The Covenant Sealed, Treatise · Chapter 11 · Section 5
SECT. V. A caſe of Conſcience upon occaſion of the former Corollary anſwered.
When it is that Conſcience anſwers to Sacramental engagements.HEre a great queſtion lyes, When it is that conſcience thus anſwers to Sacramental engagements, ſo that we may conclude their efficacy for ſalvation, and when it is that they come ſhort, and ſo in our claim of them, we ſubſcribe, as hath been ſaid, to the equity of our own condemnation?
To this I anſwer, that every ſoul muſt make it his great buſineſſe, all the daies of his life to get abilities, to give ſatisfaction to this demand, and all the books that have been written in poſitive Divinity, and Caſes of Conſcience are little enough for directions for it; yet to ſpeak ſomething for their help, that deſire to look into it, in their enquiries into Scriptures, and the labours of the learned in this particular, they muſt firſt diſtinguiſh between keeping of Covenant, failings in Covenant, and forfeiture of it; between keeping in the way, ſtr…yings out of the way, and a total reſolved leaving of it. He may fail that makes not a total forfeiture. And for diſcovery of theſe which I call failings in Covenant, we muſt yet diſtinguiſh of ſins, ſome are meer infirmities and unavoidably weakneſſes; others are ſins above infirmities, preſumptuous acts, or at leaſt acts of inadvertency, or carnal ſecurity. As for thoſe that are meer infirmities, and unavoidable weakneſſes, unto which Noah, Lot, Abraham, David, Job, Nathaniel, to whom God gives largeſt teſtimonies, (when in their walk they were moſt exact and circumſpect) were ſubject, I take them not to be ſo much as failings in Covenant, ſeeing we never Covenanted with God to be above infirmities, or never to be any more found in any weakneſſes; Theſe with ſincere hearts keep up to their Covenant engagements. Of ſuch it is teſtified that they were upright, perfect, without guile. The promiſe then made to thoſe that keep Covenant, and that remember to keep Gods Commandements, to do them, Pſal. 103.18. is theirs. Theſe are no Spirit-grieving ſins. Complaint is made of God, of thoſe that grieve the holy Spirit of God, Iſa. 63.10. Pſal. 95.9. but no complaint is made of theſe perſons, they are men after Gods own heart, 1 Sam. 13.14. his delight, Prov. 11.20. The effects which grief hath with men, is not ſeen in Gods dealings with them. He departs not from them upon this occaſion, neither doth he upon this account afflict them. Whereas ſome ſay, that God in Juſtice may damne for the leaſt ſin, and therefore he may much more afflict; I anſwer, The Covenant of Grace ſuppoſed, this cannot (as I think) ſtand with Juſtice, he is otherwiſe engaged to the believing and penitent, and no inſtance can be given of his puniſhment of unavoidabie weakneſſe. He brings not his ſword upon them to avenge the quarrel of his Covenant. Though ſin whereſoever it is, is oppoſite to Gods Spirit, yet God is well pleaſed in their bearing up, and holding oppoſition againſt it. Theſe walk up to their Covenant-vow made in Baptiſme, and come every way fitted for the Lords Table. In application of themſelves to the one, and looking back to the other, they find all manner of encouragements, and no cauſe of fears or terrours. Every promiſe made to the believing, ſincere, upright, perfect, obedient, is theirs. Theſe may ſit down at the Lords Table, with all alacrity; having a work upon their ſpirits to abide for ever. When they are taken hence they ſhall change their place, but not their company and fellowſhip. Their humbling of their ſoules under weakneſſes, plainly ſpeaks their preſſing after further ſtrength. Their hatred of ſin, ſpeaks their love of Chriſt. Their reſiſtance of ſin, their care to walk with Chriſt…. Of theſe Chriſt ſayes, Thou art all fair, my beloved, there is no ſpot in thee, Cant. 4.7. that is, univerſally fair: they are thoſe that have reſpect to all Gods Commandments. And theſe, whileſt ſuch, and as ſuch, come not within the compaſſe, either of failing in, or forfeiture of their Covenant.
Others are ſins above infirmity and unavoidable weakneſſes, and theſe are either meer breaches in, or violations of our Covenant with God; or elſe ſuch breaches that are alſo forfeitures: and thoſe I call meer breaches or violations of this kind, how foul ſoever, that are ſhort of forfeitures, ſuch as was Davids uncleanneſſe and blood, Solomons Idolatry, Hezekiahs pride, Jonas his flight to Tarſhiſh, Jobs paſſion, Peters denyal of Chriſt, and whatſoever other ſins that may ſtand parallell with theſe, whether of omiſſion, or commiſſion. Theſe are ſins above infirmities, towards preſumption at leaſt, much of will and conſent of heart is in them; theſe are outbreaches from God, and violations made upon our Covenant entred with him, notwithſtanding they be not with full conſent of heart, and afterwards broken off by repentance. And concerning theſe I ſhall firſt lay down ſeverall Poſitions, and then apply all to our preſent purpoſe.
Poſitions holding forth the danger of notable ſins in regenerate perſons.1. Though theſe ſins thus acted do not take away all title to the Kingdome of heaven, yet they cloud and obſcure the evidence and aſſurance of it. I know not how this can be made up to the ſoul, otherwiſe then by a practical ſyllogiſme, inquiring as before into the anſwer of the conſcience to Covenant-engagements. He that believes and repents ſhall be ſaved, is the bottome on which the whole edifice of aſſurance muſt ſtand, and how the ſoul, under ſo ſad a witneſſe, that conſcience in this caſe is ready to give, can return anſwer, I believe, I repent I yield ſincere obedience, I cannot underſtand. Yea, Conſcience in this plight will preſently ſyllogize on the oppoſite hand. No Whoremonger, Idolater, Murderer, Drunkard, & hath title to the Kingdome of heaven. This is a Goſpel-Propoſition, and whatſoever other of like nature that conſcience can aſſume, and how far this is from yielding matter of aſſurance, let any judge. Neither let election here be objected, ſeeing this is no bottome on which aſſurance can be built further than we find clear evidence of the fruits of it. Thoſe unclean Corinthians reckoned up in that Liſt, 1 Cor. 6.9, 10. had no aſſurance of ſalvation from Election, in their unconverſion. Nor yet can regeneration be objected, ſeeing theſe are not acts of the regenerate part. Unregeneration then bearing dominion and exerciſing preſent power, evidence is clouded. When Hezekiah was left to himſelf in the matter of the King of Babylon, he was not raiſed above himſelf in the beatifical viſion. They that will keep up aſſurance, muſt keep off from ſins.
Poſition 2 2. Sin of this nature in a regenerate man brings an inaptitude on the ſoul in the preſent ſtate to enter into glory. Heaven is a place of greater purity, then for a man to ſtep out of Murder, and Adultery into it. In caſe a well-ordered diſcipline will not ſuffer ſuch without cenſure in the Congregation, much leſſe can we think, him fit in that ſtate for heaven. I wonder how thoſe that pretend at leaſt to keep up Church-Government to that height, that none that is impure may be ſuffered among them, can yet in their doctrine ſet open the gates of heaven for to receive them. Is the viſible Church on earth in a more narrow latitude, then the ſtate of bliſſe? or may we without danger pervert Chriſts ſpeech, and ſay, Few are called, but many choſen? If Miriam upon ſin was not fit for the Camp for ſeven dayes, Numb. 12.14. much leſſe are theſe immediately upon the acting of like enormities fit for glory. If any think that the merit of Chriſt ſteps in, and keeps from hell, yet doubtleſſe the Spirit of Chriſt hath not in preſent made them meet or glory. Some ſay, What if David had dy'd after his adultery, before his recovery? what then had been his caſe? He was a child of God, and could a child of God have periſhed? And I demand, What if Paul had dyed in his perſecution when he was exceedingly mad againſt Chriſtianity? He was elected, and could a choſen veſſel of God have been damned? He that can reconcile one of theſe, may be able eaſily to reconcile them both. An Elect perſon cannot be damned, and an enemy of Chriſt cannot be ſaved. A Child of God cannot dye, and a Murderer and Adulterer cannot live. We find therefore, that Paul did not dye in his Perſecution; he that choſe him to life, choſe him alſo to the acknowledgment of the truth. David did not dye in his Adultery; He that had adopted him for glory, wrought him to repentance for remiſſion of ſins. The ſalvation if both of them was doubtful reſpective to their eſtates now mentioned, in caſe we look onelyonly at the men, being both in a plain road towards perdition; but the damnation of either of them was impoſſible, if we look at the election and purpoſe of God. Gods Election carries on undoubted and infallible effects, through doubtful and contingent means.zOmnis actus à duobus dependens, quorum unum eſt neceſſarium, alterum veto contingens; licet habet neceſſitatem ex parte neceſſarii, habet tamen contingentiam ex parte contingentis. Ordo praedeſtinationis certus eſt, et tamen voluntas effectum ſuum producit non niſi contingenter. Praedeſtinatus poteſt perire, ſi conſideratur ipſius potentia: non poteſt, ſi conſideratur ordo quem habet ad Deum praedeſtinantem. Refe…t Davenan. epiſt. ad Dr. Ward. Every action (ſaith Gandavenſis) depending upon two agents, whereof the one is neceſſary, and the other contingent, though it be neceſſary reſpective to the neceſſary agent, yet it is contingent and doubtfull on the part of the contingent agent. Quodl. 4. q. 18. The order and way of predeſtination, ſaith Aquinas, is certain, and yet the will of man produces its effects no otherwayes than in a contingent manner. An elect man may periſh, if we conſider his own power he cannot periſh if we look unto the order in which he ſtands in reſpect of God that predeſtinates. See the ſuffrage of the Divines of great Brittain, art. 5. part. 2. theſ. 3, 4, 5, 6. Davenants Epiſt. prop. ult. Burges on Juſtification, pag. 240. The Aſſemblies confeſſion of faith.
Poſition 3 3. Sins of this nature in an unregenerate man, bring him under Gods wrath and preſent diſpleaſure, though they do not work him into a ſtate of wrath or utter loſſe of his juſtified ſtate. They cauſe him to bear his Fathers frown, though he ſhall not dye as a Malefactor. He ſhall not enter into condemnation, yet he is not taken out of the hands of diſcipline; ſee Iſai. 57.17, 18. For the iniquity of his covetouſneſſe was I wroth, and ſmote him; I hid me, and was wroth, and he went on frowardly in the way of his heart. I have ſeen his wayes, and will heal him, I will lead him alſo, and reſtore comforts to him, and to his mourners; Theſe of whom the Prophet here ſpeaks, were a people of Gods everlaſting love, being thoſe whom he heals, and to whom he reſtores comforts. They were yet overmuch carried out to covetouſneſſe, and purſuit of creature contentments; Gods wrath was upon them for this miſcarriage of theirs, he was moved here upon to appear in diſpleaſure againſt them; he ſmites them in his wrath, and hides his face in diſpleaſure from them, having his eye open to their ſin, but his face withdrawn from their conſolation. Num. 20.13. we may find Moſes and Aarons ſin, and the Pſalmiſts obſervation upon it, Pſal. 106.32, 33. They angred him alſo at the waters of ſtrife, ſo that it went ill with Moſes for their ſakes; becauſe they provoked his ſpirit, ſo that he ſpake unadviſedly with his lips. Moſes ſuffers from God for his ſin, when he ſuffered the people to provoke him to ſin. This Moſes ſeems never to have done with, Deut. 1.37. & 3.26. & 4.21. ſo that God puniſhes for ſin, and in anger puniſhes for it. If love and wrath cannot conſiſt, (as ſome would have it) then Moſes was none of Gods beloved. 2 Sam. 11. we find Davids ſin ſet out at length, and how it took with God, we find in the end of the chapter. The thing that David did, diſpleaſed the Lord; and that it was no otherwiſe in New-Teſtament-times is clear. As the oneneſſe and ſameneſſe of the Covenant which we and they were under, doth evince it; ſo alſo Gods dealings with the Corinthians upon their prophanation of the Lords Supper is a proof of it.
4. Sin thus committed is ſuch an obſtruction in the way of bliſſe Poſition 4 and ſalvation, that there lyes a neceſſity on the ſoul to come in by repentance, and by prayer to make application to the throne of grace, in order to pardon and forgiveneſſe. This is Gods way to bring his into the wayes of ſalvation and life, when they have ſtept aſide into the wayes of death. To this end God keeps up Diſcipline with his own hand, as we may ſee, 1 Cor. 11.31, 32. The Apoſtle having there reproved theſe Corinthians in a tart way for prophanation of the Lords Supper, and diſſwaded them from it by the deadly nature of the crime, they were herein guilty of the body and blood of the Lord, and the danger they incurred, eating and drinking judgement to themſelves; he farther ſets before them preſent experiments of Gods hand, For this cauſe many are weak, and ſickly among you, and many ſleep; In this place he lets them know how they might avoid this judgement, If we would judge our ſelves, we ſhould not be judged. Our examination and ſentence might avert the examination and ſentence of heaven. And then acquaints them with Gods end in this viſit of his, to correct as a Father, and not condemn as a Judge: But when we are judged, we are chaſtened of the Lord, that we ſhould not be condemned with the world. The application here is eaſie, They are the Elect of God, and of ſaving Goſpel intereſt, that are kept from condemnation. A way in ſin would have brought them, as others in the world, into condemnation: If they might have been ſaved in ſin, when the world was damned for ſin, this correction for that end did not need. To avoid condemnation therefore for ſin, God by his judgements laſhes them out of it: By this ſhall the iniquity of Jacob be purged, and this is all the fruit, to take away his ſin. So that the tendency of ſin, even in a child of God, is to bring to condemnation; and the care of God is by afflictions to take him off from ſin, that he might not be condemned. To this end Church-diſcipline is alſo ſet up of God, 1. Cor. 5.3, 4, 5. For I verily as abſent in body, but preſent in ſpirit, have judged already as though I were preſent, concerning him that hath ſo done this deed, in the Name of our Lord Jeſus Chriſt, when ye are gathered together, and my ſpirit, with the power of our Lord Jeſus Chriſt, to deliver ſuch a one unto Satan, for the deſtruction of the fleſh, that the ſpirit may be ſaved in the day of the Lord Jeſus. How farre that ſentence of giving up to Satan did reach, I ſhall not ſtand to determine, whether barely to caſt him out of the Church, and put him among thoſe over whom Satan reigned, or as conſequent of it, horrors and terrors from Satan by Gods juſt permiſſion; when the Church leaves him off from their communion, God caſts him off from his protection and conſolation: which (as is ſaid) ordinarily followed upon this ſentence in Primitive times: The end is plain, the deſtruction of the fleſh, that the ſpirit may be ſaved in the day of the Lord Jeſus. If this mans former juſtification would have brought him on in his ſin without ſtep to ſalvation, all this had not needed, that his ſpirit might be ſaved. See further, 2 Cor. 7.9. the Apoſtles ſevere dealings with theſe Corinthians concerning this inceſtuous member, had caſt them down with grief, and this grief raiſed the Apoſtles ſpirit with joy, not that they had grieved, but that their grief had ſo happy an iſſue. Now I rejoyce not, (ſaith he) that ye were made ſorry, but that ye ſorrowed to repentance, adding, ver. 10. For godly ſorrow works repentance to ſalvation not to be repented of. They were ſtepping therefore out of the ſalvation-way, repentance brings them back This in reaſon is plain; If new ſins thus committed occaſion no ſuch obſtruction, as to bring a neceſſity of repentance, (as ſome would have it) then the free grace of God gives a man full liberty to ſin, & opens a gap to all ungodlineſſe; this will then follow, which ſome have prophanely inferred from ſome Goſpel-principles, Live as I liſt, and ſhall be ſaved. What ſhall hinder, if no way in ſin either hath any tendency to condemnation, or is any obſtruction in the way of ſalvation? Some I know to avoid this, ſpeak of that holy, filial, ingenuous diſpoſition in a child of God, that in caſe he were ſet free from any ſuch danger, and let looſe to all the devils in hell; he would abhor ſin, and have in deteſtation all that is evil, but I do not find God giving in his teſtimony of any ſuch ingenuity. If all the children of God were thus towardly, all thoſe rods that he uſes were needleſſe; and if juſtification might be thus carried on in ſin, Chriſt would not have found reaſon to have ſaid, Straight is the gate, and narrow is the way that leadeth to life, Matth. 7.14. It was ſufficiently broad in caſe ſin would lead us in at it. Neither would the Apoſtle have ſaid, If the righteous ſcarcely be ſaved, where ſhall the ungodly and the ſinner appear? 1 Pet 4.18. The righteous might thus be ſaved with eaſe, and the wicked and ſinners ſalvation would be alike eaſie.
Theſe in this poſture under the preſent power of luſt or temptation, are not as they ought mindful of their Covenant,The application of theſe rules reſpective to Sacraments. but are in a high way of violation of it. Their Baptiſm-Vow is not as it ought kept up, and their adventure to come to the Lords Table for renewing of their Covenant, (the ſtrength of luſt ſtill remaining) is a further provocation of the Lord. Upon this account the Corinthians, (as we have heard) ſmarted. God will not bear ſo high a diſhonour of ſo great an Ordinance. It is an high preſumption for a ſoul, under ſuch preſent defilements; to dare to approach ſo nigh his preſence, otherwiſe then in order to humiliation, and more ſtrict renewed engagements againſt ſuch practices. He that comes in this poſture might here ſee the hatefulneſſe of his preſent way to the height ſet out, and the juſtice of the heavyeſt, ſmarteſt ſtroke, that can be laid. As Joab ſometimes abominated a ſin that David acted, 1 Chron. 21.6. though David was a man in the general frame of his ſoul, upright with God, and Joab (as we may fear) far from it; ſo ſome that never had that change on their heart, yet under preſent convictions, and reſolutions againſt ſin, with the Publican, Luk. 18. and intelligent in the wayes of God with that Scribe that was not far from the Kingdome of heaven, Mark 12.34. may be otherwiſe accepted at the Lords Table, then theſe perſons notwitſtanding their habitual graces.
To diſtinguiſh theſe which are unavoidable weakneſſes,Rules to diſcern the nature and quality of ſins. and not of that danger to a man upright in Covenant, from ſuch ſins that are violations and breaches of it, and of that peril as hath been ſaid, ſome Rules might be delivered.
1. The more there is of light, the leſſe there is of weakneſſe, Rule 1 and ſo the crime more hainous, and violation of Covenant more dangerous. A man of dimme ſight, whether through want of abilities to apprehend or helps vouchſafed to underſtand, is under an unavoidable impoſſibility to reach that exactneſſe which others much above them in light may compaſſe; ſo that one Rule will not ſerve to diſcover the weakneſſe of all, but to whom much is given, of him God will require the more. Graciouſly diſpoſed ſouls walk up to that which they know, but cannot attain to that which they ſee not. That may be from weakneſſe in one, which is out of will, and perverſeneſſe in another. Sincerity admits of degrees, differenced according to mens ſeveral abilities.
2. The leſſe there is of temptation, the more of ſin, and leſſe Rule 2 of weakneſſe; The bowle may run more evenly towards the mark whileſt it meets with no rubs, but a rub neceſſitates ſome unevenneſſe in the running. Temptations of this kind are of two ſorts, ſome from within, from mens natural conſtitution and temper. It is above poſſibility for ſome men to be in that meaſure free from all appearance and evidence of covetouſneſſe, ambition, lightneſſe, paſſion or the like, as ſome others. He is not fartheſt from weakneſſe, in whom leaſt appears of ſailings; but he that is leaſt vigilant, and makes leaſt reſiſtance. There are many of choiſe principles, that yet by reaſon of the temper of their natures are men of ſtrong temptations. And the Heathen could ſee that it isaNaturam expellas furca licet, uſque recurret. an hard thing to beat back natures inclinations. I have heard of an eminent man, to whom one that very well knew him ſaid, Thou haſt grace enough for ten men, but all is too little for thy ſelf; There was ſuch a crabbed nature for it to deal with. It is hard for theſe by the help of much grace to appear in their walk equall to thoſe that are in grace farre their inferiours. As there are temptations from within, ſo there are aſſaults from without in like manner. Satan hath more free ſcope, and rope-length given him towards ſome, then towards others; and at ſometimes more towards the ſame perſons, then at other times; in which Job is an eminent example, Commiſſion after Commiſſion is given to Satan againſt him, the later ſtill exceeding the former. The world with more impetuous violence ſets upon ſome, then others, and at ſome times with greater violence then at others. The proud have had me greatly in deriſion, yet have I not declined from thy Law, Pſal. 119.51. The bands of the wicked have robb'd me, but I have not forgotten thy Law, Pſal. 119.61. It is a very hard thing in ſuch a caſe for a man to ſtand ſteady and upright. He that ſtands on an hill to take view of a fight, may ſee many diviſions from military rules; but in caſe he were to manage the fight, he might perhaps make more faults then he diſcovers. A ſheep hardly paſſes without loſſe of ſome wool through many briars.
Rule 3 3. The more there is of deliberation and conviction, the leſſe there is of weakneſſe, and the more of ſin. A man ſometimes is ſo ſurprized, and taken at a diſadvantage, that he knowes not how at preſent to act for the beſt for the ſafety of his perſon, or his wordly advantage, of which yet he uſes to be more ſenſible; much leſſe then is he alwayes able to do for the beſt for his Spiritual and everlaſting concernment. A diſpute is ſometimes held between a mans conſcience, and his fears, when the danger is ſo ſudden, and thereupon his fears ſo high, that the voyce of conſcience cannot be heard, nor hath it leaſure or ſtrength to bring up the argument. But when there is opportunity offered, and much reaſon from conſcience heard, more regard is then had to ſelf, and leſſe to God, in caſe ſin be committed. This was Francis Spira's caſe, when he was put to it either to ſubcribe to Popery, or to run the hazard of all his worldly intereſts, having ſo much time to debate, and ſo much ſtrength of reaſon againſt it, yet yeelding after this full debate, he could never find peace in himſelf afterwards.
4. In omiſſions; The more opportunity for the duty, the greater the neglect; the leſſe the opportunity, through the multitudes of occaſions, the more it is towards weakneſſe. It is hard to have many Irons in the fire, and to ſee ſo well to all that none be burnt: ſeveral Kings are ſo far honoured in Scripture, that their hearts were perfect, and yet imperctions are noted in their government, which muſt be imputed to that multitude of buſineſſes that lay on their hands, together with the many obſtructions that were in their way for effecting of it.