The Right Method for a Settled Peace of Conscience, Direction 20
DIRECTION XX.
20. Let me alſo give you this warning, That You muſt never expect ſo much Aſſurance on earth, as ſhall ſet you above a Poſſibility of the loſs of Heaven, or above all apprehenſions of real danger of your miſcarrying.
I Conceive this advertiſement to be of great neceſſity. But I muſt firſt tell you the meaning and then the reaſons of it. Only I am ſorry that I know not how to expreſs it fully, but in School terms which are not ſo familiar to you. 1. That which ſhall certainly come to paſs, we call a thing [Future]. That which May and Can be Done, we call [Poſſible.] All things are not Future which are Poſſible: God can do more then he hath done or will do. He could have made more worlds, and ſo more were Poſſible then were Future. Moreover a thing is ſaid to be Poſſible, in reference to ſome Power which can accompliſh it: whether it be Gods Power, or Angels, or mans. God hath Decreed that none of his Elect ſhall finally or totally fall away and periſh: and therefore their ſo falling and periſhing is not-future, that is, It is a thing that ſhall never come to paſs: But God never Decreed that it ſhould be utterly Impoſſible, and therefore it ſtill remaineth Poſſible, though it ſhall never come to paſs. Obj. But it is ſaid, They ſhall deceive if it were Poſſible the very Elect. A moſt comfortable place, which many oppoſers of Election and Free-grace, do in vain ſeek to obſcure. But let me tell you for the right underſtanding of it, 1. That as I ſaid, [Poſſible] and [Impoſſible] are Relative terms, and have Relation to the Power of ſome Agent, as proportioned to the thing to be Done: Now this Text ſpeaks only of the power of falſe Chriſts and falſe Prophets (and the devil by them) Their power of Deceiving is exceeding great, but not great enough to Deceive the Elect: which is true in two Reſpects, 1. Becauſe the Elect are guided and fortified by Gods Spirit. 2. Becauſe ſeducers work not efficiently, but finally, by propounding objects; or by a Morall improper efficiency only. All their ſeducements cannot force or neceſſitate us to be Deceived by them. But though it be impoſſible to them to do it; yet it is Poſſible to God to permit (which yet he never will) and ſo Poſſible for our ſelves to be our own Deceivers, or to give Deceivers ſtrength againſt us, by a wilfull receiving of their poyſoned baits. 2. Beſides Chriſt ſpoke not in Ariſtotles School, but among the Vulgar, where words muſt be uſed in the common ſenſe, or elſe they will not be underſtood: And the Vulgar uſe to call that Impoſſible which ſhall never come to paſs.
And indeed when we ſay that it is Poſſible, or Impoſſible for a man to ſin or fall away, there is ſome degree of Impropriety in the Terms; becauſe Poſſible and Impoſſible are terms properly relating to ſome power apportioned to a work: but ſinning and falling away thereby, are the conſequents of impotency, and not the effects of Power: except we ſpeak of the natural act, wherein the ſin abideth. But this muſt be born with, for want of a fitter word to expreſs our meaning by. But I'le leave theſe things which are not fit for you, and deſire you to leave them and overpaſs them, if you underſtand them not.
2. I here told you alſo, that you muſt not look to be above all apprehenſion of danger of your miſcarrying. The grounds of this are theſe: 1. Becauſe, as is ſaid, our miſcarrying remaineth ſtill Poſſible. 2. Becauſe the perfect certain knowledge of our Election, and that we ſhall not fall away, is proper to God only: We have our ſelves but a Defective, interrupted Aſſurance of it. 3. The Covenant gives us ſalvation but on condition of our perſeverance, and perſeverance on condition that we quench not the Spirit: which we ſhall do, if we loſe the apprehenſion of our danger. 4. Accordingly there is a connexion in our Aſſurance, between all the ſeveral cauſes of our Salvation, and neceſſaries thereto; whereof the apprehenſion of danger is one. We are ſure we ſhall be ſaved, if we be ſure to Perſevere: elſe not. We are ſure to Perſevere, if we be ſure faithfully to reſiſt Temptations. We can be no ſurer of faithfull reſiſting of Temptations, then we are ſure to be kept in an apprehenſion of our danger.
I ſtill ſay therefore that the Doctrine of Antinomians is the moſt ready way to Apoſtacy and perdition: and no wonder if it lead to the Licentiouſneſs and Scandals which our eyes have ſeen to be its genuine fruits! They cry down the weakneſs, unbelief and folly of poor Chriſtians, that will apprehend themſelves in danger of falling away, and ſo live in fear, after they are once Juſtified; and that if they fall into ſin (as whoredom, drunkenneſs, murder, Perjury, deſtroying the Miniſtry, and expelling the Goſpel, &c.) will preſently queſtion or fear their eſtates and their Juſtification. Such like paſſages I lately read in ſome printed Sermons of one of my ancient acquaintance, who would never have come to that paſs that he is at now, if his Judgement and Humility had been as great as his Zeal. I intreat you therefore never to expect ſuch an Aſſurance as ſhall extinguiſh all your apprehenſions of danger. He that ſees not the danger, is neereſt it and likely to fall into it. Only he that ſeeth and apprehendeth it, is likely to avoid it. He that ſeeth no danger of falling away, is in greateſt danger of it. I doubt not but thats the cauſe of the Seditions, Scandals, Hereſies, Bloodguiltineſs, Deſtroying of the Churches of Chriſt, and moſt Horrid Apoſtacies, Hypocriſie and wickedneſs, which theſe late times have been guilty of; that they apprehended not the danger of ever coming into ſuch a ſtate, or ever doing ſuch things, but would have ſaid, Am I a Dog? to him that ſhould have foretold them what is come to paſs. Wonderfull! that men ſhould be ſo blinded by falſe doctrine, as not to know, that the apprehenſion of danger is made in the very fabrication of the nature of man, to be the very engine to move his ſoul in all waies of ſelf-preſervation and ſalvation! Yea it is that very ſuppoſed principle, upon which all the Government of the world, and the Laws and order of every Nation, are grounded. We could not keep the very Bruits from tearing us in pieces, but for their own ſafety: becauſe they apprehend themſelves to be in danger by it! The fear of man is it that reſtraineth them. But for this, no mans life would be in any ſafety. For every malicious man would be a murderer: He that feareth not the loſs of his own life, is maſter of another mans. Do theſe men think that the apprehenſion of bodily dangers may carry them on through all undertakings, and be the potent ſpring of moſt of their actions, and warrant all thoſe courſes that elſe would be unwarrantable, ſo that they dare plead Neceſſity to warrant thoſe fearfull things which by extenuating language (like Sauls) are called Irregularities ▪ And yet that it is unlawfull or unmeet for a Chriſtian, yea the weakeſt Chriſtian, to live in any apprehenſions of danger to their ſouls? either danger of ſinning, or falling away, or periſhing for ever? No wonder if ſuch do ſin, and fall away and periſh. Would theſe men have fought well by Sea or Land, if they had apprehended no danger? Would the earth have been ſo covered with carkaſſes and with blood (yea even of Saints) and the world filled with the dolefull calamities that accompanied and have followed, if there had been no apprehenſions of danger? Would they take Phyſick when they are ſick? Would they avoid fire, or water, or thieves; but through an apprehenſion of danger? Let them talk what they pleaſe, if ever they eſcape hell, without a deep apprehenſion of the danger of it, it muſt be in a way not known by Scripture or by Nature. Sure I am Paul did tame his body and bring it in ſubjection, through an apprehenſion of this danger, leſt when he had Preached to others, himſelf ſhould be a caſt-away or reprobate, 2 Cor. 9.27. And Chriſt himſelf, when he biddeth us, Fear not them that can kill the body (whom yet theſe men think it lawfull to fear and fight againſt) yet chargeth us, with a double charge, ſo Fear him that is able to deſtroy both body and ſoul in hell: yea I ſay unto you, ſaith Chriſt, fear him, Luk. 12.5. What can be plainer? and that to his Diſciples? My deteſtation of theſe deſtructive Antinomian Principles, makes me to run out further againſt them then I intended: Though it were eaſie more abundantly to manifeſt their hatefulneſs: But my reaſons are theſe: 1. Becauſe theſe Mountebanks are ſtill thruſting in themſelves and impudently proclaiming their own skill, and the excellency of their remedies for the cure of wounded conſciences, and the ſetling of peace: when indeed their receipts are rank poiſon, guilded with the pretious name of Chriſt and free-Grace. 2. Becauſe I would not have your doubtings cured by the Devil; for he will but cure one diſeaſe with another, and a leſſer with a far greater. If he can ſo cure your fears and doubtings as to bring you into carnal ſecurity and preſumption, he will loſe nothing by the cure, and you will get nothing. If he can turn a poor doubting troubled Chriſtian, to be a ſecure Antinomian, he hath cured the ſmart of a cut finger by caſting them into a Lethargy, or ſtupefaction by his opium. To go to Antinomian receipts to cure a troubled ſoul, is as going to a Witch to cure the body. 3. I would have you ſenſible of Gods goodneſs to you in theſe very troubles that you have ſo long lain under. Your bleſſed Phyſician knew your diſeaſe, and the temperature of your ſoul. Perhaps he ſaw that you were in ſome danger of being carried away with the Honours, Profits or Pleaſures of this world; and would have been entangled in either covetouſneſs, pride, voluptuouſneſs or ſome ſuch deſperate ſinne: And now by theſe conſtant and extraordinary apprehenſions of your danger, theſe ſinnes have been much kept under, temptations weakned, and your danger prevented. If you have found no ſuch inclinations in your ſelf, yet God might find them. Had it not been farre worſe for you to have lain ſo many years in pride, ſenſuality and forgetfulneſs of God, and utter neglect of the … of your ſoul, then to have lain ſo long as you have done in apprehenſions of your danger? O love and admire your wiſe Phyſician! Little do you know now what he hath been doing for you: Nor ſhall you ever fully know it in this life: but hereafter you ſhall know it, when your ſanctification, and conſolation, and his praiſes ſhall be perfected together. 4. If you ſhould for the time to come expect or deſire that God ſhould ſet you out of all apprehenſion of danger, you know not what it is that you deſire: It were to deſire your own undoing. Only ſee that you apprehend not your danger to be greater then it is; nor ſo apprehend it as to increaſe it, by driving you from Chriſt, but as to prevent it by driving you to him. Entertain not fancies and dreams of danger in ſtead of right apprehenſions. Apprehend your happineſs and grounds of hope and comfort, and ſafety in Chriſt, and let theſe quite exceed your apprehenſions of the danger. Look not on it as a remedileſs danger, or as greater then the remedy. Do not conclude that you ſhall periſh in it, and it will ſwallow you up: But only let it make you hold faſt on Chriſt, and keep cloſe to him in obedience. Shall I lay open all the matter expreſſed in this ſection, by a familiar compariſon?
A King having many Subjects and Sons, which are all beyond Sea, or beyond ſome River, they muſt needs be brought over to him before they can live or reign with him. The River is frozen over at the ſides till it come almoſt to the middle. The fooliſh children are all playing on the Ice, where a deceiving enemy enticeth them to play on till they come to the deep, where they drop in one by one and periſh. The eldeſt Son, who is with the Father on the other ſide, undertaketh to caſt himſelf into the water, and ſwim to the further ſide, and break the Ice, and ſwim back with them all that will come with him and hold by him. The Father bids him, Bring all my Subjects with you, if they will come and hold by you; but be ſure you fail not to bring my Sons. This is reſolved on: The Prince caſteth himſelf in the water, and ſwimmeth to the further ſide: He maketh a way through the Ice, and offereth all of them his ſafe carriage, if they will Accept him to be their bearer and helper, and will truſt themſelves on him, and hold faſt by him till they come to the further ſide. Some refuſe his help and think he would deceive them, and lead them into the deep and there leave them to periſh: Some had rather play on the Ice and will not hearken to him: Some dare not venture through the ſtreams, or will not endure the coldneſs of the water: Some waveringly agree to him, and hold faintly by his skirt, and when they feel the cold water, or are near the deep, or are weary of holding, they loſe him; either turning back; or periſhing ſuddenly in the gulf. The children are of the ſame minde with the reſt, but he is reſolved to loſe none of them, and therefore he chargeth them to come with him, and tels them fully what a welcome they ſhall have with their Father; and ceaſeth not his importunity till he perſwade them to conſent: Some of them ſay, How ſhall we ever get over the River? we ſhall be drowned by the way: He tels them, I will carry you ſafe over; ſo you will but hold faſt by me: Never fear; I warrant you: They all lay hold on him and venture in with him. When they are in the midſt ſome are afraid, and cry out, We ſhall be drowned: There he encourageth, and bids them truſt him; hold faſt; and fear not. Others when they hear theſe words that they need not fear, they grow ſo bold and utterly ſecure as to loſe their hold: To theſe he ſpe…keth in other language, and chargeth them to hold faſt by him, for if they loſe their hold they will fall into the bottom, and if they ſtick not to him they will be drowned. Some of them upon this warning hold faſt: others are ſo boldly confident of his skill and good-will and promiſe that they forget or value not his warning and threatning, but loſe their hold: Some through lazineſs and wearineſs do the like. Whereupon he lets them ſink till they are almoſt drowned and cry out for help, Save us or we periſh, and think they are all loſt: and then he laieth hold of them and fetcheth them up again, and chideth them for their bold folly, and biddeth them look better to themſelves and hold faſter by him hereafter if they love themſelves. Some at laſt through meer wearineſs and weakneſs, before they can reach the bank, cry out, O I am tired, I faint, I ſhall never hold faſt till I reach the ſhore, I ſhall be drowned. Theſe he comforteth and gives them cordials and holdeth them by the hand, and bids them, Deſpair not: do your beſt: Hold faſt, and I will help you. And ſo he brings them all ſafe to the Haven.
This King is God: Heaven is his habitation: The Subjects are all men: The Sons who are part of the Subjects are the Elect: The reſt are the Non-Elect: The River or Sea is the paſſage of this life. The further ſide, is all mens natural, ſinfull diſtance and ſeparation from God and happineſs: The Ice that bears them, is this frail life of Pleaſures, Profits and Honours which delight the fleſh: The depth unfrozen is hell. He that ticeth them thither is the devil: The eldeſt Son that is ſent to bring them over, is Jeſus Chriſt. His Commiſſion and undertaking is, to help all over that refuſe not his Help; and to ſee that the Elect be infallibly Recovered and Saved. Do I need to go over the other particulars? I know you ſee my meaning in them all: Specially that which I aim at is this: that as Paul had a promiſe of the life of all that were with him in the ſhip, and yet when ſome would have gone out, he told them Except theſe abide in the ſhip ye cannot be ſaved, Act. 27.31. (ſo that he makes their apprehenſion of danger in a Poſſibility of being drowned to be the means of detaining them in the ſhip till they came all ſafe to land) ſo Jeſus Chriſt who will infallibly ſave all his Elect (they being given him by his Father to be infallibly ſaved) will do it by cauſing them to hold faſt by him, through all the troubles and labours and temptations of this tumultuous tempeſtuous world, and that till they came to land; and the apprehenſion of their danger ſhall be his means to make them hold faſt: Yet is not their ſafety principally in themſelves, but in him: Nor is it their holding faſt by him that is the chief cauſe of their difference from thoſe that periſh: but that is his love and reſolution to ſave them. And therefore when they do let go their hold, he will not ſo loſe them; but will fetch them up again: Only he will not bring them through this ſea of danger, as you would draw a block through the water: but as men that muſt hold faſt, and be commanded and threatned to that end: and therefore when they loſe their hold, it is the fear of drowning, which they felt themſelves near, which ſhall cauſe them to hold faſter the next time: and this muſt needs be the fear of a poſſible danger. And for thoſe that periſh they have none to blame but themſelves. They periſh not for want of a Saviour: but becauſe they would not lay hold on him, and follow him through the tempeſts and waves of trial: Nor can they quarrel with him, becauſe he did more for others, and did not as much for them, as long as he offered them ſo ſufficient help, that only their own wilfull refuſal was their ruine, and their perdition was of themſelves.
I conclude therefore, That ſeeing our Salvation is laid by God, upon our faithfull obedient holding faſt to Chriſt through all trials and difficulties, and our holy fear is the means of that holding faſt (Chriſt being ſtill the principal cauſe of our ſafety) therefore never look for ſuch a Certainty of Salvation as ſhall put you above ſuch fears and moderated apprehenſions of danger: For then its ten to one you will loſe your hold. You read in Scripture very many warnings to take heed leaſt we fall, and threatnings to thoſe that do fall away and draw back. What are all theſe for, but to excite in us thoſe moderate fears and cares and holy diligence which may prevent our falling away. And remember this, that there can be no ſuch holy fears and cares and diligence, where there is no danger or poſſibility of falling away; for there can be no Act without its proper Object: And the Object of fear is A poſſible hurt, at leaſt in the apprehenſion of him that feareth it. No man can fear that evil which he knoweth to be Impoſſible.