Lifes Preservative Against Self-Killing, Tract · Chapter 8
CHAP. 8. Of ſpirituall ſelf-murder in ſpeciall.
§. 1. All periſhing ſoules are ſelf-murdered.
Soule-murder.OF ſelf-murder, thus generally defined, there are two kinds, or ſpecialls; to wit, ſpirituall, and bodily.
Although ſome may be ſaid to be murderers of other mens ſoules, by their ſcandalous practiſes; or by their corrupt doctrine, or by depriving them of the meanes of their ſalvation, and the like: yet no ſoule can periſh without the intervening and concurring of the aſſiſtance and meanes of him that owes that ſoule: whereby it comes to paffe, that all ſoules that miſcarry are in ſome ſort,Is alſo ſelf-murder. ſelf-murdered. For, although it is againſt nature to deſire to bee abſolutely miſerable, and that he ſhould in his laſt exiſting, in his laſt principles bee undone, or wretched: albeit he may affect the diſſolution of his perſonall ſubſiſting, upon intention and hope, by his change, to bee bettered in his future eſtate: ſubſiſting in his remaining principles: yet he may wittingly and willingly doe that, which may be the deſtruction of his ſoule: although he doth not intend that effect; and ſo commit not direct, but indirect ſelf-ſoule-murder.
§. 2. Spirituall ſelf-murder defined.
What ſpirituall ſelf-murder is.Now, that wee may know what it is: Spirituall ſelf-murder is the killing of a mans ſoule, or ſpirituall life by himſelfe, or his owne meanes.
That which diſtinguiſhes this from bodily ſelf-murder, is the ſubject killed, which is the ſoule, or ſpiritual life: not that the ſoule, eſſextially conſidered, or its naturall life of being, and acting in it ſelfe, can bee deſtroyed by man, whereby it ever lives, to be capable of eternall miſery, or glory. For, ſuch a death it cannot die, without being reduced into nothing, and quite extinguiſhed, in regard of the ſpirituall ſimplicity thereof, void of compoſition, and the nature of it is an act: but this death is onelyonly of that ſuperadded ſupernaturall beatificall life of grace and glory; whereof a man may miſſe and come ſhort, and be guilty of the loſſe thereof, although he were never perſonally poſſeſſed of it: as thoſe that are ſaid 1 Tim. 1.19. to have put away faith and a good conſcience.
§. 3. Of ſoul-murder, by deprivation of life.
Tvvo degrees of it. 1.Of ſoul-murder there are two degrees: the firſt is deprivation of ſpirituall life, which is poena damni, or puniſhment of loſſe: 2.the ſecond is ſubjection to miſery, in poſitive manner, which is called the ſecond death; and is poena ſenſus, or puniſhment of ſenſible feeling; becauſe, man was indowed at firſt, as it were habitually, with a ſpirituall life; in gracious indowments, and communion with God: and now, by mans owne fault, that habit of ſpirituall life being deſtroyed, it may be truly ſaid, that hee himſelfe hath killed it; in regard that he was radically and implicitely in Adam; when he firſt deſtroyed and loſt the ſame.
§. 4. Of mans deficiency to be ſaved.
Meanes of mans deprivation of … all life, his deficiency.The principall meanes of mans deprivation of this ſpirituall life is, his neglect of meanes, when himſelfe is the immediate cauſe and procurer thereof, by his owne deficiency: and that two waies.
1. In AdawFirſt, as he is originally confidered in Adam, who was the roote of mankind, and whoſe firſt ſinne and effects thereof are equally reckoned to bee all mens in common, who then were in him: and ſo, thus radically in Adam all men have deprived themſelves of ſpirituall life, by their owne act of neglect of eating of the tree of life, and of others permitted for their uſe, and by their eating of the forbidden tree of knowledge of good and evill.
2. By himſelfe perſonally conſidered.Secondly, as he is perſonally conſidered by himſelfe, a man may deprive himſelfe of ſpirituall life, and ſo in that reſpect be a ſelf-murderer of his ſoule; which is done by his voluntary omiſſion of duties, upon which life is promiſed: every man is dead in treſpaſſes and ſins aEpheſ. 2., and thereby ſubject to death: but the Lord hath abundantly provided us of meanes to advance us to life; which if we do wilfully neglect, or contemne to uſe (there being no other ſafety,) of neceſſiry wee muſt periſh, and bee guilty of our owne deſtruction; as were the Iewes, by rejecting of the Goſpell, Act. 28.25.
Foure-fold omiſſion.Of this degree of ſelf-ſoule-murder or deprivdtion of life, a man may bee guilty, by a foure-fold omiſſion of things, that ought to be done by him, for his ſalvation.
1. Neglect of the outward meanes.Firſt, when a man willfully neglects the conſcionable and diligent uſe of the outward ordinances of Gods word, worſhip and Sacraments; the bleſſed meanes of life appointed by God; without which no man of diſcretion in the viſible Church can be ſaved: the Apoſtle, Rom. 10.13. limits ſalvation to calling upon the name of the Lord; which cannot be without hearing of the word of God.
This neglect of ſpirituall meanes is either, by not going where they may be had, and ſincerely uſed: or, if hee may have them, his neglect may be in not frequenting, and carefully uſing them, in conſcionable manner; nor ſubmitting himſelfe to bee wrought upon; that he may be moulded in the forme and frame of the word aRom. 6.17.. But, doth come to the meanes; either with a prejudicate opinion againſt the truth; or with a reſolution to continue ſtill in his unregenerated eſtate; and in his ſinfull courſes: as thoſe that with their mouth ſhewed much love; but their hearts went after their covetouſneſſe, Ezek. 33.31. and as thoſe that Ieremie ſpeakes of, Ier. 18.12. who ſaid, Wee will walke after our owne devices; and wee will every one doe the imagination of his evill heart: ſuch perſons are as guilty of their owne damnation, as a man is of ſelf-murder of his body, that out of ſtubbornneſſe, or ſullenneſſe, will not eate, but in the midſt of plenty ſtarve himſelfe to death.
§. 5. Of mans neglect of the power of the meanes.
2. The contempt of the power of the meanes.The ſecond omiſſion, procuting deprivation of ſpirituall life, and ſo conſequently effecting ſelf-ſoule-murder in that degree, is a mans contempt and regardleſneſſe of the ſpirituall efficacy and power of the meanes; for inward change of his ſpirituall and morall ſtate and condition; and for power of enabling him to all holy practiſe of life and converſation; whereby he may be borne againe, and be made a new creature aIob. 3.3.: which is a thing moſt neceſſary and availeable for ſalvation, Gal. 6.15.
Such men are either, utterly careleſſe and regardleſſe of grace and ſpirituall life; from their undervaluing of the worth of it, or from their eſteeming of the ſame to be needleſſe.
Or elſe, they harden their hearts, as did Pharaoh, and ſet themſelves againſt the power of the Word; that it may neither enter into their hearts, nor make any divine change in their ſtates or lives; as if they had made a league with hell and death.
What be thoſe Contemners.Such, are ever learning, but never attaine to ſaving knowledge; they are ever ſowing, but never reape; they are ever in the hand of the workeman, but are never framed anew: they are fairely featured by ſome outward profeſſion, but are without life and ſound grace: the reaſon hereof is, becauſe ſuch an one reſts upon and pleaſes himſelfe in his owne ſufficiency, uſing the meanes, without conſideration of the end why God gave the meanes, and why we are couſe them; and without looking and ſeeking to God, for a bleſſing upon the meanes, that they may be effectuall to his ſalvation.
§. 6. Of mans defect in obedience.
3. Want of obediencs.The third omiſſion, whereby a man excludes himſelfe from this ſpiritnall life, and ſo conſequently ſubjects himſelfe to ſpirituall death, is wilfull want of obedience to Gods word; and that in a double reſpect:
1 Evangelicall.Firſt, in regard of the Goſpell; when he doth not ſavingly beleeve in Chriſt, as the Goſpell requires: but remaines in privative unbeliefe; whereby a man is deſtitute, or deprived of Chriſt our life and Saviour; For, we are frequently ſaid to live by faith bHabak. 2.4. Heb. 10.38. Rom. 1.17.: and therefore, without it we are dead: and ſo, ſuch as do not ſavingly beleeve and repent, (which are the acts of Evangelicall obedience,) doe deprive themſelves of ſalvation, through their owne default: which is evident, becauſe they are willingly impenitent unbeleevers, reſiſting the motions of the word and Spirit; not ſorrowing for, nor ſtriving againſt their unbeliefe and hard impenitency of heart; but are ſecure, and doe pleaſe themſelves therein.
2. Legall.Secondly, want of obedience to Gods word, that deprives us of life, is in reſpect of the law; in omitting of performing and doing the affirmative Commandements thereof, upon obſervation whereof all the promiſes of life eternall are intayled, ſo that without the ſame wee cannot be ſaved: and therefore we ſhould keep the Commandements as our life: the want of obedience to the affirmative Commandements excludes from life; as the breaking of the negative Commandements ſubjects the tranſgreſſors to deſtruction.
§. 7. Of the reaſons of defect of obedience.
Cauſes of vvant of obedience.There are foure ſpeciall cauſes of mens neglect of the affirmative Commandements, both of the Law, and Goſpell.
1. Omiſſions.Firſt, becauſe the ſinnes of that kind are but omiſſions, which are not ſo contrary to God, nor doe ſo much trouble the conſcience, as ſiunes of commiſſion: neither do the affirmative Commandements binde ad ſemper, to the ever doing of them all at all times: and therefore, intermiſſion being next to omiſſion, men doe eaſily fall from the former into the latter.
2.Carnal reaſon.Secondly, becauſe, carnall men would ſubject Gods Lawes and ordinances to their owne naturall reaſon, which neither allowes, nor likes the ſpiritualneſſe, nor ſtrictneſſe of Gods Commandements: ſuch men doe give diſpenſations to themſelves for carnall moderation, or omiſſion of duties: as Naaman the Syrian did, 2 King. 5.18. pleaſing themſelves therein; ſo long as their owne wit can coyne them excuſes, evaſions, and pretenſes, that they may preferre their owne will and waies, before Gods wiſdome and Lawes.
3. Contrariety of nature.Thirdly, becauſe mens owne naturall diſpoſitions and courſe of life, are contrary to the vertues commanded: therefore, in favour of their old man of ſinne, that raignes in them; they forbeare to do what may croſſe or hurt the ſame:Compatiſon. as the naturall mother that would not have her owne child divided, 1 King. 3.26. the law of ſinne within them, prevailing againſt the Law of God and his Spirit: neglect of duties and vertues ever attends upon their oppoſite contrary maſter-raigning ſins.
4. Proſit and pleaſure.Fourthly, becauſe that the obſervation of the affirmative Commandements doth more croſſe a mans profit and pleaſure, and brings him under more oppoſition and hatred of the world, than the keeping of the negative Commandements doth; he, therefore, is the more apt, and inclined to omit the duties of the affirmative, as more troubleſome to obſerve, becauſe, they doe include the obſervation of the negative; and are more ſubject to the cenſure of men, being more ſenſibly diſcernable than the negative: and doth make a greater diſtance and difference from the world, than bare omiſſion of evill: becauſe, doing of morall good puts a man into a remoter extreame from worldlings and unconverted perſons, than only not doing evill.
§. 8. Of grace dying by mans neglect.
4. Neglect of cheriſhing grace.The fourth omiſſion, whereby a man deprives himſelfe of eternall life; is neglect to cheriſh and foment the graces of Gods Spirit, begun to bee wrought in him by the meanes; but lets them die, before Chriſt bee fully formed in him;The reaſon. becauſe, he doth not conſtantly and conſcionably uſe the meanes, to perfect them both in their nature and degrees; neither doth improve and exerciſe the talent and gifts that hee hath; but ſuffers them to periſh, in languiſhing idleneſſe: nor doth he indeavour to approve himſelfe to God in all ſincerity and holineſſe, according to the utmoſt of his power; nor yet encourages himſelfe to aſpire after perfection; by the conſideration and hope of everlaſting glory: we ſhould be carefull and induſtrious that we loſe not the things that wee have wrought, 2 Ioh. 8. For, thoſe onelyonly that hold out unto the end, ſhall bee ſaved aMat. 24.13.: by neglect and ſloth, that life of grace languiſhes and dies; which wee might ſeeme to have; and might be, in ſome degrees and motions of the Spirit, begun.
Vſes.The uſes of this point of doctrine touching this degree of ſelf-ſoule-murder by omiſſion of the meanes of life, are diverſe.
§. 9. The harme of omiſsion of duty.
1. Omiſſion deprives men of life.Firſt, to informe our judgement, wee may ſee that by this neglect and omiſſion, a man may cut off himſelfe from ſpirituall life; and be, in this degree, a ſelf-murderer of his owne ſoule. Want of grace deprives a man of happineſſe: as the Virgins want of oyle bMat. 22.12.; and the mans want of his wedding garment, excluded them from the preſence of the Bridegroomecand 25.12..
It is not enough that a man be not an ill man, by ſins of commiſſion againſt the negative Commandements of God; except he be alſo a good man, by his conformity to GODS affirmative Commands. For, it is requiſite, that as a man would, not onelyonly not be damned in hell, but would alſo bee glorified in heaven; that hee bee not onelyonly carefull to avoid the ſins, that may ſubject him to the former; but alſo, that he doe embrace the vertues, and doe the duties, whereby hee may be fitted for, and advanced to the latter: and as a man is made capable of vertue and glory, ſo ſhould hee not onelyonly labour to be cleare of vice; but alſo to be indowed with vertue and holineſſe.
Negative righteouſneſſe.Negative righteouſneſſe, in abſtinence from ſinne, (whereof bruits and inanimates are free,) is an improper and lame righteouſneſſe; which is next to a non ens; ſo long as it is not accompanied with vertue. Omiſſion of good duties is a more generall meanes of deſtruction, in excluſion from life eternall, than commiſſion of evill. for, many doe die before they are able to doe actually any evill, and many others have beene civill harmeleſſe men; (as the Philoſophers) and yet periſhed. For, except our righteouſneſſe doe exceede the righteouſneſſe of the Scribes and Phariſees, wee ſhall in no caſe enter into the Kingdome of Heaven aMat. 5.20..
And againe, commiſſion of evill is ever accompanied with omiſſion of the contrary good; but omiſſion of good is not alwaies ſo accompanied with commiſſion of evill; as we ſee in Infants: the greateſt loſſe and miſchiefe, that can betide us, in our deprivation of life and happineſſe; which conſiſts in the fruition of God that is infinitely good; and is loſt by want and omiſſion of good; for, without holineſſe none ſhall ſee God.
Puniſhment of damage greater, than of feeling.The loſſe of eternall life is poena damni, the puniſhment of damage, which is farre greater than the puniſhment of feeling, and ſmart; (although it bee not ſo to mans ſeeming:) therefore, Cain complained that he was caſt out from Gods preſence bGen. 4.4.: becauſe, the objects doe ſo farre differ, as finite and infinite: and the glorified in Heaven ſhall be more affected with that happineſſe that they ſhall poſſeſſe; than the damned in hell can be, for that ſenſible miſery, that they ſhall ſuffer: both, in reſpect of the differing degrees, and alſo of the natures of the things: but, puniſhment of damage, and privation of life and happineſſe proceeds from want and omiſſion of good, whereof wee are to beware.
§. 10. Of indeavour after ſpirituall life, and of the lets thereof.
2.The ſecond uſe is, to ſtirre us up to indeavour after life ſpirituall, both to get and keepe it; by the conſcionable uſe of the meanes thereof: For, as God gives not this life, without our uſing of appointed meanes: ſo, theſe meanes are within the reach of our power; and none do periſh, but ſuch as are wanting to themſelves therein. For, no man periſhes, or is ſaved by an abſolute decree of God, without reſpect to his owne courſes, in the accompliſhment thereof: as, Act. 13.48. it is ſaid, that as many as were ordained to life, beleeved.
By a mans conſtant carefulneſſe, in the uſe of the meanes, and walking in the waies of ſalvation, it is apparent, that he is appointed to life, as the Apoſtle tells us, 1 Theſ. 1.4. Knowing your election: for, our Goſpell came unto you in power &c. this life is worth the labouring for; if we doe our parts for a thing of that price, we may have aſſurance and comfort of it, againſt the ſervile feare of the contrary death.
Letts.The lets and hinderances of this endeavour, and the cauſes of this omiſſion, whereby men deprive themſelves of this ſpirituall life, are ſpecially three.
1. Perverted judgment.Firſt, a perverted judgement, and ſtupid underſtanding, undervaluing the worth of that life, as not ſo excellent, and neceſſary as it is; it being not ſubject to our preſent naturall ſenſes, nor regarded by the world.
2. Miſ-placed affections.Secondly, the preferment of the world, in the profits and pleaſures thereof, before it; in place or degree; after which, ungodly men doe more eagerly hunt, and therein have more content; becauſe, they have the ſame in preſent poſſeſſion, and it agrees beſt with their eſtate and diſpoſition: inſomuch that it may be ſaid of ſuch men, that it is better to be their bodies than their ſoules; as the Emperour ſaid of Herod, Macrobius.that it was better being his hog, than his Son, becauſe he killed his Son, but ſpared, and fatted his hogs.
3. Preſumption.Thirdly, groundleſſe preſumption, that either he hath that life already; or, that he hath time enough to get it long afterwards; or, that it may be eaſily had without meanes, or at leaſt without ſo much adoe; makes a man to omit endeavouring after it in due time, in uſe of the meanes: and ſo he miſſes that life.
§. 11. Of ſpirituall ſelf-murder by ſubjection to death, through commiſsion of evill.
The ſecond degree of ſelf-ſoul-murder.The ſecond, degree of ſelf-ſoul-murder is ſubjection to ſpirituall deſtruction, in damnation and everlaſting miſery: whereof man himſelfe is the efficient meritorious cauſe, by his owne activity in committing, and wilfully doing thoſe ſinnes, for which death and deſtruction is threatnedaEzek. 18.4., and is aſſuredly inflicted upon the impenitent perſeverers therein. For, as by a mans omiſſion of his duty he deprives himſelfe of life; ſo by his commiſſion of ſinnes hee ſubjects himſelfe to the contrary death: the former being as terminus à quo, the terme from which men move, the latter as, terminus ad quem, the terme to which they move: both which are inſeparably united in the ſame perſon; in whom, thereby, this ſpirituall ſelf-murder is conſummate, to the higheſt perfection, or degree of it; whereby it properly may be called ſelf-ſoule-murder.
§. 12. Of the meanes of deſtruction, by breaking the Law.
By ſins of commiſſion.The deadly meanes, whereby men kill their owne ſoules, and ſubject the ſame to eternall poſitive deſtruction, are the ſins that they wilfully commit, and continue in; in ſuch kinds and degrees, and manner, as cannot conſiſt in them with grace and ſalvation: and are of two ſorts.
1. Againſt the Law of negative commands.Firſt, ſuch as be againſt the prime law of Nature, by tranſgreſſing the negative Commandements of God; whereby the tranſgreſſours doe ſubject themſelves to that puniſhment, which is called poena ſenſus, or puniſhment of ſmart, or damnation in hell. For, by ſinne entred death, Rom 5.12. Rev. 21.8. Prov. 19 16.
The properties of ſoul-murdring ſinnes.The properties of the courſe and ſinnes of Commiſſion, whereby a man becomes guilty of ſelf-murder of his ſoule, are foure.
1. They are groſſe.Although the nature of all ſinnes be mortall, deſerves death, and diſpoſes a man for it, yet thoſe that be of the groſſeſt kinds, and in the higheſt degrees of exorbitancy, ſuch as Hoſea ſpeakes of, cap. 4.2. are ſpecially ſaid to be mortall, for their extreame contrariety that they have to God and his juſtice; their inconſiſtency with grace; and for their apting and diſpoſing of thoſe to deſtruction, that live in them; ſo that, by committing ſuch ſinnes men doe caſt their owne ſoules into the gulfe of perdition.
2. Wilfull.Secondly, when they that commit thoſe ſinnes, or any of them, doe willingly doe the ſame; and live in them, againſt the light and checks of their owne conſciences; as our Saviour charges the Phariſees, Iohn 9.41. then are they ſelf-condemned; and do wittingly deſtroy their owne ſoules without excuſe of ignorance, or of want of power to have avoyded the ſame: ſeeing, as there is, in ſome, naturall notions of the Law in the minde, ſuch as the Gentiles have, Rom. 2.14. So likewiſe, all men have ſome remainder of power to forbeare ſinnes, in their groſſeſt kinds and degrees; if they were not wanting to themſelves: and therefore, as all men, ſpecially the wicked within the Church, ſhall be judged by the Law; ſo they ſhall have nothing to plead, to excuſe why they ſhould not be damned, for their groſſe tranſgreſſing of it.
3. Obſtinate.Thirdly, when men commit thoſe ſinnes, with eagerneſſe and delight, from and upon adviſed judgment, and wilfull reſolution; with contentment in the acting of them, and defending, or excuſing them, when they are done; as did Saul, 1 Sam. 13.12. and do fall to oppoſing, cenſuring, and condemning the contrary courſe of vertue and godlineſſe, in the perſons that doe practiſe the ſame; whom, therefore, they hate and perſecutea1 Theſ. 2.15.: ſuch perſons are in a courſe of deſtroying their owne ſoules, by ſetting themſelves, with a high hand, againſt God; provoking him to his face, to fall upon them for revenge.
4. Preſevered in.Fourthly, by this courſe of ſinning, a man murders his own ſoule, when he goeth on, and incorrigibly perſeveres therein, paſſing from evill to worſe; hardning his owne heart, againſt all reproofes, and amendment; ſtorming againſt, and abuſing all the meanes of his recovery, to his deeper plunging in wickedneſſe, and deſtruction; for, although hee would willingly miſſe hell, and bee rid of the guilt of his ſinne, that troubles his conſcience ſometime; yet, the corruption, and practiſe thereof he loves and entertaines: which is ſweet in his mouth, and which hee hides under his tongue, as Zophar ſaiesbIob. 20.12.: as upon perſevering in well doing attends eternall life; ſo unto them that are contentious, and doe not obey the truth, but obey, and continue in unrighteouſneſſe, indignation and wrath is their portion; and tribulation and anguiſh ſhall be upon every ſoule of man, that doth evill, Rom. 2.6, 7, 8, 9.10.
§. 13. Of the cauſes of mens adventure upon ſinfull courſes.
Reaſons of mens ſo living.The reaſons, why men do ſo deſperatly venture upon ſuch deadly courſes, and continue in them, to the deſtruction of their owne ſoules, are ſpecially two.
1. Seeming good.Firſt, becauſe the ſame ſeemes good to them; in regard of the blindeneſſe of their mindsa2 Pet. 1.9., that cannot truly diſcerne things that differ; and in regard of their unregenerated affections, which do ſympathize and comply beſt with ſuch courſes; and becauſe they are ſelf-deceived, by a ſeeming goodneſſe of profit, or preſent pleaſure in them; which they preferre before true morall goodneſſe; and therewithall do reſt and content themſelves, in the ignorance and want of better comforts: but a wiſe man will beware of ſelf-deceit; by truſting to his owne opinion, or ſenſe; conſidering that there is a way that ſeemeth right to a man; but the end thereof are the waies of death, Prov. 14.12.
2. Want of faith.The ſecond cauſe of mans boldneſſe, in adventuring to run an unlawfull courſe with the perill of the damnation of his ſoule; is want of true faith to beleeve the threatnings of God in his word againſt the ſame; or, at the leaſt, they ſuppoſe that the judgments will not be ſo bad and intolerable, as is given out; or, they hope they ſhall eſcpe them; or, they comfort themſelves with conceit of their fellowes company; and doe imagine God to be all mercy, and no juſtice: the reaſon hereof is, both their not diſcerning, nor regarding of the ſpirituall judgments of God upon them; which are the greateſt and worſt, and ſuch as they ſee not ſenſibly; and alſo, becauſe ſentence againſt an evill worke is not executed ſpeedily; therefore, the heart of the ſonnes of men is fully ſet in them to doe evill, Eccleſ. 8.11. the flouriſhing of men in their owne ill condition hardens them, and ſtaggers the godlybPſal. 73.12, 13..
§. 14. Of ſpirituall ſelf-murder, by ſinning againſt the Goſpell.
The ſecond kind of ſinnes of commiſſion are againſt the Goſpell.The ſecond kind of ſoul-killing courſes, are ſinnes committed againſt the Goſpell; which is the only remedy given for tranſgreſſors of the Law, that when they are condemned for their diſobedience to the Law, they may be ſaved by their obedience to the Goſpell; without which they cannot but periſh.
This Evangelicall obedience differs from legall obedience, in foure points.
1. Obedience of the Goſpell differs from obedience of the Law. Done by Chriſts power.Firſt, whereas legall obedience is originally required to be done by a mans owne power and ſtrength; Evangelicall obedience is to be done by us, through the power of Chriſt and his Spirit working in us, and by us; inabling us above the power of nature.
2. Acceptable with infirmity.Secondly, no obedience of the Law is acceptable to God from thoſe doing it, as under the Law, for juſtification by their workes; except the doers thereof be pure from inherent corruption, and doe their actions in their higheſt degree of morall perfection, without any defect therein: but, for the obedience of the Goſpell, it is accepted by God, from the hands of ſinfull men, as perfect, if it be in truth and ſincerity, although accompanied with many involuntary defects, in our beleeving and repenting.
3. It includes legall obedience.Thirdly, perfect legall obedience, yea any obedience of the Law, as legall, whoſe performance reſpects juſtification; excludes Evangelicall obedience; with which, in that ſenſe, it cannot conſiſt: ſeeing, juſtification both by workes and faith, both by the Law and Goſpell, are incompatible, as the Apoſtle proves, Rom. 3.28. Gal. 2.16. But, Evangelicall obedience includes legall obedience, as inferiour and ſubordinate to it: for, there is an Evangelicall uſe of the Law under the Goſpell, both, for preparation to the beleeving of it; and alſo, for ſanctification of life ordered thereby, by aſſiſtance of power from Chriſt; for manifeſtation of the truth of Gods grace in us; to the workes whereof, although imperfect, a reward is due.
4. It reſpects ſalvation by another.Fourthly, the obedience of the Law, by it ſelfe conſidered, reſpects ſalvation by way of morall works in our ſelves, but the Goſpell reſpects the ſame, by way of application of merit from another, to witt, from Ieſus Chriſt: the Law cannot cure nor excuſe the tranſgreſſions committed againſt the Goſpell; but the Goſpell can heale, and deliver us from the ſinnes and judgements of the Law, whatſoever they have beene: and therefore it is, that the tranſgreſſors againſt the Goſpell, are in farre more danger of deſtruction therby, than by their ſins againſt the Law.
§. 15. Of Infidelity.
Sins againſt the Goſpell.Of theſe ſoul-killing tranſgreſſions againſt the Goſpell there are foure branches.
1. Infidelity.Firſt, poſitive unbeliefe, or infidelity, when a man will not beeleve ſavingly in Chriſt, to have him to bee both his Saviour and Lord: neither beleeves truly the Goſpell, in its full latitude and contents, although litterally hee knowes the ſame, but holds and beleeves deceitfull errors, defending the ſame, and applauding himſelfe therein: and therefore, ſeeing that now there is no ſalvation but by true faith in Chriſt, thoſe that will not ſo beleeve, according to the Goſpell muſt needs periſhaIob. 3.18.
1.Cauſes of infidelity.The chiefe cauſes of this infidelity, are, Firſt, an innated habit to beleeve error, before the truth.
2.Secondly, our carnall reaſon, deceitfull fancies, and humane preſumptions, upon falſe principles, overſwaying our faith, contrary to the word of God, whereby men turne aſide to their owne crooked wayes, and periſh (as it were) in the gainſaying of Corah bPſal. 125.5. Cure.. For prevention of this infidelity, I conclude with the Apoſtle, take heed brethren leſt there bee in any of you an evill heart of unbeliefe, in departing from the living God cHeb. 3.12..
§. 16. Of Impenitency.
2. Impenitency.The ſecond kind of ſinnes againſt the Goſpell, whereby men kill their owne ſoules, is finall impenitency; when they neither care, nor indeavour to repent for their ſins paſt; nor to reforme their lives, for time to come; but goe on in their ſinnes, out of love, or careleſneſſe of them: remorſe for ſinnes, in reſpect of the puniſhment of them, is not true repentance, if it bee not ſpecially for the offence of God by them, and if a man bee ſorrowfull for ſome groſſe ſinnes, committed by him, and doe reſtraine his practiſe therefrom, it is not ſound repentance, ſo long as hee is not grieved for his ſinnes of omiſſion; nor makes conſcience to doe his duty, in keeping the affirmative Commandements of God. Of the danger of this courſe of impenitency the Apoſtle Paul gives his cenſure, in theſe words: But after thy hardneſſe and impenitent heart, thou treaſureſt up unto thy ſelfe wrath, againſt the day of wrath, and revelation of the righteous judgements of God, Rom. 2.5.Cure. To prevent this impenitency, we muſt beware of cuſtome in ſinne, and of ſlighting our ſpirituall eſtates.
§. 17. Of the ſinne againſt the Holy Ghoſt.
3. The ſinne againſt the Holy Ghoſt.The third branch of the ſinnes againſt the Goſpell, whereby a man kills his owne ſoule, is the ſinne againſt the Holy Ghoſt: which conſiſts in hating, and oppoſing the knowne ſaving truth of the Goſpell aMat. 12.31., and is called a ſinne unto death, 1 Ioh. 5.16. from which there is no recovery; not onelyonly becauſe it is ever accompanied with finall impenitency; but, ſpecially, for that the nature of that ſinne is ſo directly againſt the meanes of ſalvation, that thereby a man cuts himſelfe utterly off from it; and deprives himſelfe of the ſuffrages and prayers of the Church b1 Ioh. 5.16.: every ſinne diſpoſes a man leſſe or more to this ſinne; which is the tranſcendency of all ſinnes; and therefore, that all men may feare, and not preſume upon any ſinfull courſe, God hath ſet bounds to his mercy, how farre, in what caſes, and to whom he will ſhew the ſame, and in what caſes, and to whom not. It behooves all men, as they would eſcape damnation, to beware of this ſinne; which at laſt often cauſes men to lay violent hands upon themſelves, and to end their lives in deſperation. The ſinnes neere approaching to it, are thoſe that men doe wilfully, with a high hand, commit, and ſtand in; with hatred and perſecuting of the contrary vertuous courſes in others.Cure. To avoid this ſinne againſt the Holy Ghoſt, wee muſt be carefull that wee ſinne not preſumptuouſly; nor hate goodneſſe, and good people.
Things obſervable in it.It is (by way of enlargement) further to be obſerved, that this ſinne againſt the Holy Ghoſt is both incident onelyonly to perſons inlightned, with certaine knowledge of Chriſt and the Goſpell, aHeb. 6.4.by the Spirits illumination; and are indowed with ſome competent meaſure of Evangelicall graces, by the power and worke of the Holy Ghoſt: and alſo, that the nature of it conſiſts in an obſtinate malicious oppoſition of Ieſus Chriſt and his merits, and of the Goſpell, and of Evangelicall grace and goodneſſe; againſt divine light and convincing illumination of the Holy Ghoſt, in thoſe that doe it; who, in their very act of their oppoſition of Evangelicall truth, and the profeſſors and obeyers thereof, doe the ſame, with malicious refiſting the very motion, working, and perſwaſion of the Spirit within them to the contrary, at that very inſtant.
Obſerv.Many more doe now, in the time of the Goſpell, commit this ſinne againſt the Holy Ghoſt, How many now do commit it.than could doe it in the time of the Law: and, many now doe come ſo neere unto it, that they fall into the deſperate eſtate of impenitencie, and of a reprobate ſenſe; in regard of the cleareneſſe, and abundance of the light of the Goſpell; contrary to which, and to their owne conſcience, they runne with greedineſſe to all exceſſe of wickedneſſe and prophaneneſſe; with hatred and oppoſition of goodneſſe; and of the power of the Goſpell; and of thoſe, in that reſpect, that are godly.Note. None that are affraid they have committed the ſinne againſt the Holy Ghoſt; or, are troubled about it; or, grieved for it, can (in that caſe,) commit it; neither have committed it: becauſe, this ſinne is done with the whole conſent of will, and ſway of affections in a totall Apoſtacy, with impenitency, and unreconcileable hatred, and perſecution of the truth of the Goſpell, and of the profeſſors thereof.
§. 18. Of Apoſtacy.
Finall Apoſtacy.Fourthly, the ſoule murdering ſinnes, committed againſt the Goſpell, are, apoſtacy, from the profeſſion, or power of it; occaſioned by an evill heart of unbeliefe, by the profits, honors, pleaſures, or examples and temptations of the world; in thoſe that are hypocrites and unſound: as were Demas a2 Tim. 4 10., and Simon Magus bAct. 8.21.: and by renouncing of God and the Goſpell, by compact, explicit or implicit, with Satan; as Witches and Magitians doe; reſigning their ſoules to him, and to eternall deſtruction. Where it is to be obſerved, that Apoſtates (in Gods juſt judgement) not onelyonly runne into all exceſſe of impiety and prophaneneſſe; but, doe alſo become moſt bitter haters, and perſecuters of the profeſſion and profeſſors; which formerly they ſeemed to embrace; being not content to periſh themſelves, but alſo are grieved that any ſhould bee ſaved, and ſtand faſt in the truth. Apoſtates are hardly ever recovered, and their damnation is greater; becauſe, they fall from a higher pitch than other men; and againſt more meanes of knowledge, and reluctancy; whereby they are ſelf-condemned; and often, at laſt, end their dayes in deſpaire: graduall apoſtacy, or relecting in the power and wayes of godlineſſe, is incident to the godly, and recoverable, as wee ſee Revel. 2.5. and therefore, is not comprenended in this ranck of ſoul-killing-apoſtacy, which is not fallen into at once, but by degrees. To perſevere in the truth, we muſt labour to be ſound in the faith, and to love, and delight in the truth, above all things.
The difference of ſinnes.Although, it is certaine that all ſinnes are damnable for nature, in regard of their contrariety to God and his Law; and are alſo of a condemning property, in reſpect of their merit of due puniſhment of damnation: For, the ſoule that ſins ſhall dye: Ezek. 18.4. yet, all ſinnes are not alike, (as the Stoicks affirme:) but, ſome are more miſchievous, and more repugnant, than others, to God himſelfe, and to our ſalvation, and to the good of others; and are more incompatible with juſtice, and charity, than others are: as Idolatry, perjury, &c.
§. 19. Of the malignity of the ſinnes againſt the Goſpell, above thoſe committed againſt the Law.
Sinues againſt the Goſpell worſe than againſt the Law.The ſinnes that are done immediately againſt the Goſpell, are more dangerous and worſe than thoſe that are committed immediatly againſt the Law, whereof I will give three reaſons.
Reaſons. 1.Firſt, for their nature; they are of a higher ſtraine than the ſinnes of the Law, as the Goſpell is more eminent, than the Law, which is intimated, Heb. 10.28, 29.
2.Secondly, theſe ſinnes againſt the Goſpell are done, with more oppoſition againſt more abundant meanes and grace, by thoſe that now live in the Church, than the ſins of the Law: as Paul manifeſts to us, 2 Cor. 3.8.
3.Thirdly, the ſinnes againſt the Goſpell are committed with farre more inevitable deſtruction, than the ſinnes againſt the Law: for, if a man doe ſinne againſt the Law he hath the Goſpell as a City of refuge to flee to, to ſave him from the killing and damnation of the Law: but if a man doe ſinne (as aforeſaid) againſt the Goſpell, there remaines no further meanes, or hope of ſafety, but a fearefull expectation of eternall deſtruction, by his own wilfull procurement; murdering his owne ſoule.
Obſerve.From the conſideration of the aforeſaid ſins of Commiſſion, againſt the Law and the Goſpell; with their deadly effects, we may obſerve,
1. Sin coſts deare.Firſt, that there is nothing that coſts ſo deare as ſin: it ſelfe is a thing of nought, but wonderfully deare to buy and poſſeſſe: and therefore before we meddle with it, we ſhould conſider the price of it; whether we be willing to die eternally for it; otherwiſe abſtaine from it.
2. To have our wills brings deſtruction.Secondly, we may ſee, that we cannot have our own wills in ſinfull courſes, but with the deſtruction of our ſoules: our folly is ſeene in undoing our ſelves by our owne workes and wayes; ſo that a mans courſe of ſinning, and following of his luſts, is indeed but a courſe of Gods heavy ſpirituall judgements upon him; wherein he is rather to be pittied, as miſerable; than to be envyed as formidable: God will have his will in mans deſtruction; when man will not let God have his will in his Commandements.
§. 20. The improvement of the knowledge of ſpirituall ſelf-murder.
Vſes.The Vſes of the knowledge of the aforeſaid ſpirituall ſelf-murder are ſpecially Foure.
1. Sin is a courſe of ſelf-murder.Firſt, It ſerves to informe our judgement, what to think and eſteeme of the ſinfull and careleſſe courſes of many, that live wilfully and impenitently tranſgreſſing both Law and Goſpell: namely, that the ſame is a vile courſe of ſelf-murder of their own ſoules; for, by thoſe courſes onelyonly, men doe periſh: and in thoſe courſes none eſcape deſtruction as one ſayes,Picol. Vitium eſt non ens, & receſſus ab ente, & vivus interitus ipſius eſſe: & virtus eſt vita ipſius eſſe. Vice is a non-ens, and a departure from entity, and a living deſtruction of beeing it ſelfe: whereas vertue is the life of being. For, although ſuch men intend not directly to deſtroy their owne ſoules; but to indulgere genio, and live in ſelf-content and pleaſure; yet the courſes that they directly intend & proſecute, being ſuch as, of themſelves, deſtroy the ſoule, which thing they know and are warned of, they are no leſſe ſelf-murderers of their ſoules, than they that (intending to prevent, or eaſe themſelves of ſome preſent evill,) doe cut their own throats; by a leſſer evill (as they thinke) preventing a greater: and therefore, ſuch are infamous ſelf-murderers; and cannot at the day of judgement be excuſed therefrom, by charging the blame of their deſtruction upon any others: And, Numb. 13.36.eſpecially ſuch perſons as live under the light and profeſſion of the Goſpell, in ſuch ſinfull courſes and tranſgreſſions, are moſt guilty; and ſhall be moſt deepely damned in hell; having leaſt to plead in excuſe for themſelves; and therefore our Saviour ſayes that it ſhall be eaſier at the day of judgement, for Tyre and Sidon, than for ſuch. Mat. 11.22.
Vſe 2. Spirituall ſelf-murder is moſt hainous and damnable. The ſoule killed.The ſecond uſe of the point is, to ſhew us that this ſpirituall ſelf-murder, is farre greater and worſer, than men ordinarily thinke it to be, which is apparent in three reſpects.
Firſt, In regard of the thing killed; which in ſpirituall ſelf-murder, is the ſoule of man, that is much more excellent than the body; both for the nature of it, that cannot be valued with earthly things; and alſo for the uſe thereof rationall, and ſpirituall, whereby man excells all other earthly creatures: and, by the murdering thereof, he dejects himſelfe, in ſtate beneath them all, in miſery and contemptibleneſſe.
2. The body with the ſoul killed.Secondly, for that they that kill their owne ſoules, doe conſequently thereby alſo kill their owne bodies; becauſe the body partakes in eſtate with the ſoule aRev. 20.15., and ſo are both caſt into hell: Mat. 10.28. the nobler part drawes the other into identity of condition.
3. The quality of this kinde of ſelf-murder.Thirdly, it is the worſt of murders, in regard of the quality of the death it ſelfe: this murder of the ſoule is ſpirituall and eternall, not onelyonly depriving a mans ſelf of ſpirituall good: but alſo ſubjecting him to all miſery of ſenſe and ſmart; that the idevill himſelf, the capitall enemy of mankinde cannot doe, nor deſire worſe to man, than (in this caſe) he doth to himſelf. Murder of the body, although it be vile and odious; yet, of it ſelf it is but a privation from temporary good, leaving the body without ſenſe or feeling of evill, and at the laſt day the body ſhall be raiſed againe to life, in the union of it with its owne ſoule, and therefore of all ſelf-murderers the ſelf-ſoul-murderer ſhould be moſt miſerable.
VſUs 3. Endeavour to be ſaved, and preſerved from ſoul-deſtruction.The third uſe is, that as all men by naturall inſtinct do deſire to be ſaved, and to eſcape hell and damnation, we ſhould be carefull to uſe the meanes, and to walke in the way, whereby wee may attaine to life, and avoide deſtruction: for both are diverſly entailed unto, and depend upon ſeverall contrary courſes, and appertaine to men of contrary lives and qualifications, without the which they cannot have the ſame. Although that many men doe divide the end from the meanes, ſuppoſing that, notwithſtanding their unregenerate eſtate, and wicked lives, they ſhall eſcape deſtruction; and that, although they neither love, nor practiſe goodneſſe, they ſhall bee ſaved and doe well enough: and ſo flattering and ſelf-beguiling themſelves in their owne courſes, they run ſecurely, and precipitate themſelves into perdition: and therefore, I conclude with Solomon, Let thine eyes looke right on, and let thine eye lids looke ſtraight before thee: ponder the path of thy feete, and let all thy wayes be eſtabliſhed: turne not to the right hand nor to the leſt: remove thy foote from evill.bProv. 4.25.
Vſe 4. Our courſes in this life foreſhew our eſtates what they ſhall be in the world to come.The fourth uſe is, to direct us how we may rightly judge of our ſelves, and of our ſpirituall eſtates, and future ends, by the courſes that we take. If the ſame bee deadly wayes of ſin that we doe embrace and perſiſt in, then muſt we die: and as thoſe courſes are of our owne voluntary choiſe, ſo cannot we blame any, but cry out of our ſelves and our owne wayes, as did the Prophet, Woe unto us that we have ſinned. Lament. 5.16. that ſo in time we may labour to prevent our deſtruction by ſpeedy repentance.
Againe, if our wayes and ſtate be good, and ſuch as life is promiſed unto, wee may have aſſurance and comfort: that upon our perſeverance, we ſhall have happineſſe and life eternall.
So that we need not pleade uncertainty and ignorance of whether we are going to heaven or hell; or whether in the ſtate or courſe we live in, we ſhall be ſaved, or damned; ſeeing that the Scripture makes it manifeſt what ſhall be the reward and event of every man; according to the ſtate and courſe he lives and dyes in: that we need neither put off the knowledge, nor the blame, or cauſe of whether we ſhall be ſaved or damned, upon our praedeſtination; when wee doe determine the ſame in the accompliſhment thereof, by our owne courſes.