Discourse of Excuses, Treatise · Chapter 8
CHAP. VIII. Excuſes as to Faith and Believing.
I Come now to the laſt kind of Excuſes, Excuſes as to Faith.as to Faith: And theſe are as many as either of the former, whereof I ſhall give you a taſt only. Theſe are as dangerous as either of the other two, and as prejudicial to Peace, as they to Grace and Holineſs: But theſe fall out often to be the caſe of the beſt of God's Servants here, who when they have eſcaped the Pit of open and groſs Sins, are in danger of being taken in the ſnare of ſpiritual Wickedneſs, whereof this is a chief, Ʋnbelief. The Sin of the whole World, John 16. 8. Of God's People, Rom. 11. 32. All Iſrael fell into it, and fell by it in the Wilderneſs, Heb. 3. ult. Moſes and Aaron charged with it, and puniſht for it, Numb. 20. 12. This makes ſad breaches between God and his People often; and we had need take the more heed of it, becauſe we are apt to flatter our ſelves in it, and think we do what in reaſon and duty becomes us.
1. Moſes is a ſad inſtance of humane 1. From the greatneſs of the thing promiſed.frailty in this kind, Numb. 11. 22. Who, when the Lord promiſed to furniſh a Table in the Wilderneſs with Fleſh and Foul for all Iſrael for a monethmonth together, had his Faith ſtaggered, and did upon the matter ſay, Lord excuſe me, How can this be? A monethmonth is a great while, and Six hundred thouſand are a great many mouths; I knew thee to be Almighty, and were it for a Meal, I could eaſily perſwade my ſelf to believe it; or if it were for a moneths-board of a few thouſands; but Lord they are Six hundred thouſand men, beſides as many more Women and Children. Why Moſes, Is the Lord's hand ſhortned, becauſe it is marvelous in thy Eyes, is it ſo alſo in mine? Zach. 8. 6. Alas, how often do we in our outward ſtraits diſtruſt and limit God: I have ſuch a great charge, and ſmall means, a little Oyl and Meal in the Veſſel to take to; Can God furniſh a Table in the Wilderneſs? And in reſpect of our ſpiritual eſtate, we are as apt to limit God's Mercy, as others his Power in reſpect of their outward ſtate. He can forgive the hundred Pence; but can he, will he forgive the ten thouſand Talents? Can all ſin, my ſin, and blaſphemy be forgiven? yea, ſaith Chriſt, Mat. 12. 31. For God's thoughts are not as thy thoughts, nor his Wayes as thy Wayes, Eſay 55. 7, 8.
2. As Faith is ſometimes nonpluſt (overpluſt 2. The thing promiſed too good.I may ſay) with the greatneſs of the thing promiſed, ſo ſometimes with the goodneſs; we think it too good to be true. Thence it was that Sarah laughed, upon Gen. 18. 12.the tydings of a Son to be born of her in her old age: It was a kind of unbelieving Smile, as if ſhe had almoſt ſaid in her heart, as that good Shunanite did in like caſe, Nay, my Lord, do not lye unto thy Hand-Maid, 2 Kings 4.
3. Sometimes we reckon our ſelves too 3. Our ſelves too bad.bad, altogether unworthy; as the Centurion put by Chriſt from coming to him, I am not worthy, &c. Indeed were we upon even ground with Chriſt, or could the Creature be ſo with his Maker, as David 2 Sam. 24. 24. Gen. 23. 13.was with Araunah, Abraham with Ephron, we might ſtrain curteſie, and be coy in receiving any favour or gratuity at his Hands gratis, and without due conſideration. But as it would ſhew no great good manners in a Subject to refuſe his Princes Royal bounty, becauſe undeſerved, and above his poſſibility of requital (though it well becomes the greatneſs of a Princes ſpirit not to receive any reſpect from the hands of his Servant, or Subject, without large requital, as David to Barzillai;) So doth God to 2 Sam. 19. 32, 33.us, for a Cup of cold water, ſuch is his bounty. But take thou heed of this Reply, I am not worthy, therefore can except no more at God's hands then I deſerve. What Man or Angel could ever yet ſay, I am worthy? yet conſider again, thou that art ready to reject the freely offered Grace of Chriſt upon this ſcore, ſaying, I am not worthy; that it is more then ever Chriſt ſaid to any one that came to him, Be gone Sinner, Thou art unworthy. The Centurion ſaid ſo of himſelf, but Chriſt gives him another Teſtimony, Verily, I have not Mat. 8. 10.found ſuch Faith in all Iſrael. I read once that Peter ſaid to Chriſt, Depart from me, O Lord, for I am a ſinful man: But I never Luke 5. 8▪read that Chriſt ſaid to any one, Depart from me, for thou art a ſinful wretch, O man. Abigall might in modeſty ſay ſhe was only fit to waſh the Feet of David's 1 Sam. 25. 41, 42.Servants, yet did ſhe not refuſe the honour of his Bed, when the motion was made to be his Wife. And though the bleſſed Virgin was ſenſible of her lowlineſs and unworthineſs of that ſingular Grace (above all ſhewed to any mortal Creature) ſhe gratefully accepteth, Behold the Hand-Maid Luke 1. 38.of the Lord, be it to me according to thy word. Who am I? is fit for us to ſay with David, if we reſpect our own deſert; but when the Lord makes his Promiſe, we may embrace it, and deſire he ſhould make it good, ſaying, Though this is not the manner of men, yet is alwayes the manner of God. Thou art worthy is only a Note fit for the Song of the Lamb: Merit is a Rev. 5. 9.ſtrange word in Heaven, never heard there of any Saints, only Chriſt's Merits. When the Proclamation was made, Who is worthy to open the Book in the Angels hand, and to unlooſe the Seals? there was not any ſtood up nor one found worthy, but the Son of God: Nor is there Man or Angel now in Heaven worthy of that Celeſtial Glory they there injoy. The Angel holds his ſtation there of free Grace, Men by Mercy; neither by Merit. The Angel by Donation, Man by Condonation.
4. Some again do ſometimes in a ſad 4. Sad and fixt miſgiving of mind.manner lie down under their Burden, and ſay with the Prophet Jeremy, Chap. 10. 19. It is my burden, my hard lot, and I muſt bear it; and thereupon give up the Forts of Faith and Hope, and give all for loſt, and themſelves too, by intertaining immovable, invincible and pertinacious miſgivings of mind, with which they are poſſeſt; having ſad apprehenſions of themſelves, and dreadful miſapprehenſions of God, being at the ſame time poſſibly overwhelmed with Diſtreſs, over-gone with Melancholy, over-come with Impatience, tyred out with a ſhort wayting, fiercely and furiouſly aſſaulted by Satan, and deſerted of God; and then as men ſwallowed up of ſorrow, are ready to cry out, Viciſti Satana, Thou haſt over-come Satan; This is thy hour and power of darkneſs, and there is no perſwading them to the contrary. A ſad and doleful caſe! yet in ſome ſuch like ſeemed the Pſalmiſt to be in that dark night of his deſertion, when in a diſconſolate manner he ſighed out, That his Sore (his anguiſh of Spirit) ran all night, and Pſal. 77. 2.ceaſed not, and his Soul refuſed to be comforted. And then did he reaſon, as if he had no Faith at all, That God had caſt him off, forgotten him; yea, almoſt forgotten himſelf, forgotten to be gracious, which is all one, and both alike impoſſible and impious to conceive. And then there is no ſpeaking to ſuch at all, but they will reply to all that ſeek to ſatisfie and perſwade them, Eſay 22. 4. Look away from me, labour not to comfort me: And no other reaſon is to be expected, they will not believe, becauſe they will not. In this temper, or diſtemper rather, was Thomas, who when all the Apoſtles ſaid, They had ſeen the Lord, poſitively Replyed, I will believe none of you all, I muſt ſee a ſign, and put my hands in his ſide, or I will not believe; wilful Thomas holy Bradford might well call him. In the like plight was that diſtreſſed Mrs. Honywood, Mrs. Bretergh, and Mr. Glover, of whom I ſpake before. We have a ſaying, Dolores leves loquuntur, Ingentes ſtupent, Leſſer Griefs have Tongues, and vent themſelves; but the great amazing Griefs convert men into ſtocks and ſtones; they have neither Eyes, nor Ears, nor Senſe, nor Reaſon, nor any thing: But as in the firſt Chaos, darkneſs covers the face of the deep, and all darkneſs is hid in their ſecret places, as it is, Job 20. 26. till God ſpeak Peace, and ſay, Let there be light. Thus it was with Iſrael, when ſtunned with Grief and Oppreſſion, they would not receive any Meſſage from Moſes, no, nor from God; He ſpake to them, but they would not hearken unto him, for anguiſh of Spirit, and for cruel Bondage, Exod. 6. 9.
5. Carnal reaſon makes many Exceptions 5. Unlikely means.againſt Divine Precepts and Promiſes, from the improbability and incongruity of the means. Thus Naaman excepts againſt 2 Kings 5. 10, 11, 12.waſhing in Jordan, for Cure of his Leproſie; why not in Abana and Pharpar? He expected ſome more extraordinary matter, the Prophets Touch or Prayers, and goes his way diſſatisfied, till upon better conſideration. This the moſt common and univerſal bar to the Faith of the World: Both Jews and Gentiles have ſtumbled at this ſtumbling ſtone; The one required a Sign, the other call for Wiſdom. To both a Chriſt crucified, and Faith in a God 1 Cor. 1. 22.made Man, and more humbled and abaſed then ever mortal was, ſeems an abſurd and irrational Article of Faith. And to this day the Jew can't get this Beam out of his Eye, nor this Vail off his Face, nor the wiſer World (to whom the Wiſdom of God goes for fooliſhneſs) get over this ſtumbling-block. Now we may take notice that God all along delights to make uſe of contemptible means to atchieve the greateſt ends; The weak things of the World to confound the mighty, the fooliſh to confound the wiſe: That all glory may redound to the Supreme Author, and no part of it ſtick to the Inſtrument; Quid Philoſophiae & Theologiae? Quid Hieroſolymis & Athenis? Tertull.The Worlds Wiſdom is this greateſt Enemy to Divine, and the whole buſineſs of Faith; and that upon the account of the unlikelineſs of the means. What makes the Papiſt ſtand up ſo much for Merits, and ſtick ſo faſt to a Righteouſneſs of Works, but his mean Opinion he hath of Faith? What makes ſo many among us have ſo little eſteem of the Preachers and preaching of God's Word, but the mean eſteem they have for the calling of the one, and of the efficacy of the other?
6. Preſent Providences being croſs to 6. Preſent Providences unlike former Preſidents.former Preſidents, is a great Remora, and rub in the way to the Faith of many, for relying upon God in time of diſtreſs. This we may ſee in Gideons Reply to the Angel, who came and ſaid to him, The Lord is with thee thou mighty man of Valour: He demurs, and replies, If the Lord be with Judges 6. 12, 13.us, why then is all this befaln us? And where be all his Miracles which our Fathers told us of, ſaying, Did not the Lord bring us out of Egypt? But now the Lord hath forſaken us, and ſold us into the Hands of the Midianites; q. d. Iſrael of old was wont to have God's preſence manifeſted to them, by his marching before them with a victorious Hand and ſtretched out Arm: But now we ſee not our Signs, There is no more a Prophet Moſes; how can we think other, then that God hath forſaken us? Thus would weak-ſighted and ſhort-ſpirited man preſcribe, and tye up God to o…e conſtant method, not being able to reconcile God's chaſtening his people to his owning of them, or to read his Love in any other thing then outward Proſperity, or ſpeedy deliverance; nor doth Diſtreſs ſignifie any other to them then Rejection. But as ſometimes the Lord creates a new thing in way of Judgment, Numb. 16. 30. So again ſometimes in way of Mercy he leads his people by unknown Paths, Eſay 42. 16.
7. Sometimes again Providences run not 7. Providences croſs Promiſes.even with Promiſes, and then is a weak Faith much diſheartned. This cauſed ſome haeſitation in Moſes, who expected Iſrael ſhould have been forthwith delivered, God having ſo promiſed, but after his ſpeaking to Pharaoh, their ſlavery was more increaſed; ſo that the People fell foul upon Moſes for his undertaking, Exod. 5. 21. And Moſes himſelf ſeemed to be at a ſtand, when he broke out into thoſe words, Lord why haſt thou ſo ill intreated this People? why is it that thou haſt ſent me? For ſince I came to ſpeak to Exod. 5. 22, 23.Pharaoh in thy Name, he hath done evil to this People, and thou haſt not delivered them at all. But this occaſioned many a ſad murmuring in the carnal Iſraelites all along in the Wilderneſs, who had promiſed themſelves nothing but Proſperity, Eaſe, Plenty, and a preſent Poſſeſſion of the promiſed Land: And for this their Unbelief, they fell ſhort of the Promiſe, and fell in the Wilderneſs. God will train up his People in the exerciſe of Faith and Patience, before they inherit the Promiſes. Thus did he to Abraham and Sarah, Heb. 6. Hab. 2. 3, 4.15. The Viſion is for an appointed time, and will certainly ſpeak, and not lye: But it may tarry long, therefore muſt we wait (as well as believe) for it will ſurely come, and not tarry, ſaith the Prophet. In the mean time the juſt muſt live by Faith: And as he that believeth ſhall never be confounded, ſo he muſt not make haſt by Impatience, and preſcribing to God his time, Eſay 28. 16. But wait and tarry the Lord's leiſure, who is never ſlack to make good his Promiſe. But 2 Pet. 3. 9.waiteth to be gracious, Eſay 30. 18. And uſually mans extremity is his opportunity, according to what was ſaid of old; In the Gen. 22. 14.Mount will the Lord be ſeen.
8. It is now too late, ſaith Unbelief again 8. The time is paſt.at other times; I fear I have ſlipt the day of my Viſitation, and therefore fear that Faith, Repentance, and all my endeavours come too late, and will prove as fruitleſs as Eſau's Tears, and the Bleſſing is gone paſt recalling. Oh that time could be call'd back! Oh that I were as in times paſt! Job 29. 2, 3.when the Candle of God ſhined in my Tabernacle! Oh that I had known the day of my Viſitation, in that my day, and the Job. 29. 2, 3.things of my Peace! but they are now hid from my Eyes. Oh that God would come once again, and call Samuel, Samuel, as he did when I lay down and ſlept; but now all is too late, and all is in vain. Thus ſaid once the Servants of Jairus, The Damoſel is dead, trouble not the Maſter any further. Mark 5. 35.Thus ſaid Martha, If thou hadſt been here, when time was, my Brother had not died; now he is departed four dayes ago, and by John 11: 32, 39.this time ſtinketh. Oh ye of little Faith, why reaſon ye thus in your hearts, Nullum Tempus occurit Chriſto, Chriſt and his Grace incurs no Lapſe by loſs of time. Believe Jairus, Thy Daughter is not dead, but ſleepeth; Dead to thee, aſleep to me: Believe Martha, and thou ſhalt ſee the glory Joh. 11. 40.of God. Take heed of taking up ſuch ſad Concluſions, as to ſay, My ſtrength and hope is periſhed from the Lord, Lam. 3. 18. Ezek. 37. 11. Our Bones are dryed up, and our hope is loſt, and we are cut off for our parts. I am as certainly damned, ſome have cryed out, as if I were already in Hell; yet deſpair not, it is not yet the twelfth hour. All the day long the Lord ſtretcheth forth his Hand, and it is not yet the night of Death when none can work. Look up to the Mercy-Seat out of this Belly of Jonah 2. 4.Hell, as Jonah did, and thy Prayer will be heard, and thy Repentance accepted. Chriſt is able and ready to ſave to the utmoſt period of time, the utmoſt period of life, the utmoſt period of hope or deſpair, when thy hope is giving up the ghoſt.Job 11. 20.
9. Blame me not, ſaith another, if I can't believe what is above all reaſon and ſenſe 9. It is above all humane Reaſon imaginable.imaginable, what was ſeldom or never known. Thus reaſoned he that heard the Prophet foretel there ſhould be ſo ſudden a change from the greateſt dearth to the greateſt cheapneſs, ſuch a fall of Corn in one dayes ſpace as was never heard of, A meaſure of fine Flour for a Shekell, and two 2 Kings 7. 2.meaſures of Barley at the ſame rate: How can this be, ſaith he, if God ſhould make Windows in Heaven, yet how can this be? Thus is impotent and ſhort-ſighted man bold to preſcribe a meaſure to Omnipotency, and to ſet down what he can, and what he cannot do. This made Luther once to chide Melancthon, caſt down under the difficulties the firſt Reformation met with: Thou thinkeſt Philip, ſaith he, that God muſt act intra & infra, within, or according to what Philip propounds: But, ſaith he, he will act ultra & ſupra, beyond and above all that we can ask or think. Thus it is with many a poor Creature, who, as if they did ſtudy induſtriouſly to make themſelves miſerable, Eph. 3. 20.when they are preſſed to fly to Chriſt and hope for Mercy, and the Miniſter tells them, Believe and Repent, and your Sins ſhall be blotted out as a Cloud; why, ſaith he, if the Lord ſhould open the Windows of Heaven, all his Treaſures of Grace and Mercy, yet can this be? Know, O man, God hath opened the Windows of Heaven, when he ſent his Son, that Day-Spring from Luk. 1. 79.on high to viſit and redeem us, and to give Light to them that ſate in Darkneſs, and in the ſhadow of Death. God opened the Windows of Heaven again, when he ſet open that Fountain for Sin and Ʋncleanneſs, Zach. 13. 1. Eſay 55. 1, 2.and proclaimed, Ho every one that thirſteth, come to the Waters, buy Wine and Milk without Money and without Price; yea, let him that is athirſt come, and take of the Water of Life freely. There is cheaper then a Shekel for fine Flour, and half a Shekel for a Rev. 22. 17.meaſure of Barley: He gives freely, Rev. 21. 6. He forgives freely, Luke 7. 42.
10. Another holds it unreaſonable for 10. Continued afflictions.him to believe that God hath Love and Mercy in ſtore for him, he is ſo often under great and manifold afflictions: Deep calls to Deep, all the Waves and Billows of the Almighty are gone over him. And whence come Afflictions, but from Anger; and Job 5. 17.why, but for ſin? Anſw. Then hath the Scripture told us wrong, which ſaith more Prov. 3. 1…. Heb. 12 …. Gen. 30. 33.then once, Whom the Lord loveth, he correcteth. Look into all the Flock of Jacob, if there were one not ſpotted, it was none of his; Laban's were all white Cattle. The Lord had one Son only without Sin, not one, not him without ſmart Sufferings. They who are now in their white Robes, Rev. 7. 14.were once in their blacks, and had waded through great Tribulations. St. Chryſoſtome once was invited to a Marriage, and was to go through a foul Lane, but as he was going, met a Malefactor going through the High-Street to his Execution, whence he had this pious meditation, How much better is it to go through the worſe way, if to a Feaſt, then the fair to Execution? Non qua, ſed quo, ſaid he, No matter what way we go to Heaven, ſo we get but thither: Through many Tribulations was ever wont to be the way to Heaven, Acts 14. 22.
11. But I fear, ſaith one, I have committed 11. Fear I have committed the ſin againſt the Holy Ghoſt.the Sin againſt the Holy Ghoſt, and then what place for Faith or Hope? It is like the Sin of Elie's Houſe, not to be purged by any Burnt-Offering or Sacrifice. But doſt thou fear indeed? The more there is of that fear, the leſs of this danger. Such as fall into that ſin are Leviathan like, without fear, Job 41. 33. Paſt feeling, Eph. 4. 18. Have Eyes, but ſee not; Ears, but hear not; Sin, but tremble not. Know therefore, that every ſin, even the moſt heinous and grievous, is not the ſin againſt the Holy Ghoſt, otherwiſe Manaſſeh had been in it; not all ſin of Ignorance, though purſued with greateſt Violence, otherwiſe Paul's had been it; nor any ſin againſt Knowledge faln into through ſurpriſe and infirmity (and after repented) otherwiſe Peter's had been it. But if Paul had had Peter's knowledge of Chriſt, or Peter Paul's rage againſt Chriſt, both had had a ſad account to make. He that ſhall attentively read and compare thoſe two places, Heb. 6. 4, 5. with Heb. 10. 26, 27, 28, 29. will underſtand the better what this Sin againſt the Holy Ghoſt is, and what Ingredients are in it. 1. There muſt be Knowledge and Illumination in the myſteries of the Kingdom of Heaven; It is not a ſin of Ignorance. 2. There is a ſinning wilfully; It is not every ſin of Infirmity, or relapſe into a former ſin. 3. There is in it a falling away, not every ſlip, or ſtepping aſide; not every fouler ſin bewailed and broken off, but an abſolute falling off. 4. All theſe with a ſtudied and profeſſed oppoſition to Chriſt, and his Grace and Spirit: Thence they are ſaid to Crucifie Chriſt again, and put him to more ſhame, as if he had not ſuffered enough before, and to deſpight the Spirit of Grace.
So that lay all theſe together, this cannot be thy caſe, oh poor mournful, diſtreſſed, doubting and complaining Chriſtian; who doſt lament, mourn, faint, pant, hunger, thirſt, fear, grieve, which they never do, who fall away as is here deſcribed, but are given once to impenitency and obdurateneſs of ſpirit.
There are four kinds of Falls, which may befal the Child of God, each worſe then other: The firſt and lighteſt is, that in our daily combate, by reaſon of the ſin that dwells in them, they do what they would Rom. 7. 18.not, and cannot do what they would but daily fall ſhort; In which reſpect we are none of Gal. 5. 17.us Supralapſarians, but Sublapſarians and Relapſarians too: This is but like the fall of a miſt in Winter, the Sun breaks out, and a fair day follows.
The ſecond is, Gal. 6. 1. When a good man is overtaken with ſome more notable miſcarriage, as were they who diſſembled in the buſineſs of Jud…izing, Gal. 2. 14. They did not foreign, walk ſtrait, theſe did Paul foreign, reſtore. This is as a fall whereby a Leg is put out of joynt; yet ſet again, and all is well. Let him that is free from theſe two, take a Ladder, as Conſtantine ſaid to Aceſius the Novatian, and go Socr. l. 1. c. 7.to Heaven alone; For in many things we ſin all, Jam. 3. 2.
The third is more ſad, when a Believer falls into ſome fouler ſin, as did David and Peter, into ſins waſting Conſcience. This like the fall of Eutichus from the third loft, dead for the preſent, but after recovered by a Miracle of Mercy.
The fourth is a kind of Apoſtaſy, or inſenſible decay, an abatement or loſs of firſt love, and may be never comes to former ſtrength and livelineſs, or to regain their former peace. Thus, as David in his age grew cold, and needed an Abiſhag to lie in 1 Kings 1. 3.his Boſome, his natural heat being abated: So his Sons ſpiritual heat abated, by reaſon of the many Abiſhags that lay in his boſome; and though he was beloved of his God, yet did his Sun ſet in a Cloud: This like the fall of the hair in old age, waxeth thinner and thinner; though life remains, nature is not ſo ſtrong and vigorous as formerly.
But there are four worſe kinds of falls peculiar to wicked men: The firſt proves final, but is not total at firſt, but ſenſim ſine ſenſu, by little and little; Thus the thorny ground miſcarried: This like Elie's 1 Sam. 4. 18.fall backward, to the breaking of his Neck.
The ſecond, Is a total and final, but not voluntary at firſt, but are beaten out of heart, as the ſtony ground by tribulation ariſing: This like the fall of Siſera, he fell down Jud. 5. 27.dead, with his nail ſticking in his Temples.
The third, A more fearful, a total, final, voluntary and deliberate; yet not malitious fall: Thus Demas is ſuppoſed to fall, who of a Diſciple, or Teacher formerly, is ſaid afterwards to have become a Prieſt in an Idol-Temple at Theſſalonica (ſo Dorotheus Eſther 6. 13.Reports.) This fall is like the fall of Haman, when they thus begin to fall, no hopes of Recovery.
4. Yet is there a worſe; The fourth is as the opening of the fourth Seal, where appears Rev. 6. 8.the pale Horſe, and Death upon his back, and Hell following, a total, final, voluntary, deliberate and malitious falling away: Such was the fall of Simon Magus, Hymenaeus, Alexander, Julian, &c. Upon ſuch a fall the Gulph is fixed, the Decree gone out, Nulla retrorſum, no renewing ſuch to Repentance. This fall is like the fall of Jerichoes walls, which fell down flat Joſh. 6. 20.with a Curſe annexed againſt Rebuilding; or of Judas, who falling head long, burſt aſunder in the midſt, and all his Bowels guſhed out; or if you will, as the fall of Lucifer himſelf, who from an Angel of Light, is become a Prince of Darkneſs.
This laſt onelyonly is the Sin againſt the Holy Ghoſt (upon which I have therefore the longer inſiſted) from which they are far enough, that are oft ſo much affrighted; who are more afraid then there is cauſe; when their caſe is at moſt but as Paul's, Peter's, David's, Solomon's, Manaſſe's; or at worſt as the thorny-grounds, or ſtony, or as Demas's; in all which there is a door of Hope opened upon Repentance; and not the laſt, a miſchievous, malitious, and deſpightful rejecting and treading under foot the Son of God; upon which account many miſerable Creatures have been terribly, but needleſly, terrified, as was that bleſſed Soul Mr. Glover, who upon the conſideration of thoſe words, It is impoſſible, &c. Heb. 6. 4. concluded of himſelf, that he had committed that unpardonable Sin, and could not get it out of his mind day nor night, and ſo continued along time, that he could neither ſleep quietly; nor had joy to eat, drink, or any thing; yet was afterwards recovered. Of all the ſtories I have read or heard, I have not met with a ſadder then that related by Aretius, a forreign Divine, who, upon this Subject, ſpeaks of "a certain rich Merchant at Strasburgh, whoſe whole life had been moſt abominable for Whoredome, Drunkenneſs, Uſury, Contempt of God's Word, to his old age: In which at laſt he began to bethink himſelf, and what would become of him at the laſt day; whereupon Aretius in Mat. 12.his own Conſcience and Satan together did ſo terrifie him, that he fell into down-right deſpair; ſo that in many horrid Expreſſions, he gave himſelf up to Satan, acknowledging that his he was; he would ſay the Grace and Mercy of God could not be ſo great as to pardon ſo many and ſo great Sins. Hereupon he was filled with horror and aſtoniſhment, even gnaſhing his Teeth, weeping, wayling, and (which is horrid to relate) calling upon the Devil to fetch him away to Hell; he would throw himſelf upon the ground, refuſing both Meat and Drink: That if ever you ſaw the Picture and Idea of a deſpairing perſon, he was one; yet upon Conference with holy Divines, and application of God's Promiſes, and many Prayers made for him in Publick and Private, he repented, recovered, lived piouſly ſeveral years after, and dyed peaceably. But enough of this, now to proceed.
Another ſaith, My caſe is next door to 12. Relapſes into the ſame ſin.this Sin, if it be not it; I have replaſed into the ſame ſin again, or others as bad, after Repentance and Knowledge of the Truth, what hope is there for me? I muſt ſay, yet repent, and humble thy ſelf, thy caſe is ſad. Yet ſhall I add what Tertullian ſaith in this caſe, Far be it from me by ſaying there may be Lib. de Panitentia.hope after a ſecond or third fall to encourage any to a ſinning anew. Yet did Sampſon fall a ſecond time into the ſame, and Jonah into another as bad as his former: Peter lapſed and relapſed a ſecond and third time, yet repented, and received to favour as great as ever. God calleth upon Back-ſliders to return, and promiſeth Mercy: Promiſeth to heal Back ſliders and back-ſliding. Jer. 3. 12, 14.He biddeth us forgive a Brother that offendeth ſeven times a day, if he ask forgiveneſs, Luke 17. 4. And his Mercies are ſure above our mercies. Yet ſaith Tertullian again, God forbid that any ſhould make this uſe of this Doctrine, that becauſe God is ſo ready to forgive, man ſhould be the more bold to ſin; ſhall abundance of Divine Mercy provoke to more Impudence and Impiety? ſhall man make himſelf the worſe, becauſe God is ſo good? Sin often, becauſe he pardons often? But yet ſaith he, Let no man be over-whelmed with deſpair, if he have fallen again. Let him fear to offend again, not forbear to repent again, &c. Let none, ſaith he, refuſe to be reſtored to health again, if his Diſeaſe have returned again; if the Diſeaſe be returned, the Medicine muſt be renewed.
To conclude, The laſt Plea againſt believing I fear I may be … Reprobate.is, I fear I am in God's black Bill: And if our Sins be upon us and we pine away in them; how ſhould we then live? ſ…y thoſe Cavillers Ezek. 33. 10. So ſay ſome, If I ſhould be reprobated, how can I believe I ſhall be ſaved? would you have me believe a lye, or am I not bound to believe I ſhall be damned? Anſw. No man is bound to believe he is a Reprobate, but every man bound to give all diligence to make his Calling and Election ſure.
2. I ſay as formerly, no man can know himſelf to be a Reprobate; though Election may be know in this life, Reprobation cannot ſo eaſily; for though our preſent Faith and Obedience argue Election, yet preſent Infid…lity and Diſob…dience conclude not Reprobation; for then it would follow that none ſuch ſhould after repent and believe, which we daily ſee the contrary.
3. I do not ſay, Every one is bound to believe he ſhall be ſaved, but every one is bound to believe that he may be ſaved.
4. Every one is bound to believe he ſhall periſh, if he do not believe and repent, and that not by reaſon of any ſecret Decree, but becauſe he goes againſt the expreſs conditions of Salvation, Mark 16. 16. He that believeth ſhall be ſaved, he that believeth not ſhall be damned. Therefore buſie not thy Head to enquire into God's Decree; but ſtudy thy Duty according to his expreſs Command and revealed Will.
5. There is an expreſs Command of God, That all men every where ſhould repent, Acts 17. 30. All ſorts of Men, all ſorts of Sinners; and there is an abſolute and univerſal Promiſe of forgiveneſs upon Repentance, Luke 24. 47. There is an abſolute Command alſo, that we ſhould believe in Chriſt, 1 John 3. 23. So that we offend God as much in not believing, as in any not obeying.
6. Know there is a ſufficient remedy provided for thee, whatſoever thy caſe may be, Heb. 7. 25.
7. Thou will not reaſon thus in other matters, as to ſay, If I am doomed to be famiſht, why ſhould I eat or drink? God's Decree will ſtand. When God ſhall deſtroy the courſe of Nature, put an end to Seed-time and Harveſt, and ſhut thee up in Priſon within Stone-walls, and deny thee daily Bread; then fear thou mayſt be famiſht: So if God ſhould take away his Goſpel, his Miniſters, Ordinances, and his Spirit, and call in all thoſe Precepts and Promiſes he hath made in his Goſpel (which he will never do) then thou mayſt conclude thy caſe deſperate. Were it Decreed I ſhould be drowned (which yet I can never know) ſhould I therefore caſt my ſelf into the Sea? or if thrown in, refuſe to ſwim to ſave my life? or rather labour to keep my ſelf out of the Water? None but ignorant and deſperate Wretches make ſuch ſimple and deſperate Inferences from God's Decrees.
8. Uſe then thy Endeavours, and leave all to God: Do as Joab did, when he ſaw the Battell behind and before; Let us play 2 Sam. 10. 12.the men, ſaith he, and the Lord do with us what is good in his Eyes; If I periſh, I Eſter 4. 16.periſh: But if I periſh, I will not periſh like a Coward or Sluggard, Heaven ſhall hear of me; I will periſh repenting, believing, praying, ſo as never any man did yet. Thou haſt at leaſt as good ground to encourage thee to pray and hope as Nineveh had, who when under ſuch Comminations and Threats of deſtruction at hand, ſaid, Who knows but if we repent, cry to God mightily and reform throughly, the Lord Jonah 3. 8, 9.will repent, and have mercy on us, that we periſh not?