The Christians Daily Walk in Holy Security and Peace, Treatise · Chapter 16 · Section 3
SECTION 3. Removing the feare that riſeth from doubts that God will not pardon.
THere are others who make no doubt of Gods power, they beleeve hee can forgive them; but they feare, yea, peremptorily conclude, that hee will not pardon them, and that becauſe they be Reprobates (as they ſay) for they ſee no ſignes of Election, but all to the contrary.
I anſwer theſe thus. When yourAnſw. No man hath ſigns of election til effectuall calling. Conſciences are firſt wounded with a ſenſe of Gods wrath for ſinne; it is very like, that before you have beleeved and repented, you cannot diſcern any ſignes of Gods favour, but of his wrath; for as yet you are not actually in ſtate of grace, and in his favour. And oft-times after a man doth beleeve (though there be alwaies matter enough to give proofe of his Election) yet hee cannot alwayes ſee it. If you be in either of theſe eſtates, (conceive the worſt) yet you have no reaſon to conclude that you are Reprobates.
It is true, that God before the foundation of the world, fully determined with himſelfe, whom to chooſe to Salvation by grace, to which alſo hee ordained them: and whom to paſſe by, and leave in their ſinnes, for which he determined in his juſt wrath to condemne them. But who theſe be, is a ſecret which even in point of Election the Elect thēſelves cannot know, untill they be effectual…y called, nay, nor being called, untill by ſome experience and proofes of their faith & holines, they do underſtand the witneſſe of the Spirit, which teſtifieth to their ſpirits, that they are the children of God, and doe make their Calling & Election (which was alwayes ſure in God) l2 Pet 1. 5. 10 No man can know certainely in this life that he is a Reprobateſure to themſelves. But in point of reprobation, namely, that God hath paſſed them by, to periſh everlaſtingly in their wickedneſſe, no man living can know it, except he know that he hath ſinned the ſinne againſt the holy Ghoſt, that unpardonable ſinne.
For God calleth men at all ages, and times, ſome in their youth, ſome in their middle age, ſome in their old age; yea, ſome have beene called at their mLuk. 23. 42, 43laſt houre. Now let it be granted, that you cannot by ſearch into your ſelves finde the ſignes of effectuall calling, (which yet may bee in you though your dimme eies cannot perceive them.) Nay, ſuppoſe that you are not yet effectually called, here is no cauſe for you utterly to deſpaire and ſay you are Reprobates. How know you that God will not call you before you dye?
It were a farre wiſer and better courſe for you that will bee thus haſty in judging your ſelvesIn what order a Chriſtian ſhould aſcend to the knowledge of his Election. to be Reprobates, to buſie your ſelves firſt with other things. Acquaint your ſelves with Gods revealed will in his Word. Learne to know what God hath commanded you to doe, and do that; alſo what he hath threatned, and feare that; and what hee hath promiſed, and beleeve, and reſt on that. After you hauehave done this, you may looke into your ſelves, and you ſhall reade your Election written in golden and great Letters.
For, God never intended that the firſt leſſon which a Chriſtian ſhould learne, ſhould be the hardeſt, and higheſt leſſon that can be learned, taken out of the book of his eternall counſell & decree, and ſo to deſcend to the▪ A. B. C. of Chriſtianity. Which were a courſe moſt perplexed, and prepoſterous. But his wil is that his ſchollers & children ſhould learn out of his written Word here on earth, firſt, that nGen. 1. 31God made all things, and that hee made man good, and how that man hearkening to Sathan they found out oEccl. 7. 29evill devices, and ſo fell from grace and from God, and ſo both they and the whole world that came of their loynes; became guilty of eternal dānation. Next God would have you to learne, that hee, in is infinite wiſdome, goodneſſe, and mercy, thought of, Gen 3. 15. Gen. 17. 1. 2. 11. Rom. 4. 11. Ier 31. 31. 32.and concluded a new covenant of Grace, for the effecting whereof hee found out and appointed a way and meanes to pacifie his wrath by ſatisfying his juſtice, puniſhing ſin in mans nature, by which he opened away unto his merciemercy, to ſhew it to whom he would, namely, Hee gave his onelyonly Sonne, very God, to become pPhil. 2. 6 7, 8, 9, 10, 11.very man, and being made a common perſon and ſurety in mans ſtead, dyed, and endured the puniſhment due to the ſinne of man, and roſe againe, and was exalted to ſit at Gods right hand to raigne, having all authority committed vntounto him. Thus he made the new covenant of grace, eſtabliſhed in his Sonne Ieſus Chriſt, the tenour and condition whereof required on mans part is that man accept of, & enter into this covenant, beleeving in Chriſt, in whom it is eſtabliſhed; then, whoſoever beleeveth in Ioh. 3. 16him, ſhall not dye, but have everlaſting life. This God did in his wiſedome, juſtice, mercy, and love to man, that hee himſelfe might be qRom. 3. 26inſt, and yet a iuſtifier of him that is of the faith of Ieſus. And hath therefore given his Word and Sacraments, and hath called, and hath rEphe. 4. 8▪given gifts to his Miniſters, thereby to beget, and increaſe faith in men, by publiſhing this good newes, and by commanding them: as s2 Cor. 5. 20in Christs ſtead, in Gods name to beleeve, and to be reconciled to God, and to live no longer according to the will of their old Maſters the Divell, the World, and the Fleſh, under whom they were in curſed bondage; but according to the will of him, that redeemed them in holineſſe and righteouſneſſe, whoſe ſervice is a perfect & bleſſed freedome.
Now when you have learned theſe leſſons firſt, and by looking into your ſelves can finde faith and new obedience; then by this2 Pet. 1. 5. 10, 11 your effectuall calling, you may as by ſafe ſtayres aſcend to that high point of your Predestination, which will give you comfort through aſſurance that you ſhall never fall away.
When you obſerve this order in learning your Election to life, it will not miniſter vntounto you matter of curious and dangerous diſpute, either with God, or man thereabout; but of high admiration, thankeſgiving, and unſpeakeable comfort, cauſing you to cry out with the Apoſtle, tRom. 11. 33.O the depth of the riches both of the wiſedome and knowledge of God, &c. And Bleſſed be the God and Father of our Lord Ieſus Chriſt, who hath choſen us in him before the foundation of the world, that wee ſhould bee holy and without blame before him in love, having Predeſtinated us unto the Adoption of children, by Ieſus Chriſt to himſelfe, according to the good pleaſure of his will, to the prayſe of the Eph. 1. 3. 5, 6.glory of his grace, wherein he hath made us accepted in his well-beloved, &c.
There are yet ſome, who havingFeare of ſinning againſt the holy Ghoſt removed. heard that there is a ſinne againſt the holy Ghoſt, and that it is unpardonable, are full of feares that they have committed that ſinne, thence conclude that they are Reprobates, for they ſay, that, they have ſinned willingly againſt knowledge & conſcience ſince they received the knowledge of the truth, and taſted of the heavenly gift, and of the good Word of God.
If you who thus object, haveAnſw. ſinned againſt knowledge and conſcience, you have much cauſe of griefe & complaint againſt your ſelfe, and have much cauſe of humbling your ſelfe before God, confeſſing it to him, asking pardon of him, and grace to beleeve and repent, both which you muſt endevour by all means. Yet I ſee no cauſe why you ſhould conclude ſo deſperately, that you have ſinned againſt the holy Ghoſt and are a Reprobate. For as few in compariſon (though too many) commit this ſinne, ſo few know what it is.
All ſinne a1 Kin. 15. 5 2 Sam. 11. 4. 6. 10. 15. 25.againſt knowledge and conſcience is not this ſinne. Nor yet all wilfull ſinning. It is not any one ſinne againſt the law, nor yet the direct breach of the bHeb. 10. 28.whole law, nor every malicious oppoſing of the Goſpell, (if it be of ignorance) neither is it d1 Tim. 1 13every blaſphemie, or perſecution of the Goſpell, and of thoſe that profeſſe the truth, (if theſe be done out of ignorance or paſſion:) Nor yet is it every e2 Chron. 16. 10Apostacie, and falling into groſſe ſinnes of1 King. 11. 4, 5, 6 Heb. 10. 28, 29 diversſorts, though done againſt knowledge and conſcience, yet this ſinne againſt the holy Ghoſt containeth all theſe and more. It is a ſinne againſt the Goſpell, and free offer and diſpenſation of grace and ſalvation by CHRIST through the Spirit. Yet, it is not any particular ſinne againſt the Goſpell, nor yet a rejecting of the whole Goſpell (fLuk. 23. 34 if in ignorance,) nor yet every denying of Chriſt, or ſudden revolting from the outward profeſſion of the Goſpell (when it is of gMath. 26 69, 70, 74infirmitie through feare, & ſuch like temptation.) Neither is it called the ſinne againſt the holy Ghoſt, and is unpardonable, becauſe it is committed againſt the Eſſence, or Perſon of the holy Ghoſt, for the eſſence of the three perſons in Trinitie is all one: And the perſon of the holy Ghoſt is not more excellent than the perſon of the Father and the Sonne; but it is called the ſinne againſt the holy Why called ſin againſt the holy Ghoſt. Why unpardonable.Ghoſt, and becommeth unpardonable, becauſe it is againſt the Office of the holy Ghoſt, and againſt the gracious operations of the holy Ghoſt, and therein againſt the whole bleſſed Trinitie, all whoſe works, *Ad extra.out of themſelves, are conſummate and perfected, in the worke of the holy Ghoſt. Moreover, know that it is unpardonable, not in reſpect of GODS power, but in reſpect of his will. Hee having in his holy wiſedome determined never to pardon it. And good reaſon why he ſhould will, not to pardon it in reſpect of the kinde of the ſinne, if you wel obſerve it; it being a wilfull and malicious refuſing of pardon upon ſuch tearmes as the Goſpell doth offer it, ſcorning to be beholding unto God for it. You may perceive what it is, by this deſcription.
The ſinne againſt the holy Ghoſt A deſcription of the ſin againſt the holy Ghoſt.is an utter, wilfull, and ſpitefull reiecting of the Goſpell of Salvation by Chriſt, together with an adviſed and abſolute falling away from the profeſſion of it, ſo farre that againſt Heb. 6. 4, 5, 6.former knowledge and conſcience, a man doth maliciouſly oppoſe and blaſpheme the Spirit of Chriſt, in the Word and Ordinances of the Goſpel, and motions of the Spirit in them, having reſiſted, reiected, and utterly quenched all thoſe common, and more inward gifts and motions wrought upon their hearts and affections, which ſometimes were intertained by them; in ſo much, that out of hatred of the Spirit of life in Chriſt, they iHeb. 10. 26, 27, 28, 29crucifie to themſelves a-freſh the Sonne of God, and doe put him (both in his Ordinances of Religion, and in his members) to open ſhame, …reading underfoot the Sonne of God, counting the bloud of the Covenant, wherewith they were ſanctified an unholy thing, doing deſpight to the ſpirit of grace. If you ſhall heedfu'ly looke into theſe places of the kMat. 12. 24. 31, 32.kMarke 3 28, 29, 30.kLuk. 12. 10.kHeb. 6. 4, 5, 6.kHeb. 10. 26, 27, 28, 29. How to be ſure that a man hath not committed this ſin againſt the holy Ghoſt.Scripture, which ſpeake of this ſinne: and withall doe obſerve the oppoſition which the Apoſtle maketh betweene ſinning againſt the Law, and ſinning againſt the Goſpell, you ſhall clearely finde out the nature of this ſinne.
But to reſolve you of this doubt; (if you be not overcome with Melancholy, for then you will anſwer you know not what, which is to be pittied rather than regarded.) I would aske you that thinke you have committed the ſinne againſt the holy Ghoſt theſe Queſtions. Doth it grieve you, that you have committed it? Could you wiſh that you had not committed it? If it were to be committed, would you not forbeare if you could chooſe? Would you take your ſelfe beholding to God, if hee would make you partakers of the bloud and Spirit of his Sonne, thereby to pardon and purge your ſinne, and to give you grace to repent? Nay, are you troubled that you cannot bring your heart unto a ſenſe of deſire of pardon and grace? If you can ſay yea; then, albeit the ſinne or ſinnes which trouble you may be ſome fearefull ſinne, of which you muſt be exhorted ſpeedily to repent: yet certainly it is not the ſinne againſt the holy Ghoſt. It is not that unpardonable ſinne, it is not that ſinne unto death. For he that committeth this ſinne cannot relent, neither will he be beholding to GOD for pardon and grace, by Chriſts bloud and ſpirit, he cannot deſire to repent. But he is given over in Gods juſt judgement, unto ſuch a reprobacy of minde, pollution and deadneſſe of conſcience, perverſneſſe and rebellion of will, and to ſuch an height of hatred and malice, that he is ſo blasphemouſly & deſpit…fully bent againſt the Spirit of holineſſe, thatHeb. 10. 29 …t much pleaſeth him rather, than any way troubles him, that hee hath ſo maliciouſly and blaſphemouſly rejected, or fallen from, perſecuted, and ſpoken blaſphemouſly againſt the good way of Salvation by Christ, and againſt …he gracious operations of the Spirit, and againſt the members …f Chriſt, although he was once convinced clearly that this is the …nely way of Salvation, and that thoſe graces and gifts were from God, & that they were the deare children of God whom he dothFeare that God will not pardō becauſe their harts condemne them, removed. …w deſpight.
Others, if not the ſame, object …us; God will certainely con…mne them: becauſe g1 Iohn 3 20S. Iohn …th ſaid, if their hearts condemne …em, God is greater than their …arts, hence they in ferre. God will condemn them much more. For they ſay their hearts doe condemne them.
There is a double judgementAnſw. by the heart and conſcience. It …g…h a mans ſtate or perſon, …the… …e be in ſtate of grace, … … …o. Alſo it judgeth a mans …lar actions, whether they be good o… no. I take it, that th…i place of Iohn is not to be underſtood of judging or condemning the perſon; For God in his finall judgement doth not judge according to what a mans wea… and erroneous conſcience judgeth (for ſo it cannot chooſe bu… be, more or leſſe in this life) making it the ſquare of his judgement to condemne or abſolve any. For many a man in his preſumption hHoſ. 12. 8 Luk. 18. 11iuſtifieth himſelfe i… this life, when yet God will condemne him in the world to com… and many a diſtreſſed ſoule, li… the iLuk. 15. 18, 19.Prodigall, and humble kLuk. 18. 13, 14.Pu… li…an cōdemneth himſelfe, whe… yet God will abſolve him. For a man may have peace with God, yet God, for reaſons beſt known to his wiſedome, doth not preſently ſpeake peace to his conſcience, as it was with David, in which caſe man doth judge otherwiſe of his eſtate than God doth.
This place is to be underſtood1 Ioh. 3. 20 of iudging of particular actions, namely, whether a man love his 1 Ioh. 3. 18, 19, 20, 21, 22.brother not in word and tongue onelyonly, but in deed and truth, according to the exhortation, ver. 18. Which if his Conſcience could teſtifie for him, then it might aſſure his heart before God, and give it boldneſſe to pray unto him, in confidence to receive whatſoever hee did aske according to his will. But if his owne conſcience could condemne him of not loving his brother in deed, and truth, then God, who is greater thā his hart (but wherein greater? greater in knowing mans heart, and the truth of his love) knowing all things, muſt needs condemn him therein much more. Even as Peter in the queſtion whether hee loveth Chriſt or no, he appeales to Chriſts omniſcience, whereby he proveth his love towards him ſaying; lIoh. 21. 17Thou knowest all things, thou knowest that I love thee. This is the full ſcope of the place. Yet this I muſt needs ſay, that the holy Ghoſt hath inſtanced in ſuch an act, namely, of hearty loving the brethren, which is an infallible ſigne of being in ſtate of grace: whereby (except in caſe of extreame melancholy or phrenſie, and in the brunt of a violent temptation) a man may judge, whether at that preſent he be tranſlated from death to life, yea▪ or …o.
If any ſhall think the place to be underſtood of judging the perſon, he muſt diſtinguiſh between that judgement which the heart doth give rightly, and de iure, and that which it giveth erroneouſly. But ſuppoſe, that you trying your ſelves by this, your hearts doe condemne you of not loving the brethren, can you conclude hence that you ſhall be finally damned? God forbid? All that you can inferre, is this; you cannot have boldneſſe to pray unto him untill you love them, nor can you aſſure your ſelves that you ſhal have your petitiōs granted. And the worſt you can conclude is, that now for the preſent you are not in ſtate of grace, or at the leaſt you want proofe of being in ſtate of grace. You muſt then uſe all Gods meanes of being ingrafted into Chriſt, and muſt love the children of GOD, that you may have proofe thereof. Did mActs 26 10, 11Paul love the brethren when hee breathed out threatning & was, as he himſelfe ſaith, mad againſt them? Was hee at Acts 8. 3.that time a Reprobate? Did hee not afterwards, being cōverted, ſo love GODS people, that he could be content to n2 Cor. 12 15.ſpend, and be ſpent, himſelfe for them. So many thouſands, whoſe conſciences for the preſent may juſtly condemne them of not loving thoſe that be zealous, and indeed Gods children may yet love them hereafter as dearly as their owne ſoules.
Some will yet ſay, certainely we are Reprobates. For we have Feare of being Reprobates, becauſe they cannot tell that Chriſt is in them, removed.according to the command of the Apoſtle, tryed whether we be in the faith, or no, and whether Chriſt be in us, but we finde neither; the o2 Cor. 13 5.Apoſtle ſaith, we know theſe to be in us, elſe we are Reprobats, 2 Cor. 13. 5.
By Reprobate in this place, is not meant one that is not elect, Anſw.one whom God in his juſt judgment paſt by and ordained unto wrath. For none of the Elect can before their converſion know, by any ſearch, that they are in the faith, or that Chriſt is in them: For that cannot bee knowne which yet is not. Many are not converted untill they be thirtie, fortie, or fiftie yeares old. Will you ſay, theſe in their younger yeares were Reprobates? You may ſay, they then were in ſtate of condemnation, and children of wrath, but no Reprobates. Beſides, a man muſt not bee ſaid, not to be in the faith, and not to have Chriſt in him; becauſe he doth not know ſo much: For many have faith, and are in Chriſt, yet do not alwaies know it.
The word Reprobate, becauſe it is ordinarily underſtood, by our common people, for a man ordained to condemnation, is too harſh, except its true meaning were expreſſed, and the Greeke doth not neceſſarily inforce it. Yet I confeſſe it is a terme proper enough, if it were not (in our Engliſh) almoſt appropriated to the former ſenſe.
Theſe words now rendred, except ye be Reprobates, may (as I judge) rather be tranſlated thus; Except you be unapproved, or except foreignyou be without proofe, namely, of your being in the faith, and of Chriſts being in you, whereof you outwardly make profeſſion.
Howſoever it bee tranſlated (for in this I ſubmit my ſelfe to the Church) let any that is judicious obſerve the matter therin handled, and the Metaphor taken from Goldſmiths in trying of mettals, and they ſhall finde, it muſt bee underſtood in t…hs ſenſe.
The Corinthians did queſtion2 Cor. 13. 3 the lawfulneſſe of Pauls calling to his Apoſtleſhip; therefore they require of him to give them a *foreignproofe of Chriſt ſpeaking in him. His anſwer is to this purpoſe, as if he ſhould ſay; I will goe no farther to ſeeke a ſigne, or proofe of Chriſt ſpeaking in mee, then to your ſelves. Hath not the Word and Goſpell of CHRIST beene powerfull by my Miniſtery to convert you, and to beget faith, and to forme Chriſt in you? Looke into your ſelves, try if you have not faith, and if Chriſt be not formed in you? If you find this, I need no other proofe of my calling, nor of Gods power and grace, bleſſing me in my calling. But if upon tryall you cannot finde that you are in the faith, &c. you are unapproved Chriſtians. Either you have yet onelyonly a meere forme of Chriſtianity, and like falſe coyne or Reprobate ſilver, are but hypocrites and counterfeits; or if you be Chriſtians in truth, yet you are inexperienced Chriſtians, and without proofe of it to your ſelves. But whether you finde that you have faith or no, &c. I truſt and am aſſured that both I & the reſt of Chriſts Miniſters with me, ſhall approve our ſelves to be true and faithfull Miniſters of Chriſt; though in the account of the falſe Apoſtles and of ſome of you, wee bee as Reprobates, or unapproveable,1 Cor. 13. 7 that is, ſuch as in your opinion cannot give proofe of CHRISTforeign ſpeaking in us.
Our late excellently learned and reverend Tranſlators, ver. 7. tranſlated the ſame word, in theforeign affirmative, Approved, wherefore, the privative particle being added, the tranſlation may well be unapproved, or, without proofe, or refuſe.
Some may Reply, if I find uponReply. tryall that I am a counterfeit, and as Reprobate ſilver, may I not then judge my ſelfe to be a Reprobate?
No. For firſt you may erre inAnſw. judging of your ſelfe. Secondly, if you do not erre, you can judge only this, that yet you are not in ſtate of grace: but in the uſe of the meanes, you may be. God can as well convertian Hypocrite, as a Pagan. For though now you be droſſe and refuſe, you may ere long be pure Gold. For God in making veſſels of honour, doth more than all earthly Kings, and all their Goldſmiths can doe; For they by their prerogative ſetting their ſtampe, and by their Goldſmiths skill, can make currant coyne, and rich Veſſels, if that they have pure mettall to worke upon: But they cannot make good mettal of baſe ſtuffe, or can make gold of braſſe. But ſuch is the force of Gods Word and Spirit, that whereas they finde you baſe and droſſie ſtuffe, they, by imprinting the Character and ſtampe of Gods Image upon your hearts, doe metamorphiſe and transforme you into the ſame p2 Cor. 3. 18.Image, from glory to glory, even as by the Spirit of the Lord. As ſoone as you are truly touched and annointed with this Spirit, you ſhall become good Gold, and Silver, veſſels of honour fitted for the LORDS uſe whereunto you were pre-ordained.
There are yet others objectFeare that God will not pardon becauſe they ſeeke too late, removed. fearefully, ſaying, that they are caſt-awayes, and that God will not have mercy on them: and that becauſe now it is too late, they have paſſed the time and date of their Converſion, they therefore will not uſe, or at leaſt have no heart in uſing GODS meanes to convert them, ſuch as prayer, reading, hearing the Word, &c. Nor yet willingly will ſuffer others to pray either with them, or for them, and all becauſe they think it is now too late, and in vaine, miſtaking this and ſuch other Scriptures, qPro. 1. 24 28Becauſe I have called (ſaith GOD) and you have refuſed; they ſhall call on mee, and I will not anſwer. And becauſe they thinke they ſinne when they pray, and heare the Word, and that the more means is uſed to ſave them, their condemnation ſhall be the more increaſed. Thus Satan, & a fearefull heart deludeth many.
It muſt be acknowledged, thatAnſw. God would have all men rIoh. 12. 36walke and worke while they have light, becauſe ſIoh. 9. 4.the night will come when no man can worke. And tHeb. 3. 13, 15▪whilst it is called to day, hee would have every one returne, and accept of grace offered, and not to harden their hearts againſt it. And our Saviour bewaileth Ieruſalem, becauſe they did let ſlip the uLuk. 19. 42, 43day of their viſitation. All which doth ſhew that God hath his ſet period of time, betweene his firſt and laſt offer of grace, which being paſſed, hee will offer it no more; and that juſtly, becauſe they took not his offer when they might. And this time is kept ſo ſecret with God, that if hee offer grace to day, who can tell whether he wil offer it to morrow? Or whether he will offer it again? Who knoweth whether God will take him from the meanes of Salvation, or, will take the meanes of Salvation from him? All this our holy and wiſe God, hath revealed in his Word to make men wiſe, to take the opportunity and time of grace while it is offered. Wherfore whoſoever have let ſlippe their firſt times & offers of grace, have ſinned & plaied the fooles egregiouſly, for which they have cauſe to be much humbled. But for you to conclude hence that the date and time of your converſion is out, hath no ſufficient ground. For it is not poſſible for you It is not poſſible for any to know that the time of his converſion is paſt.to know, that your time of converſion is paſt all recoverie. But you ſhold rather for the preſent time beleeve, and hope that it is not paſt. Indeed to preſume to put off receiving grace untill to morrow, is fooliſh and dangerous, but if God give you time till to morrow, that you live, and it can be ſaid to day, ſo long as you yet live, and the externall meanes of Salvation are not taken from you, either in their exerciſe, or out of your remembrance; but you doe yet live to heare what God hath commanded you to doe, and to heare what good things hee yet offereth unto you with Chriſt, or if the meanes be taken from you, or you are detained from them by ſickneſſe, &c. ſo long as you yet live to x2 Chr. 6. 37. 39.call to remembrance what God hath commanded you to beleeve and doe, you cannot ſay the time is too late. If you would yet condemn your ſelves for refuſing grace heretofore, and would be now willing and deſirous to accept of it. Moreover, would you now with all your heart, uſe the meanes of Salvation, and indevour to beleeve and repent, if you thought it were not too late? And doth it grieve you that you have let ſlip the opportunitie? And would you gaine and redeeme that loſt time, if you knew how? Then, I dare, in the name of God, aſſure you, that the date of your converſion is not out. It is not too late for you to turne unto the Lord. Heb. 3. 15While it is to day. I may boldly ſay harden not your heart, which, if you doe not, you muſt know that now is an acceptable time, now is the day and time of your Salvation. At what time ſoever GOD doth ſend his a2 Cor. 5. 20Miniſter unto you, by whom GOD doth beſeech you, they intreating you, as now I doe, in Chriſts ſtead, that you would be reconciled to GOD, b2 Cor. 6. 2this is the acceptable day, if you will be intreated by them: The day wherein GOD will accept of you, is not paſt. Moreover, at what time ſoever, and by what meanes ſoever, any man ſhall humble himſelfe for ſinne, and aske grace, the date of Gods acceptance of him is not out. Learne this in the example of cChro. 33 10, 12, 13Manaſſes, and many other who had refuſed grace in their yongertime; yet were converted in their age. You have Gods expreſſe words for it, who ſaith, dMal. 3. 7From the dayes of your fathers, that is, for a long time, Yee are gone away from mine ordinances, and have not kept them, Returne unto me, and I will returne unto you, ſaith the Lord of Hoaſts.
That place in the Proverbes Pro. 1. 28rightly underſtood doth not contradict any thing which I have ſaid, nor yet ſerve for that for which it is alledged: For by refuſing, there he meaneth, a conſtant and obſtinate refuſing of wiſedomes counſell, untill ſuch time that God hath broughtſome miſery on them (thē they ſhould call upon him.) By calling upon him in that place, is not meant a hearty praying, with godly ſorrow for ſin, making requeſt for pardon and for grace; but a crying or howling rather like thoſe in eHoſ. 7. 14Hoſea, under the ſenſe of Gods judgements, praying in truth onelyonly to be eaſed of it. For atEzek. 18. what time ſoever a ſinner ſhall repent, GOD will turne to him. And whoſoever looketh towards Chriſt, the true f2 Chro. 6. from 36. to 40.Temple,) ſhadowed forth by the materiall Temple at Ieruſalem,) and confeſſeth his ſinne, and asketh pardon, g2 Chron. 7. 12.God will pardon, for ſo hath he promiſed.
But may not a man pray tooReply. late, and ſeek repentance in vain, as Eſau did, hHeb. …2. 17who found no place of repentance, though he ſought it carefully with teares? Did not the iMat. 25. 11, 12.fooliſh Virgins ſeeke to enter into the Bridechamber, but were not admitted? And doth not our Saviour ſay, kLu. 13. 24many ſhall ſtrive to enter in, and ſhall not be able?
No man can aske grace andAnſw. forgiveneſſe of ſinnes too late, if he aske for grace and power againſt ſin heartily: But a man may aske a temporall bleſſing, or the removall of a temporall evill, when it may be too late.
As for Eſaus carefull ſeeking of repentance, you muſt underſtand it, not of his owne repentance from his prophanenes, and from other dead workes: but of his Father Iſaacks repentance; he would have had his father to change his minde, and to have given him the birth-right, which was already beſtowed upon Iacob. Read Gen. 27. 34. 38.
Whereas the fooliſh Virgins did aſſay to enter into the Bridechamber, when the doore was ſhut: know, that this is a parable, and muſt not be urged beyond its generall ſcope, which is to ſhew that formall profeſſors of Chriſtianitie, ſuch as have onelyonly a forme of godlineſſe, without the power of it; they, although they will not live the life of the righteous, yet they could wiſh their lNum. 23. 10.end, might be like theirs: And becauſe of their outward profeſſion of Chriſts Name in this life, they ſecurely expect eternall life; but becauſe before their death, they did not provide the oyle of truth and holineſſe, therefore at the day of Iudgement, they ſhall be diſappointed of entering into Heaven, which in the time of their life, they did ſo much preſume of.
The like anſwer may be given, unto that place alledged out of Luk. 13. 24. Yet unto that place more may be ſaid: You miſtake when you ſay, that Chriſt ſaith, many ſhall ſtrive to enter and ſhall not be able. He ſaith; Strive to enter in at the ſtraight gate, for many I ſay to you, ſhall ſeeke to enter in, and ſhall not be able, he doth not ſay, many ſhall ſtrive to enter.
There is great difference in the ſignification of the Greeke foreignwords, and ſo there is betweene ſtriving and ſeeking, ſignified by them. Seeking imports onelyonly a bare profeſſing of Chriſt, ſuch as is ſhewed in giving the name to Chriſt, comming to Church, hearing the Wo…d, and receiving the Sacraments. For thus did the men ſpoken of by our Saviour, who are ſaid not to be able to enter. But to ſtrive to enter, is to doe allHoſ. 6. 3. theſe and more, it is to ſtrive in ſeeking for him, that they take up their croſſe and follow him, they give their hearts to him, as well as their names, they are heartie and ſincere in Praying, Hearing, Receiving, they ſtrive to ſubdue their luſts, which offend Chriſt, and ſtrive to be obedient to his will, as well as to beleeve his promiſes, & to hope for happineſſe, this i… to ſtrive. Now never any did thus ſtrive in ſeeking to enter (though it were but the laſt day of their life) that was put backe, and not received. Wherefore ſay not it is to late. But ſay, the more time I have loſt, the more cauſe there is why now I ſhould preſently ſet to Religion in earneſt, & not looſe time in queſtioning, whether I ſhal be accepted or no.
And whereas you ſaid, you are afraid to uſe the meanes of Salvation, for the reaſons before objected; hereby you may ſee, that all this is but the malice, and craft of the Divell, by keeping you from the meanes, to keepe you from Salvation. For it is moſtPſal. 73. 13 falſe to ſay, that to pray, heare the Word, &c. is to increaſe your ſin becauſe you cannot performe theſe as you ſhould, and as you would. I am ſure, it is a greate… ſinne in you to for beare theſe neceſſary duties, out of deſpaire that they ſhall ever profit you, or that you ſhall be accepted o… God. You ſhould thinke thus, if … doe not uſe the meanes of ſalvation, I ſhal certainly periſh everlaſtingly; but if I do pray, heare, &c. I may be ſaved, therefore in obedience to God I will doe as well as I can▪ But little doth a man know how well hee may doe, if he would indevour; neither can a man conceive how acceptable a little indevour ſhall be, if he doe but deſire to be true in his indevour. For as m2 Cor. 12. 10.GODS 2 Chron. 30. 19.power is ſeene in mans weakeneſſe, ſo is Gods grace ſeene in man…inſufficiencie. When wee are weake, then God in us can be ſtrong. And when wee in humilty like our ſervices worſt, then through Chriſt. God may be beſt pleaſedThe weakeſt performance of duties, leſſe dangerous tha whole omiſſions. with them. But whatſoever you doe, Doe not neglect, nor abſent your ſelves from exerciſes of Religion: for weakeſt obſervances, where is truth, are farre more acceptable than whole emiſſions. Wherefore, if (as you ſay) you would not increaſe your ſinne, and thereby your damnation be willing to uſe, and to joyne with others, in the uſe of all good meanes of Salvation; then if you be not ſaved, yet you ſhall have the leſſe puniſhment. But you may be aſſured, that if in obedience to Gods Commandement you ſhall pray, heare the Word, receive the Sacrament, and have communion and converſation with thoſe that feare God, you ſhall be ſaved in the end.
What if you doe not yet feele benefit and comfort (when you uſe theſe meanes of ſalvation (according to your deſire? yet you muſt waile the good houre both of grace and comfort, even as the nIoh 5. 3impotent folke did, who lay waiting for the Angels comming to move the waters, that they might be healed of their diſeaſes, at the …oole of Betheſda. For if, when God hideth his face, oIſa. 8. 17.you will waite and looke for him, then God will *Iſa. 30. 18waite his time to be gracious, and bleſſed ſhall you be that waite for him. It may be, it commeth juſtly upon you, that God ſhould make you waite his leaſure, and cauſe you to buy wiſdome wiſe deare experience, becauſe you did once account it an eaſier matter to beleeve and repent, and therefore you did not take the firſt offers, but made God wait. If it were thus, yet deſpaire not of grace, onelyonly be humbled. For pPſal. 103 10God doth not deale with us after our ſinnes, nor reward us after our iniquities, but according to his rich merciemercy and promiſe made to us in Chriſt Ieſus.