Discourse of Excuses, Treatise · Chapter 3
CHAP. III. Excuſes taken from Others.
EXcuſes taken from Others, are either from, 1. Men. 2. God. 3. Satan. We ſhall begin with thoſe relating to men: And to take in all ſorts of men, ſhall reduce them, into three Claſſes. 1. All men may be conſidered as Superiors, Equals or Inferiors. 2. As good or bad. 3. As Friends, Foes or Strangers.
1. The firſt ſort of men from whom Excuſes 1. From Superiors Example.are taken, are Superiors, and from ſuch many are often taken. As 1. From their Example. If Parents, Maſters, Miniſters, or Princes, do ſo or ſo; It is authority enough for Inferiors to do the ſame. Man is a Creature, much led by Example: And Examples, before our Eves, have the ſame operation that Jacob's pilled Rods had upon the Sheep, to produce a likeneſs in diſpoſition and deportment. Regis ad Exemplum,—If Jeroboam Sin, he makes Iſrael to Sin. If the Father ſay Sibboleth, the Son will never frame to ſay Schibboleth: If the Mother be an Aſhdodite, the Child Neh. 3. 24.will never learn to ſpeak the Language of Canaan. And challenge them for it, Their anſwer is, Thus did their Fathers before them.
2. And much more if beſides Example, 2. Counſel.there be encouragement given by Counſel and Advice. The ſimple Vulgar made no ſcruple to cry out, Crucifie, Crucifie, when ſet on by the Prieſts and Rulers upon whoſe Sleeves they had implicitely pinned their Faith, and to whoſe Vote they had captivated their aſſent.
3. And much more ſtill, if the Superior 3. Command.add a peremptory Command: Then will the Inferior run and go, and do any thing commanded, and thinks that is his warrant. 2. Sam. 13. 28.Then when Abſalom ſaid, Mark Amnon when his heart is merry Then ſet upon him, ſlay him, fear not, I Command you ſo: It is all done accordingly. The Canoniſts have ſaid, If the Pope ſhould command Evil, and forbid Good, and draw thouſands of Souls with him to Hell; yet all are to reſt in his Determinations and Decrees, not once ſaying, Domine Papa quid ita facis? Sir, why do you ſo?
4. And more again yet if thoſe Commands 4. Promiſes. 1 Sam. 22. 7.be backt either, 1. With Promiſes of Favour and Reward: When Saul ſpake of Vineyards and Olive-yards, places of Command, as Captains and Colonels, and high Offices at his diſpoſe; the perfidious Ziphites to curry favour with an enraged Prince, proffer their Service, to deliver into his hand the beſt Subject the King had, and the beſt Patriot the Kingdom had. Is not David hid among us? Let but the King 1 Sam. 23. 20.come down, and we are ready for our part to deliver him into the King's hand. And bloody Doeg is ready at the very Inſtant, upon Command given (when no other would execute it) to fall upon the innocent Prieſts (whom himſelf had firſt informed againſt) and to ſacrifice a whole City and Tribe of 1 Sam. 22. 18.them to the fury and luſt of the enraged King, in hope of a Reward.
2. Or threats of Puniſhment; Whether 2. Or threats pecuniary.Pecuniary, and in their Eſtates. As when that Antichriſtian Beaſt did thunder out his Interdicts, That none ſhould buy or ſell, hold Office in Church or State, but he that did receive the Name, or Mark, of the Beaſt: Then did all the Inhabitants of the Earth worſhip the Beaſt, ſave only the Lambs marked Ones, whoſe Names were Rev. 13. 7, 8. & 17.written in the Book of Life.
2. Or Corporal and Capital Puniſhment, at which men do moſt tremble: Then if a Nebuchadnezzar make it preſent death not to worſhip his gods, and bow to his Image, All People, Nations and Tongues fall down Dan 3. 7.preſently. And in all theſe caſes, the Inferior is apt to flatter himſelf with this, Caveant Principes, Viderint Praelati; Let the Prince, the Prelate and Churchmen look to it, they ſhall anſwer for me. It is their ſin, if they command or lead amiſs, not mine to obey: But remember what is ſaid 1 Kings 14. 16.ſo oft of Jeroboam, He ſinned, and made Iſrael to ſin: There was his ſin, and their ſin too; both ſinned. He firſt in enjoyning, they in obeying; yet were there ſome holy Prieſts, Levites and People, who underſtood better what was Sin, what Duty, what Obedience was due to Men, and what to God; that left their Places in the Miniſtry, Livings, Benefices, Cities, Suburbs; and others after them that left their Habitations and States, rather then they would 2 Chron. 11. 13, 14, 15, 16.turn aſide to Jeroboam's ſelf-deviſed new Worſhip and Idolatry.
2. Equals, Towards whom ſome who 2. Equals.know how to behave themſelves with reſpect enough to their Superiors, are often to blame in their carriage: And are ready to excuſe it with this, I knew with whom I had to do, I am as good a man as he, &c. Thus both Job and his Friends ſeem to be blame-worthy, for ſome unhandſome Claſhes and Reflections: They begin with him, Chap. 8. 2. and one word brought on another: He tells them, He was not inferior to them, and knew as much as they, Job 12. 2. 3. & 13. 2. And they again to be even with him, Tell him they are his betters, Job 15. 9 10. What knoweſt thou that we know not,—with us are the gray headed, and very aged men, much elder then thy Father: So that ere they parted, they were not ſo good Friends as when they met. How much better were it to remember thoſe good Directions, Be kindly affectionated one to another, In honour preferring one another: Rom. 12. 10.Let nothing be done through ſtrife or vain-glory, provoking one an…ther; but in lowlineſs of mind let each eſteem others better then Phil. 2. 3.themſelves. This wo…ld preſerve Love.
3. Towards Inferiors, commonly men 3. Inferiors. Gen. 4. 23.are moſt to blame: A tyrannical Lamech will inſult over his poor Wife, and uſe her like a Slave, not ſparing to threaten her into awe and dread. And a wicked Nabal ſo rugged to a Servant, and to every man 1 Sam. 25. 17.(puft up with his wicked Pelf) that he knows not how to give any man a good word; nor could any man tell how ſpeak to him. And how often do the Rich ill intreat the Poor, who ſtands Cap-in-hand, and Prov. 18. 23.uſeth Intreaties, when the Rich anſwereth him roughly. And excuſe themſelves with ſaying, I knew with whom I had to do: Should I ſtoop to a Thiſtle! Thus did Abiſhai's blood riſe at Shimei, and calls him Dog (dead Dog) when David ſaid, Let 2 Sam. 1…. 10.him alone, I will leave him to God; It may be he will require me good for his curſing: I will not foul my hands with him, nor let choler riſe againſt choler. There could not well be a worſe Creature then Shimei, nor a greater or better Perſon then David, nor a worſe affront offered; yet he lets all fall: That is the beſt fleſh, that heals of it ſelf. Yet we have a greater example then David, having to do with a worſe then Shemei, even Michael the Arch-Angel, when diſputing with the Devil, durſt not bring in railing Accuſation, only ſaid, The Lord rebuke thee. If an Angel did not give an unbecoming word; if an Arch-Angel (the higheſt of that Order) durſt not, to Satan the vileſt, and moſt curſed Creature, durſt not: How durſt thou give any reviling or opprobrious Language to thy Fellow-Servant, who bears the ſame Image of God with thy ſelf?
2. Again, men may be conſidered as 2. From good men.good or bad. And good, are either ſo Seemingly. Or, 2. Really. 3. Eminently. 1. Some are only ſeemingly ſo: And as we 1. Seeming good.are apt oftentimes to have mens Perſons in admiration, ſo what we ſee them do, who are eſteemed wiſe, holy, learned, we think we may ſafely do the ſame. But we may remember our Saviour's Item given of the Scribes and Phariſees, who ſate in Moſes Seat, and took upon them to be the Authentick Expoſitors of the Law, and were in that Repute for their ſeeming Sanctity, That it was a common belief among the Vulgar, that if only two were to be ſaved in all the World, the one muſt be a Scribe, the other a Phariſee; yet our Saviour bids, Do not after their Works.Mat. 23. 3.
2. We may be as much out in following thoſe that are really good, if we have no 2. Really good.better warrant then their bare Example. Thus St. Paul ſhews, That if the weak Chriſtian ſee him that is ſtronger ſitting in 1 Cor. 8. 10.an Idols Temple, and eating what was ſacrificed to the Idol, he might be imboldened, without further enquiry to do the like. Therefore neither ſhould the ſtrong lay a ſtumbling-block before the weak; nor ſhould the weak think we are to live by Example, but by Precepts.
3. Some are eminently and undoubtedly 3. Eminently good, as the Saints in Scripture.Saints, recorded in Scripture, and their practice, we think, may warrant us. But we muſt diſtinguiſh of their actions, that we may ſafely imitate them. 1. Some of their Acts were High, Heroick, and extraordinary above the common Rule, as Ehuds, Jaels, Phinehaz, Elias calling for Fire from Heaven upon the two Captains that came to take him. 2. Some were as much below, or beſides the Rule, as David's in the matter of Ʋriah, Peter's behavior in the High Prieſts Palace. 3. Some were exactly conformable to the Rule, as Zachary Luke 1. 6.and Elizabeth, walking in all the Commandments and Ordinances of the Lord blameleſs. In theſe alone, not in the other two, are we to imitate the beſt Saints.
For the firſt, They might have ſome particular warrant, as Abraham had to Sacrifice his Son; the Iſraelites to borrow of Exod. 3. 22.the Egyptians, and the like. Therefore when the Diſciples alledged the example of Elias calling for Fire from Heaven, Our Saviour checked them, ſaying, Ye know not Luke 9. 55.of what ſpirit ye are, nor by what ſpirit he duplicate page duplicate page was in that act guided: Such extraordinary acts are not of private interpretation, nor common imitation. For the ſecond, Thoſe acts of David and Peter were fearful Violations of God's Law; The blacks and blemiſhes in their ſtories, ſad ſcandals to Religion; bewailed by themſelves, and not till after manifeſt Repentance pardoned. And with what face canſt thou excuſe thy ſelf, by that for which they did both accuſe and condemn themſelves? and look they ſhould patronize and allow thee in that, which they did diſallow in themſelves? The third, Are only for our imitation: Therefore when the Saints in Scripture ſay to us, as Gideon to his Followers, What you ſee me do, do ye the ſame: Walk, as ye have us Judg. 7. 17, 18.for Examples, Phil. 3. 17. We are to follow them, obſerving theſe three Rules or Cautions: 1. Of Election, Not to do whatſoever they did, without diſcrimination: But as Jehoſaphat, who walked in the 2 Chron. 17. 3.firſt wayes of David his Father; thoſe were his beſt wayes, and fitteſt to be drawn into imitation. 2. Of Reſtriction, Eatenus, ſo far as they follow Chriſt, no farther; where 1 Cor. 11. 1.they leave Chriſt, we muſt leave them. 3. Of Addition or Conjunction, where you ſee them and the Lord going together, 1 Theſſ. 1. 6. Thus the Theſſalonians are commended, You became Followers of us and the Lord, which had been no ſuch great matter, if they had followed the Apoſtles, without or againſt the Lord's Example.
2. Another caſe there is, wherein men are apt to plead excuſ… from the godly, viz. Least the godly ſhould take offence.leaſt they ſhould offend them. Now true it is, we ſhould do any thing, rather then give offence to any godly perſon (one of theſe little ones) but a great difference there is between Scandalum datum & acceptum, an offence juſtly given, and an offence unjuſtly taken: The one is ever a ſin, the other not. But this ſometimes occ…ſioneth a ſnare, as it fell out to Peter and Barnabas, as Paul relates at large, Gal. 2. and occaſioned a ſharp Reproof from Paul, to bring all to rights. And this it was: At Antioch Peter had converſed familiarly with the believing Gentiles, till certain came from James at Jeruſalem, then did he with-draw Communion from the Gentiles, fearing belike the Jews would take offence; the like did Barnabas: They were both to blame. Paul comes thither, and foreſees whither this halting and diſſimulation might tend, viz. to endanger and undermine the ſimplicity of the Goſpel, and to confirm the Jews in a pernicious ſticking to their old Ceremonies, now antiquated and aboliſhed: He therefore ſtands up to vindicate the Truth, not caring who is offended, ſo truth may be maintained, Amicus Cephas, Amicus Barnabas; Cephas is a Friend, and Barnabas a Friend; but Truth is more then all Friends. Peter upon the debate was convinced, and no hurt came of this Diſſenſion, but much good: And they parted Friends. It were to be wiſht all will ſay, That there were no differences among Chriſtians, no diſcrepancies among Preachers; but that all did think and ſpeak 1 Cor. 1. 10.the ſame things, being perfectly joyned together of the ſame mind, and of the ſame Judgment. And that in matters of leſs moment we could comply one with another, as he who was made made all things to all men in ſuch 1 Cor. 9. 22.caſes. But in ſome caſes we muſt not think it ſtrange, again if the ſame Paul diſſent from Peter, and diſlike his temporizing. The ceremonial, dark and typical Worſhip of the Jews; and the Evangelical is not the ſame: I give but a hint, more inſtances might be given. All compliance with the godly, is not alwayes godly compliance; unleſs Saints were either infallible at all times, or at that time have truth on their ſide; otherwiſe they are ſure as like to miſcarry, as a Peter or a Barnabas. There is therefore a neceſſary aſſerting of Truth ſometimes, though, in ſo doing, we have to do with great and worthy Perſons of a different Opinion or Practice. Learned Paraeus doth at large diſcuſs the Paraeus in locum.caſe, and ſaith, Though Peter may ſeem excuſable in ſeeking to avoid offence giving to the Weak, which is a duty, he ſaith: But ſeeking to ſhun a leſs, he gave a greater; yea, a double, one to the Jewiſh Believers at Antioch, whom this act of his might confirm in their Judaiſm, the other to the believing Gentiles there, whom he thereby compelled to Judaiſe, refuſing Church-fellowſhip with them. So that, ſaith he, Peter's offence was none of the leaſt, but was ſeven ways ſinful, 1. Againſt the weak Jews, whom he confirmed in their Error. 2. To Barnabas and the reſt, whom he drew into an Error. 3. Againſt the Gentiles, whom he compelled to Judaiſe. 4. Againſt Paul preaching Liberty, whoſe preaching this practice did croſs. 5. Againſt the truth of the Goſpel, from which he ſcandalouſly ſwerved. 6. Againſt himſelf, whom he diſhonoured by this unſeemly diſſimulation. 7. Againſt God, whom he greatly offended, by his ſcandal given to the Brethren. Thus far of Excuſes taken from good men.
2. From the bad, we are apt to take excuſe 2. From bad men.ſometimes: But if from the good no good excuſe is to be taken; much leſs from the bad is any but bad to be expected. But we think (according to the Proverb) a bad excuſe is better then none at all: And what is that? why, when men have ſhewed much paſſion, and let fall much ill Language, Railing, Reviling, Reproaches, &c. They think to excuſe all by ſaying, I know to whom I did it, a Dog, one whom I could not call bad enough, one without the Church, &c. I had not done it elſe. But what is become of thoſe Goſpel-Rules? Give no offence to the Jew, nor to the Gentile, nor to the Church of God, 1 Cor. 10. 33. Walk wiſely towards them that are without, Col. 4. 5. Shew all meekneſs to all men, Tit. 3. 2.
3. Men may be conſidered, 1. As Friends. 2. As Foes. 3. Strangers. 1. From Friends. 1. Importunity.Firſt, Many excuſes are taken from our Friends; as that we did ſo or ſo, but it was upon the ſollicitation and importunity of a Friend, and ſuch a Friend as was to me what Jonathan's Armor-Bearer ſaid to him, Behold, I am with thee, according to thy own heart, and how could I deny him? But 1 Sam. 14. 7.we ſhould remember thoſe excellent ſayings of old. We muſt accommodate our ſelves to our Friends, uſque ad aras, ſo far as may conſiſt with honeſty and good conſcience. Amicus Plato, &c. Such an one is my Friend, and ſuch another my Friend, but Piety and Conſcience much nearer Friends. Oh nimis inimica amicitia! St. Auſtin crys out; Oh the bane of ill Friendſhip! Oh peſtilent, pernicious Friendſhip! Conf. l. 2, c. 9.ſaith he, Solus non facerem, I had never done ſo or ſo, had I been my ſelf alone: But when they ſaid, Eamus, faciamus, &c. Come, let us go together; I had not the power to reſiſt, ſaith he. Remember how dear Jehoſaphat paid for his familiarity, and aſſociating with Ahab, and had this ſharp Reproof, and ſad Meſſage ſent to him; 2 Chrons 19. 2.Shoudſt thou help the Ʋngodly, and love them that hate the Lord; therefore is wrath upon thee from the Lord. This unhappy friendſhip, or good-fellowſhip, as commonly called, is the great Apollyon and Abaddon, the Deſtoyer of thouſands and millions, and hath laid heaps upon heaps. Many have, when too late, cryed out and accurſed ſuch Friends and friendſhip, and many more will at the laſt day. Then Ahab will have no better Language for his Jezabel, by whom he was ſo bewitched, then Jehu had, when he trod her under foot, You curſed woman. 2 Kings 9. 34.Oh curſed Jezabel, it was long of thee I ſold my ſelf to work wickedneſs! Unhappy I that I ever ſaw thy Face: Accurſed am I that I ever hearkned to thy counſel, and more accurſed thou that gaveſt it. So Amnon to Jonadab, I woe the day that I ever knew thee, and took thee for my Friend. Judas to the Prieſts, I rue the day that I ever was acquainted with you. The courteſie and love of ſuch Friends is like Joab's kiſs to Amaſa, Kiſs and Stab; or like Judas to Chriſt, Kiſs and Betray. So that all ſuch may complain with David of Ahithophel, his old friend, It was not mine Enemy,—But it was thou my Friend, my Guide, my Acquaintance, &c. that haſt undone me.
2. Others will excuſe themſelves from a 2. To preſerve a Friend.Friend, My Friend was in danger, it was to do him good, ſave his Life, Eſtate, &c. Thus might Lot, the Levites Hoſt, Rahab, and the Egyptian Midwives plead, all ſought to preſerve the lives of thoſe who were under their hand. But St. Auſtin reſolves it as an unqueſtioned Maxim, No Sin is to be committed, be it to ſave our own or others Lives. He highly commends Firmus a Biſhop, who had hid a Chriſtian that was ſought for, and being examined whether he had ſheltred him, or what was become of him, He did not anſwer (as many would not ſcruple to do) I know not where he is, &c. Equivocation was not then known in De menda. ad conſent, c. 13.the Church. He was Firmus by name, and Firmior in the Faith, ſaid the Father: His anſwer was, Mentiri nolo, prodere nolo; I may not lye, nor will I betray. Many Torments he endured; at length the Emperour moved with his conſtancy, ſet them both at liberty: And if any untruth, any excuſatory, or officious lye might in any caſe be lawful, you would allow it here. But that holy Fathers determination is, To ask whether any lye be lawful (ſaith he) is to ask whether any Sin be lawful; or to ask whether that which is unjuſt and unlawful, be juſt and lawful.
2. There are Excuſes taken from our 2. From Foes.Foes: And theſe we think are to be admitted; It was to my Adverſary, he had provoked, had affronted me: Fleſh and Blood could not bear it. Thus pleaded thoſe Sons of Jacob, when they dealt ſo cruelly and perfidiouſly with the men of Shechem, after the deflouring of Dinah, Gen. 34. ult.Should he deal with our Siſter as with an Harlot? But the old Patriarch was none of their Council, nor could he do leſs then execrate the Fact. We are moſt of us of the Phariſees belief, I muſt love my Friend, and may hate an Enemy: But our Saviour's Doctrine is to love our Enemies; Amicos Mat. 5. 44.diligere omnium, Inimicos Chriſtianorum. To love our Friends, ſaith Tertullian, is the common practice of all; of the Publican: But to love an Enemy, is the proper Character of a Chriſtian. Holy David would not conſent to have him touched, that ſought his life. And Job took comfort in this, That he never rejoyced in the deſtruction Job 31. 29, 30. Infirmi est animi exigui que Vo…uptas, Ultio. Juven.of him that hated him, nor did he ſo much as ſuffer his mouth to ſin, to ſpeak or wiſh him ill: And this is the note of a generous and high Spirit, whereas Revenge is an argument of a low and feeble Spirit.
2. But ſome will plead, I do but to him as 2. We do to them as they to us.he did to me; and is not this warrantable? Solomon ſhall anſwer thee, No, ſaith he, Say not thou, I will recompence evil; but wait on the Lord, and he ſhall ſave thee, Prov. 20. 22. And more plainly, Prov. 25. 29. Say not I will do to him as he hath done to me, I will render to the man according to his work. We are often warned, not to avenge our Rom. 12. 19. Mat. 5. 39. 1 Pet. 3. 9.ſelves, or reſiſt evil, or return railing for railing; but to overcome evil with good. A divine Victory, and a double Victory this is; the one over thy own paſſion, the other over thy Enemies fury: By this means thou mayſt heap coals of fire on his head (to melt him either into repentance, or ſelf-condemnation) as Saul ſeemed once to be, when 1 Sam. 24. 16, 17. & 26, 21.malice was repayed with mercy, He lift up his Voice, and wept. This is the foreign, the ſingular thing wherein our Saviour would his Followers ſhould out-do all others. And is a great degree of Perfection, To be perfect as our heavenly Father is perfect. Mat. 5. 47, 48.To return good for good, is Publicaniſh; Evil for evil, is Heatheniſh; Evil for good, Deviliſh: But to return good for evil, is Divine; Chriſt like, who forgave, and pray'd for his Enemies: God like, who is kind to the unkind, and to make the neareſt approach and proximity to the life of the bleſſed, yea to the Deity it ſelf.
3. Some are Strangers to us; And we 3. Ex…uſes from ſtrangers.are apt to think we may do what we will to them: we never ſaw them before, and ſhall never buy or ſell with them more. But the Divine Precept ſtrictly forbids all ill uſage of Strangers in many places, and requires he ſhould enjoy the ſame Priviledges with themſelves: Ye ſhall not oppreſs Exod. 22. 21. and 23. 9. Lev. 19. 33.or vex the Stranger, ſaith he, for thou waſt a Stranger in Egypt; and thou knoweſt the heart of a Stranger: Therefore put thy ſelf in his caſe, and do as thou wouldſt be Exod 12. 48. 49.done unto. One Law was both for the Home-born and the Stranger, for the Forreigner and the Native: The ſame Ephah, Shekel, Weight, Meaſure, Price, Truth, Equity, Behaviour. How courteous were Abraham and Lot to the Strangers that reſorted to them. And Philoxeny, which properly ſignifies love of Strangers, is as much preſſed in the New-Teſtament as a duty of Chriſtians and Miniſters, as moſt Heb. 13. 2. 1 Tim. 3. 2.others. As therefore it were an unworthy thing to lay a ſtumbling-block before the Blind, though he can never ſee it; an unhumane thing to curſe the Deaf, becauſe he cannot hear it: So a moſt unchriſtian thing to deal injuriouſly with the Stranger, becauſe he may never diſcern it. Thus have I done with Excuſes taken from other men.