleaſures even to him that hath thē in their flower, and in his ſeaſon of ſinning; and therefore all wicked men are weary, and do inwardly complain of their condition, onelyonly they cannot finde ſweetneſſe in God, and ſo are faine to keepe themſelves to their huſks; but alas, to thee they are farre leſſe worth than to another man, who knows not God, and therefore thou art like to have a worſe bargaine of it; another man can make more money of a ſinne, and get more pleaſure out of it, than thou art able to doe.
For firſt, thy conſcience having beene ſcorched with ſinne, as ſcalt fleſh deares more, and is more ſenſible in comming to the fire, than other parts of the body, is become of a quicker ſenſe; whereas wicked mens is ſeared, and ſo they commit all uncleanneſſe with greedineſſe: but thine is tender & galled in the act, which allayes much of the pleaſure of thy ſinne, and mingleth the more bitterneſſe with it.
And 2. beſides this galling of conſcience, which is common to thee with many an unregenerate man, thou haſt a principle of grace, an inner man, which is dead to ſuch, pleaſures, that taſts them not, that is like Barzillai, who through age 2 Sam. 19. 35. could not taſte either what he ate or drank, as young men doe; no more can that New man in thee, and therefore it can be but halfe as pleaſant to thee as to another man. If one ſide of a man be taken all with a numbe palſey, what pleaſure is it to that man, to exerciſe his limbs in the actions of life? He is but halfe a man, and lives but halfe a life; ſo it is with thee, when thou haſt grace in thy heart, but halfe thy heart can take pleaſure in ſinning, that new man the other halfe, reluctates, grieves for it, hates what thou doeſt; and all this muſt needs ſtrike off much of the pleaſure.
But 3. If wee adde to this, that this new man in him having once taſted what ſweetnes is in God, and How good the Lord is, is then like a man that hath eaten ſweet-meats, other things are out of taſte with him, and therefore alſo it is folly to returne. No man (ſayes Chriſt, Luke 5 ult.) having dranke old wine deſireth new, for hee ſaith the old is better; a manuſed to high fare cannot agree ſo well with thinne dyet: ſo the ſoule having beene uſed to taſte of great pleaſures in God, the impreſſion & remembrance of them leaves his ſoule leſſe ſatisfied than another mans; a ſtomack that hath beene enlarged to full diet, looks for it, and riſeth more hungry from a ſlender meale: now communion with God inlarges the faculties, and widens them and makes them more capable of greater joyes, than other men have, and therefore the creature is leſſe able to fill them; ſtill he remembers with much griefe, whileſt he is eating his huſkes, what fare hee had in his fathers houſe: and oh, Then it was better with me, than now. Call me not Naomi, but call mee Marah, as ſhe ſaid, For I went out full, and am come home empty; ſo doth hee ſay, when he comes from the act of ſinning, he went with his heart full of peace, and meeting with a bargaine of ſinning, thought to eke out his joy, and make it fuller, but hee comes home empty.
Vſe 1 1 Uſe, is to thoſe who have had peace ſpoken to them, let them at ſuch times feare themſelves and God moſt, for then comes in this, as you ſee here, as the moſt ſeaſonable admonition that can be given, to returne no more to folly. 1. Feare God then moſt: for of all times elſe, then ſins provoke him moſt; to come and call him Father, and the guide of your mouth, and yet to fall to ſinne, this is to doe as evill as you can, you cannot doe worſe. Ier. 3 4, 5. So Ezra 9. After ſuch an eſcaping, ſhould we againe breake thy Commandements, wouldeſt thou not be angry till thou hadſt conſumed us? In times of affliction it is the property of a good childe to love GOD moſt: in times of ſpeaking peace, to feare God moſt and his goodneſſe, and to fear to offend him for his goodneſſe ſake. Did I onelyonly ſay, that God is provoked moſt then, if you return to folly? Nay, I adde further, he is grieved, which is more then to be provoked; and therfore you ſhall marke that expreſſion and admonition not to grive Gods Spirit, then comes in, when the Spirit hath ſealed us up to the day of redemption, Epheſ. 4. 30. Then by ſinning wee are ſaid more properly to grieve him then before, when hee hath ſo far ingaged himſelfe to love a man, and expreſſed himſelf to him, and ſet his ſeale upon him for his. God is angry with wicked mens ſins, but hee is grieved for yours. To grieve him is more then to anger him. Meere anger is an affection can eaſe it ſelfe by revenge, and by comming even againe with the party, and when wee can or intend to doe ſo, our mindes are not ſo much aggrieved, but pleaſe themſelves rather to thinke of the revenge which wee meane to execute: ſo when wicked men ſinne whom GOD meanes to meet with, hee is ſaid to be angry rather then grieved; and ſayes, I will eaſe my ſelfe of mine adverſaries: Iſay 1. 24. and avenge my ſelfe of mine enemies. But here, as when a mans wife that lies in his boſome, or his child ſhall wrong him: ſo is it when one ſins, whom God hath ſet himſelfe to love, and done much for, and made knowne his everlaſting kindneſſe unto, and ſealed to the day of redemption: this goes to his heart, grieves him rather then angers him, and ſuch are the trueſt and deepeſt griefes. What ſhould hee doe with you in this caſe? if afflict you, and by that meanes goe about to turne you from your iniquity, therein he ſhall but afflict himſelfe as it were; for Though they rebelled, yet when they were afflicted hee was afflicted, Eſay 63. 9, 10. As when a Father that is a Magiſtrate, or as one that maintaines a Student in a Colledge, if either puniſheth a childe, or pupill in his purſe, he puniſheth himſelfe, ſo muſt God afflict himſelfe to afflict you. Put not the Lord into theſe ſtraits if you have any love in you. And 2. as thou art therefore to feare God moſt then, ſo thy ſelfe moſt, and to be more watchfull over thy own heart; thou art then apt to returne to folly, if thou takeſt not heed; as when a man hath beene very hot, or ſweat much, hee is apt to take the greateſt cold. Hezekiah, after GOD ſealed peace to him and anſwered his prayers, and renewed the leaſe of his life, his heart got cold, he did returne to folly. The reaſon is, becauſe then the heart is apt to grow leſſe watchfull, and to thinke it ſelfe fortified enough againſt any tentation. As S. Peter having ſeene Chriſt tranſfigured in the Mount, grew confident in his own ſtrength. And know that the Devill watcheth ſuch an opportunity moſt, for hee gets a great victory if he can foile thee then, after hee hath beene foiled himſelfe, and when thou art moſt triumphing over him; how many battels have beene loſt through ſecurity of victory and recoyling of the enemy? and beſides our corrupt nature ſo farre as unrenewed, is apt to gather heart to it ſelfe, to ſlight ſinne, as thinking its pardon eaſily gotten.
Therefore when thou art tempted, labour often to renew thoſe thoughts, which thou hadſt of thy ſinne at that time, when thou wert ſuing for peace, before thy peace was gotten; when thou wouldeſt have given a world for Gods favour; & alſo what thoughts thou hadſt of it, when God ſpake peace, how thou didſt abhorr it, yea, thy ſelf, & look what ſin was moſt bitter to thee & an enemy to thy peace; as if uncleanneſſe, Idlenes, neglect of prayer, ill company, &c. and preſerve in thy heart thoſe bitter apprehenſions of it, & ſay of it, thou haſt bin a bloody ſin to me, as Moſes wife ſaid of her huſband: and though I have got peace, & my life ſaved, yet it was a bloody ſin to Chriſt, his blood was ſhed to purchaſe this my peace, & ſhal I return to it?
And when tempted to it again, have recourſe to the kindnes God ſhewed thee in pardoning, and ſay, how ſhall I do this, and ſinne againſt God? ſay as he ſaid, Is this thy kindneſſe to thy friend? 2. Sam. 16. 16. and what, ſhall I Abſalom-like, now I am new reconciled to my Father, fall a plotting treaſon again? what, ſhall I make more worke for prayer, more worke for God, breake my bones again, & lie roaring again? Think thus, I was burnt in the hād afore, I ſhal be racked ſurely now. Sin no more leſt a worſe thing befall thee.
Vſe 3. The doctrine of aſſurance (if not abuſed) and of Gods ſpeaking peace to men is no dangerous doctrin to make men ſecure and preſumptuous in ſinning: when peace is preached in any mans heart, this uſe naturally flowes from that Doctrin, returne no more to folly. The very ſcope of the whole Epiſtle of S Iohn is to help all beleevers to aſſurance, as appeares by the 1. Iohn 1. 4, 5. and the 5. Chap. 13. Theſe things I write to you, that yee might have communion with God, and that your joy might be full. But this will open a way to all licentiouſneſſe. No ſayes S. Iohn, Chap. 2. 1. Theſe things I write unto you that ye ſin not; nothing guards the heart more againſt tentations, then the peace of God: it is ſaid to guard the heart, Phil. 4. 2. Yea and if you doe ſin, the aſſurance of Gods love is the ſpeedieſt way to recover you; ſo it followes: If any one doth ſinne, wee have an Advocate with the Father, &c. And hee that hath this hope in him, that is, to live with Chriſt, and knowes what manner of love the Father beares us, purifies himſelfe as hee is pure, 1. Iohn 3. 1, 2, 3. If there were no more but ſelfe-love in a man, it were then no wonder if he doth abuſe it. For ſelfe-love, where the love of God is wanting, is unthankfull and ungratefull, willing to take all the love and kindneſſe which is afforded, and abuſe it, and work upon it for its owne advantage; and it is true alſo that becauſe wee have too much of this principle unmortified in us, therefore God truſteth ſo few with much aſſurance, becauſe they would abuſe it. But where true love to God is ſeated, and much of it implanted, there the love of God & the peace of God doth as kindly and naturally enkindle and enflame and ſet it awork, even as arguments ſutable to ſelf-love doe work upon, and ſtirre that principle. For grace is more for GOD then for our ſelves, it being the image of Gods holineſſe, whoſe holineſſe conſiſts in this, to aime at himſelfe in all: and therefore when Gods free grace towards a man is revealed, it raiſeth him up to higher ſtraines of love to God, and hatred of ſin. And therefore it is obſervable, Pſa. 51. 12. that David when he prayes for the reſtoring of the joy of his ſalvation, hee prayes not ſimply for it, or alone, but withall prayes for a free ſpirit, Eſtabliſh me with thy free ſpirit: that is a ſpirit of ingenuity, which is kindly, ſweetly and freely wrought upon: therefore when we have a free ſpirit wrought in us, then that free love that is in God towards us will worke moſt kindly upon it, and conſtraines us to love him that loved us firſt. The love of Chriſt conſtrains us, 2. Cor. 5. 14. Becauſe we thus judge, that if Chriſt died for all, then they which live ſhould not live unto thē ſelves but unto him that died for them: S. Paul gives the reaſon, why this love of Chriſt did thus conſtraine him, becauſe hee did thus judge, that is, this conſideration of Chriſts love, hee having a principle of love in his heart to Chriſt, hee found to be a powerfull prevailing reaſon to perſwade him to live to Chriſt. Having a new judgement hee ſaw force and ſtrength in the argument. And ſo ſhall we if we thus judge, and it will have this naturall conſequence as naturally to follow upon it in our hearts, as any reaſon in any other kinde hath, that is brought to enforce any other concluſion. And therefore as the minde is conſtrained (as it were) to aſſent to a truth proved by force of reaſon, that if you grant this, then this or that will follow: ſo becauſe we judge this reaſonable by an argument drawne out of loves Topicks, that if Chriſt died for all, who otherwiſe muſt themſelues have died, that then they ſhould live to him, this will conſtraine us to love him, and live to him. Amor Dei eſt extaticus, nec ſe ſinit eſſe ſui luris.
THis Text and admonition here gives a uſt occaſion to conſider a little of that ſo often queſtioned caſe of Conſcience concerning relapſes of Gods Children into the ſame ſinnes and folly againe,The caſe of relapſing into the ſame ſinne after peace ſpoken, reſolved. and whether after peace ſpoken, Gods people may returne againe to folly. Some have held, that a man after a ſecond repentance could not fall into the ſame ſinne again: others if he did, it excluded him from mercy for time to come. For the comfort of ſome poore ſoules whoſe caſe and tentation this may be, I will ſpeake ſomewhat though ſparingly and with caution.
1. The Scripture no where excludeth thoſe from the ſtate of grace, or barrs mercy from thoſe, that have relapſed into the ſame ſinne, eſpecially ſo long as in regard of the manner of their ſinning it be but folly, not wickedneſſe or wilfull ſinning, that is, rather proceeding out of errour of underſtanding, and heat, and impetuouſneſſe of fooliſh affections, then obſtinacie and malice in the will, and with deſpite of the Spirit of grace, Heb. 10. 27.
Yea: 2. In Scripture wee meet with ſuch paſſages and promiſes, as may undoubtedly uphold any ſoule, that hath ſo fallen after peace received, into the ſame ſinne, and preſerve him from apprehending himſelfe excluded therefore from mercy and the ſtate of grace: As Hoſea 14. 4. I will heale their backſlidings, I will love them freely; unleſſe they had fallen after repenting & former healing, it could not have been called backſliding, and yet this hee promiſes to heale, & withall ſhewes the ground that mooved him to it, his loving them freely: for if in any thing his free love is ſhewne to any of his children and drawne out, it is in healing againe ſuch a backſliding ſoule after recovery and peace given. For the falling into the ſame ſinne, which hath been repented of and healed, provokes God more then a thouſand other acts of ſinnes formerly committed though of the ſame kind. And therein alſo to ſhew his free love, that he can pardon even the abuſe of love it ſelfe, he leaves ſome thus to ſinne after his love ſhed abroad in their hearts. Some hee ſhewes his free love unto, in keeping them from ſinning, others in pardoning them, and giving them repentance: they are but ſeverall wayes of drawing it forth; ſo that if in any thing, herein his free-love is ſhewne, for if it were not free, it would never endure it ſelfe to bee abuſed. And likewiſe the ſure mercies of David are then ſhowne, when God multiplies to pardon: ſo Eſay 55. 3. having mentioned the promiſe of the ſure mercies of David, He promiſes to multiply to pardon, as it is in the Originall verſe 7: which are thus joined, both becauſe the ſureneſſe of his Covenant, is therein ſhewne, and becauſe wee might haply multiply to ſinne; and at leaſt it ſuppoſeth the poſſibility of it againe. God likewiſe runs upon ſuch a ſuppoſition in that expreſſion of his, to his owne people, Iere. 3. 1, 2. They ſay if a man put away his wife, and ſhee becomes another mans, ſhall not the Land be greatly polluted? but thou haſt played the harlot with many lovers, yet returne againe to me, ſaith the Lord. Hee ſpeakes to her as to one, had been his Wife, who though ſhee had not been put away by him, but had put away her ſelfe and run away, not once but often, and that with many lovers, and ſometimes in the midſt of her whoredomes, had come in and made challenge of his former love and pleaded his former mercy to her, and yet fallen back againe verſe 4. 5. (where he adds, Wilt thou not from this time cry, My Father, and thou art the guide of my youth, that is, I know ſayes God, you will come now and cry as heretofore you have done and ſay, Oh thou art my Father and my Huſband, and confidently ſtill claim an intereſt in me upon my former kindneſſe, and yet doe as evill as you can, for you cannot doe worſe then thus to abuſe my love) yet for all this at the 12. verſe, Returne thou backſliding Iſrael, ſaith the Lord, for I am married to you, verſe 14. That which hee doth thus to a nation, hee may doe to a particular man who is his child.
Againe, 3. There are not altogether examples wanting for this.
Examp. 1 1. Wee finde Sampſon a godly man (whom yet wee would ſcarce have thought ſuch but that we find his name in the liſt of thoſe Worthies, Heb. 11.) enſnared with a Philiſtine woman againſt the counſel of his parents, Iudg. 14. 3. who clearely laid open his ſinne to him, and hee was in the event reprooved for his folly, for his wife deceived him, told his riddle to his enemies which hee in the end perceived, and further to reproove him, in the iſſue ſhee was given away to another, verſe 16, 17, 20 from all which paſſages of reproofe, an holy man that had his eyes in his head, could not but ſee his errour; and yet againe a long while after this, (twenty yeres after, Iudg. 15. 20. (when certainely ere that hee had repented of this his ſinne, for which his parents before, and after, God ſo clearely did rebuke him,) hee went to Gaza, Iudg. 16. verſe 1. and ſaw a harlot and went into her, and there ſcaped narrowly with his life at midnight, And verſe 4. After that alſo it came to paſſe hee fell in love with another, as bad as any of the former, Dalilah, who was his ruine. But his returning thus to folly coſt him deare, for in the end he was taken as a Captive to the Philiſtims his enemies, & that through her falſe-hood, deprived of his ſtrength he had ſpent upon theſe women, had his eyes thoſe betraying lights put out, that had enſnared him, and himſelfe made a foole of, to make his enemies ſport. So as no child of God can take any great encouragement thus to returne to folly, for the future, by his example, though comfort they may have therefrom in caſe they have returned for the time paſt.
2. Another example may be that of Ieboſhaphat who commited a great ſinne in joyning with Ahab that wicked King that ſold himſelfe to worke wickedneſſe, 2. Chron. 18. 1, 2, 3. and hee was foretold what would bee the ſucceſſe of that confederacy and journey by Michaiah before he went with him to battell, and after in the battell it ſelfe, where hee hardly eſcaped with his life, and by an extraordinary providence at his prayer was delivered, verſe 31, 32. and as if that were not ſufficient, God ſends another Prophet to him, Chap. 19. 2. who with open mouth reproves him and diſcovers to him his ſinne, Shouldeſt thou helpe the ungodlie, and love them that hate the Lord? therefore is wrath upon thee from before the Lord: which meſſage to ſo good a man doubtleſſe was not in vaine, but humbled him for that his ſin, and wrought repentance in him to avert that wrath. And yet after that great and miraculous deliverance of him and his people, Chap. 20. we finde him relapſing into the ſame ſin ver. 35. After this did Iehoſhaphat joyne himſelfe with Ahaziah King of Iſrael who did very wickedly, and he joyned himſelfe with him to make ſhips to goe to Tarſhiſh: which another Prophet in like manner reprooveth, and likewiſe God himſelfe rebuked by the like ill ſucceſſe of that league to the former, the ſhips were broken, verſe 37.
3 Saint Peter a man, who ſeemed by other of his cariages, bold enough, was yet three ſeverall times ſurprized with baſe feare: once when hee tempted Chriſt, not to hazard himſelfe at Ieruſalem, where Chriſt had told him, that he was to ſuffer: Matth. 16. 21, 22, 23. Maſter (ſayes hee) ſpare thy ſelfe: upon which ſpeach Chriſt calls him, Satan, rebuketh him more ſharply, then at any other time, for which ſurely there was a more then ordinary cauſe. Saint Peter thought that if his Maſter ſhould ſuffer at Jeruſalem, that himſelfe, and the reſt ſhould not be ſafe: That ſpeech therefore proceeded from feare, and therefore Chriſt doth immediately thereupon call for ſelfe deniall, and taking up the Croſſe, verſe 24. And this was immediately after peace ſpoken, verſe 16, 17, 18. CHRIST had never more comfortably given teſtimony to Saint Peter, and his faith, then there. Yet againe, after this Chriſt had him up into the Mount and tranſfigured himſelfe, to hearten him againſt that tryall to come, which made him ſo confident; yet then hee denied him, at his arraignment: when againe Chriſt immediatly upon that lookt back upon him with ſo ſweet a looke as broke his heart for this his folly; and ſo he returned againe, and it coſt him many a tear; and Chriſt after the Reſurrection, owned him againe, more then any of the reſt, bad them that firſt met him, Goe tell Peter, Hee mentions him by name, and in eſpeciall, goe tell him the firſt newes of it: and then alſo hee aſked him, Peter, loveſt thou me? and hee ſaid, Lord, thou knoweſt I love thee: as if he had ſaid, Though I have played the wretch, yet I love thee: upō this, though hee grew more bold, Acts 4. 13. yet Gal. 2. 11, 12. we finde him falling into the grudgings of the ſame diſeaſe, which caſt him into another fitt, hee diſſembled, fearing them of the Circumciſion: this was a ſpice of the former ſinne, though not ſo groſſe; and though the outward acts in theſe ſinnes were divers in their occaſions, yet they were all acts and buds of the ſame root of bitterneſſe; and may as well bee called ſins of the ſame kind, as the committing differing acts of uncleanneſſe, are reckoned falling into the ſame ſinne.
In the fourth place, if the Scriptures had beene utterly ſilent in examples, yet reaſon conſonant to other principles, and grounds of Divinity, and of the Scriptures might perſwade the ſame.
Reaſ. 1 1. If hee may after the moſt ſerious, and through repentance fall againe, into as grievous a ſinne of another kind, and returne: why not into the ſame againe? I confeſſe there is ſome diſparity, which might make him more averſe, and ſet him in ſome more remoteneſſe, from the ſame ſinne he hath particularly repented of, then another; which ſhall bee conſidered in its place. Yet, the difference, cannot bee ſuppoſed ſuch, as ſhould make the one poſſible, and not the other: all true repentance working the heart, to an abominating every ſinne, as well as any; and therefore if it were true, it was for that particular ſinne, as ſin; and then it would worke the like againſt all, and every ſinne, according to the meaſure of the ſinfulneſſe; and though it may, and doth worke a more keen, and ſpeciall hatred againſt that particular ſin, a man hath beene moſt ſtung with, yet ſtill, this is but ſo farre, as this aggravation, (to fall into the ſame ſinne againe,) may cauſe ſuch a relapſe, to bee more ſinfull then another ſinne: and ſo farre, and upon that ground he is, and may bee more ſet and ſtrengthened againſt it, then againſt another ſinne. But then, if the ſuppoſition fall upon another groſſe ſinne, never before committed, the ſole and ſingle act of which, other circumſtances make as heynous, even as this reiterated act of a ſinne formerly committed, can be; then the one is equally as poſſible as the other. But however yet ſtill the difference, is but in degrees; namely in that the heart is elongated a degree, or ſo, further from that ſinne formerly committed, then any other: which will not therefore ſo vary the caſe, (as magis & minus doe not) that it ſhould bee made impoſſible to fall into the one, and not into the other.
Reaſ. 2 2. Reaſon: If he may fall into ſome groſſe ſin, which at firſt converſion, hee did above all other humble himſelfe for; and yet, that ſame initiall repentance, did not put him into ſuch an impoſſibility of falling into that ſinne againe: Why then ſhould a renewed act of repentance for the ſame, or for ſome other reiterated ſin, be ſuppoſed to have ſuch vertue in it, as to make him ſhot-free for ever, from the ſame fiery dart againe?
Reaſ. 3 Againe thirdly: Let it be conſidered, frō whence it ſhould be, that a renewed, or indeed any act of true repentance, though never ſo great, and intenſe, ſhould have ſuch a tranſcendent, eternall, and invincible vertue in it, and priviledge annexed to it; for how is it, that repentance doth ſtrengthen us againſt ſinne, but by reſtoring the decayed frame of Grace, to a better conſtitution and greater degree of ſtrength then before; and by raiſing it, above a mans luſts, and above that luſt, more then all other? as in David, when hee prayed, Create in me a cleane heart, which, through his ſinne of uncleanneſſe, was in an eſpeciall manner, defiled with a proneneſſe to that ſin: But yet withall remember, that, that new frame of heart, & ſtrength gotten by that renewed repentance, and that augmentation, and increaſe of hatred againſt, and abominating that ſinne wrought by it, is all but a creature; as grace, and every new degree of Grace is: and therefore for preſerving us, hath in it ſelfe but the power, and force of a created habit, which may bee prevailed againſt, by the ſin that is in us; and can no more, nay much leſſe put us into a ſtate of confirmation againſt any particular ſin, then the grace of the Angels could of it ſelfe confirme them in a ſtate againſt all ſinne. And as for the impreſſion of that bitterneſſe, which in our repentance for that ſin fallen into, was made upon our hearts: that alſo can bee ſuppoſed to have but the like force upon our ſpirits, that the impreſſion of joy unſpeakable and glorious, hath upon the heart in thoſe heavenly raptures, which beleevers ſometimes enjoy; yea and the latter of theſe will eaſily be ſuppoſed to be of the greater efficacie of the two; and both but creatures: Now thoſe raviſhing joyes, are not yet ſuch immortall and everlaſtingly quickning cordialls, that put ſuch ſpirits into a man, as to preſerve him from ſwounds, and faintings of ſpirit for ever: and though, whilſt they abide and are preſent to the heart, they do then raiſe it above all thing here below: yet when a man hath beene a while off from that Mount, and hath converſed a while with things here againe below; then that luſtre weares away, as the glory that ſhined in Moſes face did: and after a while, the ſenſe and preſent taſt of thoſe joyes weares out; and when that is gone, the bare remembrance of thē which is left, hath not in their abſence, ſuch an infallible, though a great efficacy to preſerve his minde in an everlaſting diſreliſhing former delights; but that hee may, and often doth fall in love againe too too much with them: although indeed whilſt the preſent ſenſe of them did abide upon the heart, it abſtracted the minde from all things here below. And hence a man is apt to fall from his firſt love, Rev. 2. and from that high eſteeme of ſpirituall things; as the Galathians, Gal. 4. 15. Where is the bleſſedneſſe you ſpake of, ſayes Saint Paul to them? therefore anſwerably the remembrance of the bitterneſſe of any ſin felt in our deepeſt humiliations, is much leſſe able to preſerve a man, nor is the impreſſion and dint made ſo laſting, nor the ſcarres and wounds of conſcience continuing for ever ſo freſh, as everlaſtingly to preſerve and deterre us from falling into the ſame ſinne againe. For both are but creatures, and at beſt but arguments drawne from ſenſe, and experience within our ſelves, and have but an humane created power which is not alwayes efficacious; eſpecially ſeeing GOD hath ordained us to live by ſaith, more then by ſenſe, for faith is appointed by God to be our more conſtant keeper, 1. Pet. 1. 5. We are kept through faith unto ſalvation, and by it more ſurely and more conſtantly then by impreſſions of joy, or ſorow which are made to ſenſe: and yet wee are not kept by it of it ſelfe, but by the power of God: ſo then, wee are kept by the power of God as the principall ſupporter, and guardian, through faith as the inſtrumentall, and by it rather then by ſenſe or any other grace of ſorrow or repentance; becauſe faith caries the heart out of it ſelfe, and commits it ſelfe wholly into the hands of God as a faithfull Creator (who is the ſtrength of Iſrael, to keepe a man from everie evill worke,) as not being able to ſecure it ſelfe againſt any ſin through the power of any fortification, or ſtrength that any other grace or degree of grace hath built, no not for one moment; and therefore is as dependant upon God after a fall, and a renewed repentance out of it, yea and more then before hee fell, and his owne wofull experience hath reaſon to make him ſo. The like inſtance to illuſtrate the truth of this wee may draw from the aſſurance of faith it ſelfe. For even the aſſurance of faith it ſelfe, (which is an act properly belonging to that grace, called therefore the aſſurance of faith, Heb. 10. 22.) which doth ſtrengthen us as much againſt doubting when it is joyned with joy unſpeakable and glorious, as repentance can do againſt any other ſinne: and whileſt it is upon us, in the ſtrength of it a beleever is apt to thinke himſelfe armed and ſtrengthened, and ſo eſtabliſht, as that hee ſhall never queſtion Gods love any more, or the pardon of his ſinnes: and yet, experience ſhewes it, that the guilt of ſinne prevailes ſometimes againe, after this, and the ſame doubts ariſe, and prevaile as much as ever; neither will the remembrance of the former aſſurance be alwayes of force enough to reſiſt them; for hee may come to queſtion that aſſurance it ſelfe alſo; and ſo forget that hee was purged from his old ſinnes. And if the guilt of ſin prevaile in the Conſcience againe, againſt ſuch a renewed and ſetled act of faith, why may not the power of a luſt prevaile in the members, after a renewed act of repentance?
Reaſ. 4 4. If it be ſaid, that a renewed act of thorow repentance doth keepe a man, not by any peculiar vertue in it ſelfe alone, but by the power of God concurrent with it: Then I demand to ſee the promiſe wherin God hath infallibly obliged and ingaged his power, upon ſuch a renewed act of repentance, to preſerve from falling into that ſinne of all other for ever; without which no man in faith can affirme it; and without which there is an it may bee, and a ſuppoſition of ſuch a poſſibility, as ſometime falleth out, and is reduced to exiſtence. GOD indeed hath ſaid, that if we fall, hee will put, under his hand, to breake that fall that it ſhall not ruine us; but not ſo to keep us in his hands, as we ſhall bee out of danger of falling againe. A renewed act of repentance is indeed an ordinance ſanctified to preſerve a man; yet, but in the ſame maner that other ordinances are, as Prayer, and the word preacht, and admonition, &c. with which GOD doth not alwayes ſo infallibly cooperate, as efficaciouſly to worke alwayes that which they ſerve to.
5. If there were not ſuch a poſſibility, as might and doth ſometimes fall out; then every regenerate man, after ſuch a renewed act of repentance, might ſecure himſelfe againſt the committing that groſſe act againe for ever; but ſo he can never doe againſt any particular act of ſinne, but that ſinne againſt the Holy Ghoſt. Saint Paul therefore exhorts, when a brother is fallen into a ſinne, to reſtore ſuch an one with the ſpirit of meekeneſſe; upon this conſideration, conſidering thy ſelfe, leſt thou alſo bee tempted; and hee layes the exhortation upon thoſe who are moſt ſpirituall; Yee that are ſpirituall, refore ſuch an one, conſidering thy ſelfe leſt thou alſo be tempted, Gal. 6. 1. ſo as hee ſpeakes of ſuch, as have their hearts raiſed up to the beſt frame, through the moſt deepe, and ſerious repentance: and now wee will ſuppoſe one, that hath formerly fallen himſelfe into the ſame ſinne, which another is fallen into, but not yet reſtored, but himſelfe is returned by repentance out of it: (for indeed, ſuch a ſpirituall man, is of all other like to bee the meekeſt boneſetter of a man fallen,) & even ſuch doth Saint Paul exhort to conſider, that themſelves may for the time to come, be alſo or in like manner tempted, that is, fall as this man fell; and therefore ſo bee tempted as to fall into the ſame ſinne againe, that he was fallen into. And if any man could bee ſecure from the like fall againe, hee had beene out of the reach of this exhortation to this duty upon that ground mentioned, as not capable of it. But the Holy Ghoſt hath elſe where, 1. Cor. 10. 13. told us, that there is no tentation which is common to man, but is incident to befall any man, at any time; and therefore verſe 12, exhorts him that ſtandeth, to take heed leſt be fall: indeed, that temptation which is common to Devils with men, the ſinne of finall deſpaire, and againſt the holy Ghoſt, &c. a regenerate man may through the grace of Chriſt, ſecure himſelfe againſt: but, all ſuch ſinnes as are common to man, from theſe or any of them, no man in any ſtate, can without an extraordinary revelation, ſecure himſelfe from the commiſſion of.
OnelyOnly I adde theſe Cautions concerning this caſe.
Cautiō 1 1. There are two ſorts of corruptions. Firſt, more groſſe corruptions, which Saint Peter calls, foreign, the defilements of the world, 2. Pet. 2. 20. they being the common mire, or kennell, wherein the uncleane ſwine of this world wallow, and which the Apoſtle calls ſuch workes of the fleſh as are manifeſt, Gal. 5. 19. even to the light of Nature; ſuch as are adultery, fornication, drunkenneſſe, &c. and by thoſe two expreſſions doe they diſtinguiſh them from a ſort of more ſpirituall and refined luſts. For ſecondly, there are corruptions more ſpirituall, as pride, ſecret love of the world. Now, for thoſe groſſe corruptions, which are contrary, even to common honeſty, and (to uſe Iobs phraſe) are puniſht by the Iudges, 31. Iob 11. which profane men wallow in, a godly man hath more ſtrength againſt them, ſo as it is not ſo ordinary for him to bee entangled againe and againe with theſe; for where but morall principles are, theſe are abſtained from, as we ſee in the Phariſee, I am no adulterer, &c. therefore, where grace is, much more. And ſome ſinnes are more oppoſite to the ſpirit of holineſſe, and leſſe compatible with grace, as uncleaneſſe, of which Saint Paul ſayes, God hath not called us to uncleaneſſe, but to holineſſe, 1 Theſ. 4. 7. it is in an eſpeciall manner, there oppoſed to holineſſe: and ſuch as theſe are works of the fleſh which are manifeſt, even to Nature, to civill men: and therefore when they are often fallen into, they doe manifeſt, that the heart is but fleſh. And although the limits, how ſeldome or how often, cannot bee ſet concerning relapſes into theſe, or any ſinnes; yet, in an ordinary courſe it may be ſaid, that few godly men fall into ſuch ſinnes againe and againe: God keepes them from ſuch in an ordinary providence, that ſcandalls ſhould not ariſe: they being ſinnes which all the world takes notice of. But thoſe other ſinnes of raſh anger, and love of the world, and ſpirituall pride, &c. theſe being leſſe manifeſt, and ſitting more cloſe to our ſpirits, godly men are more ſubject unto.
Yet ſecondly: we muſt againe diſtinguiſh.
1. There are the inward luſtings to thoſe outward acts: now, though grace weakeneth the very luſtings within, yet, takes them not wholly away: The ſpirit that is in us, (that is,) in us Saints, ſayes S. Iames, luſteth to envy: and as to envy, ſo to all other ſinnes.
And ſecondly, there are the outward groſſe acts of ſuch ſins; and there in the weakneſſe of ſin in a regenerate man, and ſtrength of grace ſhewes it ſelfe moſt in preferving from them: for, as to will is preſent with me ſaies S. Paul to will what is good, yet how to performe it I am not able, Rom. 7. 18. So on the contrary, to luſt the heart may bee ready, and luſt may ſoone riſe up in rebellion, but when it ſhould come to the act, there is a weakneſſe diſcovered; they come to the birth, and want ſtrength often to bring forth; the contrary luſting and prevailing of grace being then ſeene and diſcovering it ſelfe: that it fareth with a regenerate man in this caſe often as with a man that is deadly wounded, who riſeth up to ſtrike his enemy, and thinkes to runne him thorow, but ſinks downe againe, medio conatu, when his ſword is at his enemies breaſt, through a deficiency of ſpirits; or as a man in a Palſie, or the Gout, who thinks hee is able to walke, til he comes to try, and then he finds a weakneſſe which makes him fall backe againe: Thus, even when the whole forces of luſts are muſtred up, yet the weapons fall out of their hands. Humours in a healthfull conſtitution, may ſtirre, and boake in the ſtomacke, when yet they come not up, nor prevaile unto vomiting. In that place afore named, Gal. 5. the Apoſtle ſeemes not to deny but that in the moſt regenerate, luſtings may ariſe, for the fleſh (ſayes he) luſteth againſt the ſpirit, ver. 17. but yet, as for outward acts, he tels them, verſe 16. That if they walke in the ſpirit, that is, in the prevalency of the ſpirit, keeping up a holy frame of heart above the fleſh, that then yee ſhall not fulfill the luſts of the fleſh: for that frame of heart ſo kept up, will hinder the outward fulfilling of the luſt; which is never done till fleſh and corruption is actually raiſed above the ſpirit, & gets more voyces to carry it; till the ſpirit be under hatches, and the fleſh above, and ſo ſteeres the helme:otherwiſe the luſting of the ſpirit againſt the fleſh, will hinder the outward doing, and fulfilling of a luſt. For the reaſon hee gives, verſe 17. ſo as you cannot doe what you would, implyes, that not onelyonly luſtings, which ariſe without conſent, may be in ſuch a man but further, much of the will may bee wonne to conſent to them, to like them; when yet there is not ſtrength enough to carry it on to the outward act; you cannot doe what you would. And what thoſe works of the fleſh are, which are manifeſt workes of the fleſh, and which Chriſtians whilſt they walke in the Spirit fulfill not, hee mentions and reckons up in the following words. And this is the more ordinary frame of a Chriſtians heart; for verſe 24. (ſayes hee) they that are Chriſts have crucified the affections and luſts, that is, ſo farre, as not to fulfill them.
3. He may more eaſily fall into a groſſe ſinne of another kinde, then into the ſame after ſpeciall repentance for it, and peace ſpoken in the pardon of it. Becauſe true repentance eſpecially fortifies the heart againſt that ſin which a man hath moſt repented him of; and ſincerity lies more in watching over that ſinne then any other: ſo ſayes David, Pſal. 18. I was upright, and kept my ſelfe from mine iniquity, that eſpeciall ſinne which was eminently his ſinne. A mans arme that hath beene broke, will, if well ſet, rather breake in ſome other place then where it was broke at the firſt. Hence ſometimes it falls out, that that which was a godly mans boſome ſinne before converſion, continues not to be ſo after: but, another ſteps up in the roome of it, by reaſon that hee then endeavoureth to waſh out that great ſtaine, moſt; and ſpendeth the moſt of the Fullers ſope, to purge himſelfe from it; and ſo becomes, ever after, moſt watchfull over it; and ſets in this his weakeſt place, the ſtrongeſt gariſon, and a watch, to prevent the enemy. And, as an act of ſome preſumptuous ſinne, though it inclines the heart more to all ſinne, then before, yet, eſpecially, to commit that kinde of ſinne againe, rather then any other: ſo on the contrary, is it in a ſound and ſolemne repentance, for ſome eſpeciall ſinne; and in the endeavouring, to mortifie ſome eſpeciall member of the body of ſinne: (to mortifie which, not only in the bulke and generall, but alſo particularly and apart in the ſeverall members of it, the Holy Ghoſt exhorts, Coloſ. 3. 5.) though thereby, the whole habit of the body of ſinne is purged and weakned, yet that particular ſinne which we aime eſpecially to have mortified, is through Gods bleſſing more ſubdued then any other. We ſee Idolatry, was the ſinne which the people of Iſrael relapſed into, againe and againe; yet when they were once throughly humbled by the Captivity for it, they never returned to it, of all ſinnes elſe, not to this day: ſo as it may bee ſaid, as was foretold, haply in an other caſe, Ezek. 16. 43. Thou ſhalt not commit this lewdneſſe of all thy abominations: Ionah, though he would haply never runne away from God againe, after his Gaole delivery out of the Whales belly; yet, immediately, after peace ſpoken to his heart hee falls into a ſin of another kinde; into a paſſion of extreme anger and peeviſhneſſe, and quarrelling againſt God. And the reaſon of this eſpeciall tenderneſſe to fall into the ſame ſinne, is, becauſe the Conſcience lookes upon a relapſe into that ſinne, to bee more hainous, then into any other ſinne of another kind; becauſe of that aggravation of it, which thereby would ſtaine and die it: and although a ſinne of another kind ſhewes the variety of corruption more; yet, this is more againſt the power and worke of repentance it ſelfe, which was particularly exerciſed about that ſinne: and alſo breaks, and diſſolveth all bands of a mans vows, covenants, prayers, &c. made againſt it in particular, and ſo is made more grievous. And this wee may ſee in Ezraes humbling himſelfe for that great ſinne of the people, in joyning themſelves in marriage with the people of the land, when hee did ſet himſelfe to humble himſelfe for them, together with thoſe that feared God, Chap. 9. 4. What an hideous apprehenſion of the hainouſneſſe of that ſinne, if they ſhould again fall into it, did that dayes repentance raiſe his heart up unto? as appears v. 14. Should we againe breake thy commandements, and joyn in affinity with them, wouldſt thou not deſtroy us, till thou hadſt conſumed us, and till there was no eſcaping? Into which ſinne, yet, the people did againe fall, after they had repented of it, with a ſolemne confeſſion and promiſe of amendment, which is recorded, Chap. 10. v. 11, 12. &c. yet they returned to it againe the ſecond time, as wee finde in Malachie, who lived the laſt of the Prophets, and after this prayer of Ezra. For Chap. 2. 12. the Prophet ſayes, An abomination is committed in Ieruſalem, for Iuda hath marryed the daughter of a ſtrange god: and then followes the aggravation, v. 13. This ye have done again, that is, the ſecond time, and in that reſpect are challenged to deale treacherouſly; and that alſo in reſpect they had repented of it the firſt time, covering the Altar with teares, with weeping, and crying out, as Malachie there ſpeakes: ſo as God regardeth not your offerings any more. And therefore alſo Pſal. 78. 40. How oft did they (ſaith hee, as aggravating their ſins) by murmuring provoke the Lord? and Numb. 14. 22. God reckons up, and mentions the times of their ſinning, how often they had thus ſinned, as an aggravation of them, They have tempted me theſe ten times.
Cautiō 4 4. He may fall into the ſame ſinne againe and againe, untill hee hath recovered himſelfe, and his peace fully by a thorough repentance, but yet ſeldome after. Lot committed inceſt two nights together; but the orifice of his luſt, was not yet ſtopped by repentance; the wound was not cloſed, and ſo bled againe afreſh; but when it is healed once, and the heart made perfect with God, and divorced from that ſinne, and entred into Communion with God againe; then though it may fall out, yet a man more hardly returnes. A woman that is gone from her huſband may play the whore a long while with him ſhe ran away withall, till her husband fetches her again: but to run often away, after receiving again, is intolerable. That is not ſo ordinary in Gods childe.
Cautiō 5 5. Though wee can hardly ſet limits to ſay when, or when not, this ſhall fall out from the degrees of mens repentings: as that if they have ſuch or ſuch a degree of repentance, then they fall no more: yet we may further conſider a difference of their returnings to God, & repentings; and of Gods ſpeaking peace.
1. Of their Repentings: ſome are more imperfect, and but as it were thawings of the minde a little, by meanes of a little Sunſhine of Gods love: ſome, are more thorow and deep; that recover a man, and put him into a ſound and healthfull eſtate. As for example, a man in an ague hath well dayes, yet his fits returne, and it may be they leave him for a month or ſo; and yet they take him againe, as at Spring and Autumne; which is becauſe all this while his body is not thorowly recovered to a ſtate of health: ſo is it with a mans heart in reſpect of his luſts; though he may have many well dayes, wherein hee may eate his meate, and receive ſweetneſſe in the word, and ordinances: yet at times his diſtempers and aguiſh fits returne, he being aguiſh ſtill; but in the end, after the peace of God hath more thoroughly eſtabliſhed his heart, he attaines to ſome ſetled conſtant victory over it; and when it doth not prevaile to victory, ſuch aguiſh fits end uſually in conſumptions, in which long agues often end: as in Temporaries, in whom, ſinne overcomming GODS ſtriving with them, it eates all good beginnings out; but if they belong to GOD, then uſually that aguiſh diſtemper, is in the end by a more thorough repentance, ſo healed, as that they attaine to more victory, and ſecurity againſt it then any other ſinne; that as in thoſe other kind of tentations, it often falls out, that, that which a man doubted of moſt, hee comes in the end to bee moſt aſſured of, and to doubt no more; ſo alſo here, a man becomes moſt freed from that ſinne, hee was long exerciſed with of all other. So alſo
2. For Gods dealings with his, there is much difference therein to bee found: there are ſome kinds of ſpeaking peace by God, and meltings of the heart of his people, which, yet are not of that force as to overcome, but wherein God doth but (as it were) ſtrive with them; which ſtrivings doe ever and anon worke their hearts to a repentance, and that true, and ſerious: which yet is not ſo deepe, and thorough, nor ſo healing the heart at the bottome, as it ſhould. For GOD ſometimes uſeth more imperfect kinde of ſtrivings, even with his own children, about ſome particular ſinne they are to leave, which doe not ſo fully, at firſt prevaile, and overcome in them; which God doth, to let them ſee the running iſſue of their natures, how grace would runne out at it,Heb. 2. 1. (as the Apoſtle ſpeakes) and overcome grace in them, if hee ſhould let it alone: and ſo, lets out upon his child after many yeeres ſome luſt, which had been long downe, which puts him to it exceedingly, ſo that he is in hazzard to bee undone, and is put into feares of it; and yet God viſiteth his ſpirit by fits, and per intervalla at times ſtrives with him; and though hee falls, yet hee puts under his hand, and gives him well dayes, and ſome comfortable viſitations; yet ſuch as are not deep enough to worke him fully off from it. For, as God ſtrives with wicked men, ſo he ſometimes ſtrives with his own alſo; which may ſeeme to bee the true meaning of that ſpeech, Gen. 6. where, having mentioned the ſinne of his owne children, ver. 2. That the Sonnes of God tooke to them wives of that wicked ſeed of Cain, hee ſayes, My Spirit ſhall not alwayes ſtrive with man, for that [he alſo] is but fleſh: Hee meanes not this, of all mankinde, for he ſayes, [hee alſo] is but fleſh: now, with what other creatures, doth hee joyne them in this compariſon, but with others of the ſonnes of men? ſo as the meaning is, I ſee my Children, that they alſo are corrupt, and degenerate as well as the reſt of mankinde, and my Spirit hath ſtriven with them. In which ſtriving, GOD lets them ſee, how if hee did not in the end, ſhew foorth his free love to the full, in the reſcuing of them, and healing their backſliding, they would bee undone: ſo as, in the end, through his grace which is ſufficient, they obtaine the greateſt conqueſt, over that luſt of any other; when the heart is once thoroughly awakened, and ſetled in a thorow peace. And as, thoſe doubts they were moſt troubled with once, (which though they had at times ſome light againſt, yet by fits did ſtill ariſe) are yet in the end, ſo overcome, as they ariſe no more, but they enjoy the greateſt freedome from them: So is it often herein. And theſe ſtrivings to not overcomming, I reſemble to the thawings of the Ice, in a great froſt, as when in the day time, the Sunne ſhines, and in the Sunſhine it thaweth a little: but yet, ſo as at night, or in the ſhade it freezeth; when ſometimes, the weather alſo begins to change for a night, and yet falls a freeing againe: ſo here, there is not ſuch a thorow ſhedding abroad the love of God in the heart, as ſhould make a thorow generall thaw, to the purpoſe as wee ſay; and ſo, when the heat of that is withdrawen, it freezeth againe: but in the end there comes a more thorow and generall thaw, and change that carries all away, melts the heart, and ſo alters the temper and conſtitution of the weather, (as I may ſo ſpeake) as it freezeth no more. And ſuch a thawing of his heart had David, when Nathan came to him, and not afore; though it may bee hee had thoſe leſſer relentings often before.
But let thoſe that are in ſuch a caſe, take heed they bee not hardened thorow the deceitfulneſſe of ſinne and of all the times, that paſſe over you, in your lives, theſe are the moſt climactiericall, and criticall, and moſt dangerous. For God will not alwayes ſtrive, but if thou beeſt his childe, if ſuch thawings will not do it, hee will uſe ſome great afflictions, in the end to divorce the heart, and thy ſin; his love will one way or other, overcome thee, and in the end prevaile. As when Iſrael went on ſtubbornely in the way of his heart, (ſayes God) I have ſeene his wayes and will heale him and guide him, Eſay 57. & the Lord may ſo heale thee, as thoſe luſts of all other ſhall not in that groſſe maner, breake forth any more. And in thoſe times, when God dealeth thus with him, a man will after ſay, that in ſuch paſſages of his life, hee had more free love ſpent on him, then in all his life time, before or after: and when he is freed and healed, he will be more thankfull, and fearefull then ever before, or then otherwiſe he would have been; and ſo get ground by his ſtumblings. If any of you, being now in ſuch a conflict as this, in ſuch a viciſſitude and chance of war: If yet thou findeſt a conſtant fight againſt thy ſin; and that thoſe breakings, and meltings of thy heart by God, do winne ground of it; and that the comforts, and hope, which at times are vouchſafed, doe ſtrengthen, & ſtabliſh thy heart in well doing: as 2. Theſſ. 2. ult; and makes thee more fearefull, every time thou riſeſt, then ever; ſo as to looke upon another fit if it ſhould come, (which knowing the deceitfulneſſe of the heart, thou feareſt,) as the fit of ſome great ſickneſſe, leſt it ſhould returne againe: eſteeming it as the greateſt croſſe that can befall thee; which thou wouldeſt buy off with thy blood; and bleedeſt moſt of all to thinke, that thou haſt ſo unconſtant a heart, which as it hath abuſed Gods love formerly, ſo thou feareſt, will doe ſo againe; if thus thou go on to fight it out, the love of God will in the end overcome in thee; but if thou findeſt that thoſe encouragements frō God, do through thy corruption, (which turnes Gods grace into wantonneſſe) nouriſh thy luſts, and make thee leſſe fearefull againſt the next time; and thy heart harder, and ſecure, and to ſlight ſinne more, becauſe thou haſt beene ſo oft viſited from on high, and pardoned: thy caſe is dangerous, and may prove deſperate.
6. Though he may returne, yet not preſently: Luke 5. laſt. Hee that hath taſted old wine, doth not ſtraightway drinke, and deſire new: not whileſt the love of God, and the taſt, and reliſh of it is freſh in his mouth: when the impreſſion is worne out indeed, and begins to bee forgotten, then haply he may returne.
Vſe. To conclude with the uſe of this point; If it be folly to runne into the ſame ſinne, though we repent of it afterwards: then, what folly is it in them that utterly fall away? and after they have beene enlightned, and taſted of the good word of God, then fall againe to the pleaſures of ſinne and never repent of them? as many doe; that come, and try a little, what is in religion, and the wayes of God, and then returne againe to their vomits, and never returne to piety againe. Fooliſh ſoules, who hath bewitched you? are yee ſo fooliſh, that having begun in the ſpirit, yee end in the fleſh? as Gal. 3. 3. Folly indeed: to ſpend the harveſt of your time, in ſeeking God, and then to leave him, when you are about to take leave of the pleaſures of ſinne. Alas poore ſoules, whither will yee goe? doe you ever thinke to have ſuch a God againe? Thou haſt the words of eternall life, ſaid the Diſciples to Chriſt: and as Saul ſaid to his ſervants, to keep them from falling away unto David; Can the ſonne of Ieſſe give you vineyards, and make you Captaines of thouſands? 1. Sam. 22. 7: So, can the world give you that peace, that I can give you, may Chriſt ſay to you; yea and heaven beſides hereafter? Is the devil, with all the wages of ſinne, you poſt after, able to make you amends? you thereby diſhonour God in returning to ſinne, and bring an evill report upon the good land; and diſcredit your Maſter, in changing your ſervice; but withall you befoole your ſelves moſt: you returne to folly. For even that, which you thinke to gaine, the worlds good word and opinion by, even that you loſe: for, though they make aſpoile of you, and triumph in ſuch, and glory in their fleſh a while: yet they never inwardly think well of ſuch a one; nor truely love him. A back-ſlider, is like luke-warme water, having been once heated, which good men ſpue out, and evill men regard not; for what uſe, can indeed bee made of it? Like ſalt that hath loſt its ſavour it is good for nothing, but the dunghill. Like one that hath beene maried, but lives divorced; ſhe is undone for her mariage ever after. Such is the condition of thoſe that fall away and repent not: You who have but turned unto folly and are not grown to a deſpiſing and deſpiting Gods wayes, Returne, Oh Shulamite, returne. And you that have peace and communion with God, take heed you do not loſe him, you will never have ſuch a God againe.
FINIS.
End of the text · Thomas Goodwin, The Return of Prayers (1636)