The Christian Warfare Part 1, Book 3 · Chapter 10
CHAP. X. Sathans temptations taken from particular ſinnes into which we hauehave fallen anſwered.
§ Sect. 1 That ſins committed after repentance, exclude vsus not from pardon.ANd ſo much concerning thoſe temptations which Sathan ſuggeſteth in reſpect of our ſinnes in generall: now we are to ſpeake of ſuch as concerne particular ſinnes, and theſe are of two ſorts; for either Sathan ſeeketh to ouerthrow our faith, and to diſcourage vsus from going forward in our courſe of godlineſſe, by ſetting before vsus and exceedingly aggrauating thoſe ſinnes which indeede wee hauehave committed, or by perſwading vsus falſely that we hauehave committed ſuch ſinnes, as being vnpardonable are not incident to the childe of God. The former ſort of temptations are taken either from ſome hainous ſin once committed, or from the often falling into the ſame ſin. Concerning the firſt, he aggrauateth the ſinnes of the faithfull two eſpeciall waies, either becauſe they hauehave been committed after repentance, or voluntarily againſt knowledge and conſcience. In the former reſpect he is ready to ſuggeſt, that the children of God doe not commit any ſinne after they hauehave truly repented of it; and if any doe, either he neuer truly repented, or if he did, yet after his fall there is no place to a ſecond repentance, nor hope of Gods merciemercy. For anſwering whereof wee are to know, that howſoeuer the ſtate of thoſe who thus ſinne is ſomewhat dangerous, and they more hardly recouered than others (euen as thoſe diſeaſes are perilous and hardly cured, into which wee fall by a relapſe after the recouerie of health) yet this is incident to the children of God who hauehave truly repented, and notwithſtanding this grieuous kinde of falling they are not debarred of Gods merciemercy in Chriſt Ieſus. And this appeareth partly by reaſons, and partly by examples. For firſt, the gracious promiſes of the Goſpell concerning the remiſſion of ſinnes, are indefinite and without limitation, of time, or ſinnes, whether committed before or after repentance. So Matth. 11.28. Come vntounto me all ye that labour and are heauie laden, Matth. 11.28. 1. Ioh. 2.1, 2.and I will eaſe you: and 1. Iohn 2.1, 2. If any man ſinne, we hauehave an aduocate with the father, &c. In which and in many other places, the Lord aſſureth vsus that he will receiue to mercy all repentant ſinners, of what nature and qualitie ſoeuer their ſinnes are. Secondly, in the lawe were ſacrifices appoynted for the ſinnes of the people, not onelyonly thoſe who were newly receiued into the Lords couenant for their ſinnes paſt, but alſo for thoſe ſinnes which were daily committed, after that they had long been therein. Thirdly, the Lord inoyneth vsus that we forgiue our brother ſeuentie times ſeuen times, if ſo often hee offend vsus and repent of his fault; and therefore himſelfe much more, whoſe mercy is infinite, and more exceedeth ours than the whole ſea a little droppe, will pardon vsus if as we often ſinne, ſo alſo wee often turne vntounto him by vnfained repentance. This alſo manifeſtly appeareth by examples, for did not the Prophet Dauid after his true conuerſion fall grieuouſly by committing murther and adulterie, the Apoſtle Peter by denying his Lord and Sauiour, Noah by drunkenneſſe, Lot by inceſt, and yet afterwards they truly repented againe and were receiued to mercy? So that this poynt is cleere and manifeſt, that the deare childe of God, after his true conuerſion and vnfained repentance may fall into grieuous ſinnes, and yet truly repenting of them, may hauehave them remitted, and bee receiued againe into Gods wonted louelove and fauour.
§ Sect. 2 An obiection anſwered. Heb. 6.4, 5, 6.But here the tempter will obiect that the Apoſtle affirmeth Heb. 6.4, 5, 6. That it is impoſſible that thoſe who hauehave been once inlightened, &c. if they fall away, ſhould be renewed by repentance: ſeeing by ſo ſinning, they crucifie againe to themſelues the Sonne of God, and make a mocke of him. And therefore whoſoeuer ſinneth after his true conuerſion, can neither repent nor receiue mercy. To which we muſt anſwere, that the Apoſtle in this place doth not ſpeake of eueryevery falling into to ſinne, for ſo he ſhould be contrary to the other Scriptures before alledged, but of a generall falling away by apoſtaſie, and of a malitious perſecuting of the knowne truth, which is the ſinne againſt the holy Ghoſt, the which is ioyned with continuall impenitency, and therefore cannot be pardoned. And this appeareth manifeſtly by the words of the text; for he doth not ſimply ſay if he fall into ſinne, but if he fall away, namely by a generall and malitious apoſtaſie: and againe, he ſheweth of what manner of falling he meaneth in the words following, whereas he ſaith, that ſuch as thus fall away, crucifie vntounto themſelues the ſonne of God, and make a mocke of him. Now they are ſaid to crucifie Chriſt againe, who with an vnplacable hatred doe ſcorne and deride Chriſt crucified, renouncing all part and hope in his death and ſufferings, as did ſome of the malitious Iewes, and as ſome apoſtates doe in theſe dayes. And therefore this place maketh nothing againſt the repentance and receiuing to merciemercy of ſuch as fall through infirmitie into ſome particular ſinnes, though neuer ſo hainous.
§. Sect. 3 And ſo much for anſwering Sathans temptations drawne from our ſinnes committed after repentance.That all ſinnes of knowledge are not preſumptuous. The ſecond ſort are taken from ſinnes committed voluntarily againſt our knowledge and conſcience; which if we hauehave fallen into, he preſently ſuggeſteth that we hauehave ſinned preſumptuouſly againſt God, and therefore cannot be reckoned in the number of Gods children, nor conceiue any hope of pardon and forgiueneſſe. For the anſwering vntounto which temptation, we are to knowe theſe two things; firſt, that all ſinnes committed againſt knowledge and conſcience are not preſumptuous: ſecondly, that though we ſhould fall into preſumptuous ſinnes, yet we may be the children of God, who are neither debarred of true repentance nor of Gods mercy. For the firſt, we are to know that not the hainouſneſſe of the ſinne committed maketh it to bee preſumptuous, but the manner of the fact, and the minde of the offender; for howſoeuer Peter fell grieuouſly, yet we cannot ſay that hee fell preſumptuouſly,VVhat it is to ſinne preſumptuouſly. becauſe he ſinned through infirmitie and feare of danger, whereas to ſinne preſumptuouſly, is to ſinne of a ſtubborne wilfulneſſe, either through the neglect of Gods iuſtice and iudgements, or through the abuſe of his mercy and benefits. In the firſt reſpect they offend, who hauing diuers times themſelues ſinned, and yet eſcaped puniſhment, or hauing ſeene others in the like caſe, doe take occaſion hereby to ſinne againe, hoping to eſcape as in former times: and of ſuch the wiſe man ſpeaketh, Eccleſ. 8.11, Becauſe ſentence against an euill worke is not executed ſpeedily, Eccleſ. 8.11.therefore the heart of the children of men is fully ſet in them to doe euill. In the other reſpect, ſuch offend as take occaſion vponupon Gods mercy and long ſuffering to fall into ſinne, preſuming before they commit it, that God vponupon their repentance will in his infinite mercy forgiue them: and thus they abuſe Gods mercy and goodneſſe which ſhould leade them to repentance, as an argument to make them more deſperately to runne into all wickedneſſe.Rom. 2.4. So that to ſinne preſumptuouſly, is not to ſinne vponupon knowledge, and againſt a mans conſcience onelyonly, vnleſſe there be ioyned therewith a preſumptuous hope to eſcape puniſhment, or that not withſtanding the ſinne committed, he ſhall receiue pardon in reſpect of Gods infinite mercy. Now many of Gods children may fall againſt their knowledge and conſcience, and yet not preſume either to eſcape Gods iudgements or to be partakers of his mercy, as namely thoſe who are caried headlong into a ſinne without any time of deliberation through the violence of their corruptions, or ouercome by feare of ſome preſent danger, or ſome other vnruly paſſion.
§. Sect. 4 But here the tempter will obiect,That ſinnes of knowledge are pardonable. that though theſe ſinnes againſt knowledge and conſcience bee not preſumptuous, yet they are vnpardonable, ſeeing the committers of them hauehave no part in Chriſts ſacrifice, and conſequently can hope for no mercy at Gods hands: and this he will indeauour to proue by that ſaying of the Apoſtle,Heb. 10.26. Hebr. 10.26. For if we ſinne willingly after that we hauehave receiued the knowledge of the truth, there nemaineth no more ſacrifice for ſinnes, but a fearefull looking for of iudgement &c. For the anſwering whereof, we are to know, that the Apoſtle in his doctrine is not contrary to our Sauiour Chriſt: but hee hath taught vsus, that not onelyonly ſinnes againſt knowledge are pardonable vponupon true repentance, but euen horrible blaſphemies againſt the maieſtie of God, yea, all ſinnes whatſoeuer ſauing the ſinne againſt the holy Ghoſt. Matth. 12.31, 32. Secondly,Mat. 12.31, 32. we knowe by experience, that both Dauid and Peter fell grieuouſly againſt their knowledge and conſcience, wittingly, and in a ſort willingly, and yet they both repented and were receiued to merciemercy: and therefore the Apoſtle ſpeaketh not of all kinde of voluntary falling, but firſt of ſinne committed with full conſent of will, pleaſure, and delight: the which kinde of ſinnes are neuer committed by Gods children after their true conuerſion; for as they are in part carnall and vnregenerate, ſo are they in part ſpirituall and regenerate, which is to be vnderſtoode; not onelyonly of the vnderſtanding part, but alſo of the will and affections. So farre forth therefore as their will is regenerate, they doe not will nor yeeld vntounto ſinne; and though they conſent vntounto ſinne, yet this conſent is not abſolute and intire, but with ſome diſlike, grudging, and reſiſtance of the ſpirituall part; the which diſlike and reſiſtance, though ſometimes it cannot eaſily be diſcerned in the very act of ſinne, whereas the weake motions of the ſpirit are violently ouerborne, through the violent ſtrength of their naturall corruptions, and ſo ouerſhadowed by the cloudie miſts which their vnruly paſſions caſt before their vnderſtā ding, that they cannot at all perceiue any diſlike or reſiſtance againſt the temptation: yet after the ſinne is committed, and the good motions of the ſpirit are againe reuiued out of their deadly ſwound, then doe they hate and deteſt that ſinne which before ſeemed pleaſant vntounto them and earneſtly deſire with the Apoſtle to be freed from it. Laſtly, the Apoſtle in that place doth not ſpeake of eueryevery particular ſinne committed with full conſent of will, for ſo alſo the elect offend before their conuerſion, but of a generall and malitious apoſtaſie from the knowne truth, and a ſcornefull reiecting of the ſacrifice of Chriſt once offered for ſinne: ſo that the ſenſe is thus much, that if wee wilfully and malitiouſly ſinne, by renouncing the ſacrifice of Chriſt offered for ſinne, we cannot hope to be ſaued by any other ſacrifice, but are to expect iudgement and condemnation, ſeeing ſuch treade vnderunder foote the ſonne of God, and count the blood of the teſtament an vnholy thing, and euen deſpite the ſpirit of grace, as he explaneth himſelfe in the verſes following.
§. Sect. 5 And ſo much concerning the firſt queſtion;That the chriſtian may fall into preſumptuous ſinnes, and that ſo falling, he may be receiued to merciemercy. the ſecond is whether the chriſtian man may fall into preſumptuous ſins, and if hee doe, whether they be pardonable or no. For the firſt, though it muſt needes bee confeſſed that it is a fearefull caſe, to neglect Gods iuſtice and iudgements becauſe of his long ſuffering, or to take occaſion vponupon the abundance of Gods mercies and readineſſe to forgiue, to prouoke him continually by our ſinnes; yet it cannot be denied, but that a true chriſtian, through the ſtrength of his inbred corruptions, may fall into theſe preſumptuous ſinnes; neither is there any priuiledge in the holy Scriptures to exempt them from any ſinne whatſoeuer, but that either before or after their conuerſion they may fall into it, ſauing onelyonly that vnpardonable ſinne which is committed againſt the holy Ghoſt. Moreouer, Dauid prayeth the Lord to keepe him from preſumptuous ſinnes, Pſalm. 19.13.and that he would not ſuffer them to raigne ouer him, Pſalm. 19.13. where firſt he ſheweth that of himſelfe he was apt to fall into ſuch ſinnes, if the Lord did not preſerue him from them; and ſecondly he implieth, that the Lord might for good cauſes knowne vntounto himſelfe, ſuffer him to commit theſe ſinnes of preſumption, and therefore he further prayeth that if hee ſhould fall into ſuch ſinnes, it would pleaſe the Lord to raiſe him by true repentance, and not ſuffer them to rule and raigne in him. So that it appeareth that a true chriſtian may fall into theſe ſinnes: now, that hauing fallen he may riſe againe by true repentance, and receiue pardon and forgiueneſſe, it is likewiſe manifeſt. For if once the Lord receiue vsus into the couenant of grace, and acknowledge vsus for his children, then nothing in the world, no not the moſt grieuous ſinnes which we can fall into, can ſeparate vsus from the louelove of God which is in Chriſt Ieſus our Lord,Rom. 8.38, 39. as the Apoſtle ſpeaketh, Rom. 8.38, 29. Secondly, our Sauiour telleth vsus, that eueryevery ſinne and blaſphemy ſhall be forgiuen vntounto men vponupon true repentance,Mat. 12.31.32. ſauing onelyonly the blaſphemie againſt the ſpirit which is alwaies ioyned with finall impenitencie. Matth. 12.31, 32. Thirdly, the promiſes of the the Goſpell are generall and indefinit, excluding no fortes of ſinnes whatſoeuer, ſo they performe the condition of faith and repentance. And therefore alſo preſumptuous ſinners, repenting and beleeuing, are aſſured of merciemercy and forgiueneſſe. Laſtly, if Dauid might fall into theſe ſinnes, then Dauid alſo might repent and receiue pardon, ſeeing he was truely iuſtified, ſanctified, and a choſen veſſell of the Lord elected to euerlaſting life.
§ Sect. 6 And ſo much concerning the temptations which are taken from thoſe ſinnes which are once committed;That it is a fearefull thing to fall often into the ſame ſin willingly. now we are to ſpeake of them which he ſuggeſteth vntounto the weake conſcience, after the committing of one and the ſame ſinne diuers times; vponupon which occaſion he is readie to perſwade the weake chriſtian, that he neuer truely repented, otherwiſe he would neuer againe fall into the ſame ſinne; and the howſoeuer the child of God may fall into diuers ſinnes, through want of care and experience, yet it is not incident to any of this number to fall againe and againe into the ſame wickedneſſe, after they hauehave had warning and ſufficient knowledge of the euils thereof. For the anſwering whereof we are to know, that in truth it is a grieuous and fearefull caſe to be thus ouertaken, and to be ſo beſotted with the pleaſures of ſinne, that neither inſtruction nor our owne experience can make vsus to ſee the euils of ſinne, and worke in vsus a care to auoyde and ſhunne it. The burnt childe (as the prouerbe is) dreadeth the fire; he that hath been deceiued and thereby much indamaged, is afterwards more warie; he that hath caſt himſelfe into any grieuous diſeaſe through ſome vnholeſome meates, is euer after more carefull of his diet; he that hath once been aſſaulted by his enemie at vnawares, and hath receiued grieſly woundes, will after he is cured goe better armed and furniſhed, that he may not againe be ouertaken of the like daunger. And therefore ſeeing experience of all other euils doth teach vsus to auoyde them, what a lamentable thing is this, that no warning will make vsus take heede of ſinne, which is the greateſt euill and cauſe of all the reſt? that hauing drunke this deadly poyſon and been grieuouſly ſicke thereof in our conſciences, wee ſhould being recouered be inticed with the pleaſant taſte thereof to ſwallow it downe againe? and that hauing receiued grieuous wounds, we ſhould after take no better heede, and goe no better armed and prepared to make reſiſtance, but for want of care and watchfulneſſe expoſe our ſelues againe to the like daunger of our ſpirituall enemies? But yet we are to know that this ſometimes,That the child of God may fall often into the ſame ſinne and yet be receiued to merciemercy. through our great frailtie and corruption, may be the eſtate of a true chriſtian and faithfull ſeruant of God, to fall againe and againe into the ſame ſinne, neither doth any thing priuiledge them from committing that ſinne againe which they hauehave once committed. For firſt the ſame inbred corruption ſtill dwelleth in them and is readie againe to giuegive them the foyle and to leade them captiue into the ſame ſinne, if the Lord vphold them not, ſo that inreſpect of their owne ſtrength they may fall againe as in former times. Secondly, the ſame cauſes ſtill remaine which may moue the Lord to leaue them to themſelues, and ſuffer them to fall, namely that hereby they may be more humbled, and more ſeriouſly bewaile their corruptions, that they may more earneſtly implore his merciemercy, and he more manifeſt it in pardoning their ſinnes to the praiſe of his glorie. Thirdly, howſoeuer this is not vſuall with the children of God, to fall diuers times into, a ſinne which is great and grieuous, yet eueryevery one findeth in his owne experience that he often committeth ſuch ſinnes as are not ſo heynous, through infirmitie and weakneſſe; as to heare the word negligently and careleſſely, to be diſtracted with wandering thoughts in prayer, to fall into vniuſt anger, to lie and vſe idle communication and ſuch like, of which notwithſtanding repenting he is receiued vntounto merciemercy. So that it is not the often falling into the ſame ſinne, that excludeth vsus out of the number of Gods children, or debarreth vsus of pardon, ſo that we often repent lay holde vponupon Chriſt with a liuely faith. Neither do the ſcriptures limit and reſtraine Gods mereie, and the vertue of Chriſts merits, to the pardoning and taking away of diuers ſinnes, once committed, but extend them alſo to the ſame ſinne committed diuers times, yea to all ſinnes whatſoeuer of which we truely repent.