Discourse of Excuses, Treatise · Chapter 6
CHAP. VI. Excuſes taken from certain Doctrines and Scriptures miſunderſtood, and Obſervations ill applyed.
THere are others yet behind, and too Doctrines miſapplyed.many that think themſelves ſafe and excuſable, by many Doctrines and Scriptures miſunderſtood, and miſapplying ſundry Obſervations they have made.
As firſt, That great and myſterious 1. That of Election.Doctrine of Election and Reprobation, which is indeed of that altitude and depth, that, as thoſe waters in the Sanctuary, there is no wading through, or paſſing over them, without that Reaſon-ſilencing, and abrupt admiration of the Apoſtles, foreign. Oh the amazing Depth, and riches of the Rom. 11. 33.Wiſdom and Knowledge of God! how unſearchable are his Judgments, and his ways paſt finding out! yet how do many argue from this Doctrine: If I am elected, I am ſafe, though I do nothing; Election will take his effect, and I ſhall obtain. On the other ſide, if reprobated, all endeavours are of no effect; for God's Decrees cannot be fruſtrated, I ſhall unavoidably periſh. But I Anſwer, Who taught thus to reaſon? Thy buſineſs is not to pry into God's ſecret will, but attend his revealed, and thy own duty: Secret things belong to God, things revealed to us, Deut. 29. 29. And firſt, For Election, know, there is no ſuch abſolute Election, as to be excluſive of the means, but doth include and imply all the Cum predeſtinatio ad finem includit media non poteſt hunc ſperare qui negligit iſta. Prideaux.wayes and means preparing for glory, as effectual Calling, Faith, Repentance, holy Obedience. See Epheſ. 1. 4. God hath choſen us before the Foundation of the World, that we ſhould be holy, and without blame before him in Love. So 2 Theſſ. 2. 13. God hath choſen you to Salvation, through Sanctification of the Spirit, and belief of the Truth. As there is no ſuch abſolute Promiſe of Harveſt and Fruitfulneſs, excluſive of man's induſtry and endeavours in ploughing and ſowing, but the means are included in ſubordination to the end.
2. And as for Reprobation (not to wade Deus ordinans ad paenas propter peccata non eſt magis injuſtus quam cum paenas infligit propter peccata. Paraeus.into the Controverſie:) It will be acknowledged to be as juſt in God to decree to puniſh men for Sin, as to inflict the puniſhment, when the Sin is committed: As it is the ſame juſtice in the Magiſtrate to Enact ſuch a Penalty for ſuch an Offence, as to execute it after the Offence committed. God puniſheth none but for Sin, nor doth decree to puniſh any, but ſuch in whom he findeth Sin unrepented of. 2. As for thy Reprobation, look not into this Abyſs, neither caſt thy ſelf from this Pinacle: But ſtudy thy duty, which is to work out thy Salvation with fear and trembling. 3. Be aſſured, no man can know himſelf, or any other, to be a Reprobate, (though ſome may have aſſurance of their Election;) Becauſe, 1. God can call and change the heart of the moſt wicked man at the laſt hour. 2. All God's Elect were ſometimes Children of wrath as well as others, Epheſ. 2. 3. 3. And ſome of God's own Children have fallen ſometimes into moſt foul ſins, and ſometimes layen long in ſin, 1 Cor. 6. 10, 11. Tit. 3. 3. 4. Therefore it is not God's ſecret Decree thou ſhouldſt ſo much fear and ſtartle at, as thy own Sin and Diſobedience, which is that which prepares the Veſſels of wrath to their deſtruction. As Rehoboam had no reaſon 1 Kings 12. 13.to ſay, There is a fatall Decree, that my Kingdom ſhall be rent from me, therefore all is one what courſe I take, or whoſe counſel I follow; but he ſhould have hearkened to the Counſel of thoſe ancient men, and truſted God with his Crown. Nor could Zedekiah ſay, There is a fatall Doom on Jeruſalem, that it ſhall be ſacked, and burnt to aſhes: But he ſhould have hearkened to Jeremy, who beſought him to Jer. 38. 20, 23.yield to the Caldean, aſſuring him, then all ſhould be ſafe: Otherwiſe, ſaith he, (not God's Decree, or Sentence, denounced, but) thou will ſet Jeruſalem on fire.
A ſecond Doctrine abuſed, is, That all Doct. 2. That all are Sinners.are Sinners, and there is none Righteous, no not one. Both branches are true; the firſt is affirmed 1 John 1. 8. The other Rom. 3. 10. But what then? therefore ſayſt thou, I may do well enough, though a vile Sinner, and be ſaved, though not ſo righteous and religious as ſome ſeem to be. But mark, there is a great difference between Sin and Sin: All indeed are guilty of Original Sin, and all of years of Actual; But all are not Sinners alike, ſome are obſtinate, wilful, preſumptuous, deſperate Sinners, that make a mock of Sin, a trade of Sin; Prov. 14. 9. Prov. 4. 17.It is their Meat and Drink. Others are humbled, trembling, penitent, mourning, reforming, believing, ſelf-abhorring Sinners, who watch, pray, reſiſt Sin, ſhun the occaſions of it. What is this to thee, who goeſt on in ſin? Their's are Gnats, thine Camels: Their's Moats, thine Beams. There are certain Sins, one may call them, the ſpots of God's people, and have not excluded them Salvation. As firſt, 1. It is not ſin remaining in the Regenerate, but ſin reigning in the Unregenerate that damns, elſe what had become of Paul? Rom. 7. 18.
2. Not ſin loathed, but loved; what elſe had become of the Publican? Luke 18.
3. Not ſin bewailed, but cheriſhed; what had elſe become of Peter?
4. Not ſin faln into, but continued in; what had elſe become of David?
5. Not ſin reſiſted, as Joſeph; but purſued and perſiſted in, as Ahab and Jeroboam.
6. Not of Ignorance, but Preſumption; elſe what had become of Noah?
7. Not againſt Reſolution, as Peters; but reſolved on, as Judas's.
8. Not out of infirmity and fear, as Abrahams, but of deſign and premeditated Malice, as Ananias his lye, Acts 5.
9. Not repented of, but ſin unrepented of, as the two Theeves are Examples.
10. Not ſin confeſſed, but covered and ſmothered, Prov. 28. 13.
Laſtly, Sin forſaken, never damns; ſin not forſaken, ever damns, Prov. 28. 13. Ezek. 18. 21. Manaſſeh an example of the one, Pharaoh of the other.
1. We muſt diſtinguiſh of Righteouſneſs; 1. There is a Legal and Evangelical Righteouſneſs. 2. A Righteouſneſs before God and before men. Before God there is none Righteous, according to the ſtrictneſs of the Law: But Zachary, Elizabeth, Abel and Lot, and all truly godly are called and counted righteous by an Evangelical righteouſneſs, while they endeavour to fulfil all righteouſneſs, though in many things fall ſhort. But though they dare not plead their righteouſneſs before God, (in whoſe Eyes the Heavens are not pure) yet can they before men ſay, Ye are witneſses and God alſo, how holily, and juſtly, and unblamably 1 Theſſ. 3. Po.we have had our Converſation among you: Whoſe Oxe or Aſſe have I taken? or whom have I defrauded? There are ſins Quotidianae Incurſionis, as Tertullian calls them, ſome over-ſights, which the beſt are not free from, but bewail, and they conſiſt with Grace. But there are other groſs ſins (Vaſtantia Conſcientiam) which make foul work with Conſcience, and denominate a man unrighteous in a high meaſure; theſe ſhut out of Heaven, 1 Cor. 6. 9, 10.
A third Doctrine much abuſed to ſtrengthen Doct. 3. Chriſt died for Sinners.men in ſin, is, That Chriſt dyed to ſave Sinners, which is the moſt comfortable Doctrine in all the Bible; a ſaying worthy of all acceptation, and due conſideration: But what uſe doth the preſumptuous Sinner make of it? Then, ſaith he, ſhall I do well enough, though I live in ſin; for I can't out-ſin the Merits of Chriſt's Blood, which is ſaid to cleanſe from all ſin. And thus would he make Chriſt the Miniſter and Maintainer of ſin, as if he came not to deſtroy the Works of the Devil, but to Patronize 1 John 3. 8.them. But if thou wilt underſtand, know, That Jeſus Chriſt came not to ſave us in and with, but from our ſins, Matth. 1. 21. that is, from the practice, love and dominion of ſin: He gave himſelf for us, to redeem us from all Iniquity, and to Tit. 2. 14.purifie to himſelf a peculiar people, zealous of good Works. Every word of which Text ſpeaks life to the Sinner, but death to his ſin: Chriſt came indeed to reconcile God and the Sinner, not the Sinner and Sin: He pulls down the partition-wall between God and the Believer, but ſets up a partition-wall between the Believer and his Sin. But many deal with Chriſt, ſaid a worthy Dr. Hall.Biſhop, as ſome do with their Prince, or ſome great noble man, they care not how much they take up, and how far they run in debt; and when payment ſhould be made, they get a Protection to elude the courſe of Juſtice: So do many fly to Chriſt for his Protection, ſaith he, and this is a common cheat.
4. There is no Doctrine more abuſed then Doct. 4. We are ſaved by grace.that of free grace: That we are ſaved by Grace, not Merit. The Scripture aſcribeth all to Grace, we are juſtified by Grace, Rom. 3. 28. Saved by Grace, not Works, Epheſ. 2. 8. Where Sin aboundeth, Grace ſuperaboundeth, Rom. 4. 20. Hence the Libertine aſſumeth, I will rely on the Grace of God, and not doubt of Salvation, though I am ſuch a Sinner. The Apoſtle eaſily foreſaw that ſuch an Antinomian and Antievangelian Inference would be made by ſome ungodly ones, as Jude calls them, who would turn grace into wantonneſs, therefore doth twice obviate and refute it in one Chapter, Rom. 6. 1. Shall we continue in Sin, that Grace may abound? And verſe 15. Shall we ſin, becauſe we are not under the Law, but under Grace? And knocks down both with the ſame ſhort anſwer of defiance, foreign, God forbid. Shall Grace act againſt it ſelf, and deſtroy Grace? ſhall gratia gratis data become Ingratum faciens? 1. Theſe do quite and clean corrupt the Doctrine of Grace, which teacheth to deny Ʋngodlineſs, and worldly Luſts, and to live ſoberly, righteouſly, and godly in this preſent World, Tit. 2. 11. 2. Theſe do pervert the uſe of Grace ſet down Rom. 6. 14. Sin ſhall not have dominion over you, becauſe ye are not under the Law, but under Grace. 3. Theſe fruſtrate the main end of Grace, which is ſet down Rom. 5. ult. That as Sin hath reigned unto Death, Grace might reign by Righteouſneſs to eternal life. To abuſe Grace, is the greateſt Sin imaginable; and to deſpight the Spirit of Grace, is the Sin unpardonable, Heb. 10. 29. And if any are ungodly foreign, in God's Black-Book, as deſtined to condemnation, Jude, verſe 4. they are ſuch as turn the Grace of God into wantonneſs.
A fifth Doctrine much abuſed, is, That Doct. 5. That we are ſaved by Faith.we are juſtified and ſaved by Faith alone, which is moſt true and conſonant to Scripture, Rom. 3. 28. Gal. 2. 16. Epheſ. 2. 8. I will therefore believe, ſaith the careleſs Chriſtian, and then hope I ſhall do well enough, though I have no good works, which I hear are excluded in thoſe fore-cited Scriptures, in the matter of Juſtification: But know, O vain man, That Faith and Works are only oppoſed in the matter of Juſtification, but are never ſeparated and parted. As the Eye and Ear are oppoſed in the matter of ſeeing; the Eye only ſees, not the Ear; but where God gives Eyes, he gives Ears alſo: So to whom Grace is given to believe, it is given to obey. Faith is not an idle, but active and operative Grace; It works by love, Gal. 5. 6. Is of a heart purifying nature, Acts 15. 9. It unites the Soul to Chriſt, ſo that Chriſt is ſaid to dwell in the Soul by Faith, Epheſ. 3. 16. And to live in the Soul, Gal. 2. 20. The right Epithete of true Faith, is moſt holy Faith, Jude, verſe 20. His right property, is ſanctifying, Acts 26. 28. True Faith is never ſolitary, but attended and known by her good many Companions, Vertue, 2 Pet. 1. 5. Love, Epheſ. 1. 15. Fear, Heb. 11. 7. Repentance, Mark 1. 15. Righteouſneſs, 2 Tim. 2. 22. Obedience, Heb. 11. 8. Patience, Heb. 6. 12. Sanctification, 2 Theſſ. 2. 13. Good Works, Tit. 3. 8. Her Exerciſes are holy Duties: Therefore we read of the Prayer of Faith, James 5. 15. Living by Faith, Heb. 11. 28. Walking by Faith, 2 Cor. 5. 7. And as to our ſpiritual warfare, it is of ſingular uſe; we read of the fight of Faith, 1 Tim. 6. 22. Reſiſting the Devil, quenching his fiery Darts, overcoming the World; and all by Faith. So that ſuch know little of the nature of Faith, who dream that Faith hath nothing to do, but to look on a Promiſe, and ſit ſtill: Faith hath Promiſes, Conditions, Precepts, Threats; yea, all God's Word to look to. It hath Sins, Corruptions, Aſſaults, Temptations to look after and reſiſt: It hath God, and good Works, and the life of Chriſt, Heaven, and heavenly-mindedneſs to look after. To Faiths charge and over-ſight, all Graces, Love, Repentance, Obedience, Fear, Patience, Humility, &c. all Duties, Prayer, Praiſe, Thankfulneſs, are committed. She the Queen, they her Train; ſhe the Mother, they the Daughters: They all riſe up, and call her bleſſed, and ſhe, as the good Mother of the Family, giveth to them their appointed task of Employment, and ſeeth that none of them be idle.
6. The Doctrine of the Saints Imperfections Doct. 6. Of the Saints Imperfections.goes a great way with many, and themſelves will make the uſe to excuſe their Enormities. Every one, the very beſt, have their failings, none is perfect; all the Saints had their Imperfections. But thou mayſt read much of their Perfections alſo, if thou haſt a mind to it; Noah, Abraham, Job, Aſa, and many others were perfect, the Scripture witneſſeth. Paul ſaith, All true Chriſtians muſt endeavour after it, Phil. 3. It is commended, Matth. 5. 48. Exhorted too, 2 Cor. 13. 11. Prayed for, Heb. 13. 21. 1 Pet. 8. 10. We muſt therefore diſtinguiſh of Perfection; 1. There was an Original Perfection, Eccleſ. 7. 29. God made man perfect: This was, but is not. 2. There will be a future perfection, when we ſhall come to be among the Spirits of the juſt made perfect, Heb. 12. 23. This is not, but ſhall be. 3. There is a legal Perfection, ſuch as the Law requires: This was in Chriſt, Heb. 5. 9. But is not to be found in any ſince the Fall, Heb. 7. 19. 4. There is an imaginary Perfection (ſelf-reputed) ſuch was in Tyrus, Ezek. 27. 3. & 28. 12. 15. And in Laodicea, Rev. 3. Of this there is too much. But 5. There is an Evangelical Perfection; and this is that which we ſhould ſeek after. And this is 1. Imputative, as there is an imputed Righteouſneſs, whereby Believers are made perfect by Chriſt's Righteouſneſs imputed to them, Ezek. 16. 14. Thy Beauty was perfect, through my Comelineſs which I had put upon thee: This is our beſt Perfection, and properly ſo called; thus every one that is perfect, ſhall be as his Maſter and Saviour, Luke 6. 40. By this Job, and other godly perſons, were reputed perfect, Job 1. 1. 2. There is a Comparative Perfection; Thus Noah, Gen. 6. 9. was perfect in his Generations, thou he had no abſolute perfection; yet compare him with other men, he might go for a perfect man: He did ſo out-ſhine them, as the Stars compared with the Sun are no Lights at all, but compared with the other parts of Heaven, and much more with the clods of the Earth are glorious Lights. 3. There is a perfection of parts (an Inchoative Perfection) which is yet incomplete, but in a way to a complete perfection, and ſhall come to be perfected, Phil. 1. 5. Col. 1. 28. Epheſ. 4. 12, 13. 4. As there is a perfection of Parts, ſo of Hearts, which next to that imputed is our beſt, and we may take greateſt comfort in, 1 Chron. 28. 9. Thus was David and Aſa perfect, 1 Kings 11. 4. 2 Chron. 15. 17. 5. There is a perfection of way, that wherein the godly ſet themſelves to walk; though ſometimes they ſlack their pace, and walk not ſo evenly in it, Pſal. 119. 7. & 101. 2. 6. 6. There is a Perfection of Deſires and Endeavours, a reſtleſs purſuit of perfection, forgetting what is behind, and preſſing forward to the mark, Phil. 3. 12, 13. And herein ſtands the beſt of our perfection here below. Now to apply this to thee, who pleadeſt the Saints Imperfections, to juſtifie thy ſinful and lazy courſes. See here are many Perfections, and thou haſt never a one of them (unleſs the Laodicean ſelf-conceited perfection) therefore no Saint ſure. Excuſe not thy ſelf by their Imperfections any more, except thou doſt ſtrive to out-go them, at leaſt to equal them.
7. Another Doctrine grounded on the Doct. 7. We are not under the Law, but under Grace.Scripture, Rom. 6. 14. That we are not under the Law, but under Grace; is much abuſed: If not under the Law, ſaith the Libertine, why ſhould I trouble my ſelf to keep it, or be troubled if I break it? Underſtand therefore what that means, we are not under the Law: 1. It is underſtood of Believers, and ſuch as are true Converts, that they are not under the Law, that is, the irritation of the Law, ſo as to be more irritated and incited by the curb and reſtraint which the Law lays upon us not to luſt, to luſt the rather; as we are apt to deſire what is forbidden, as the Apoſtle is ſuppoſed to ſpeak of himſelf while unregenerate, Rom. 7. 7, 8. But we are under Grace, which checketh and ſtoppeth that rebellious inclination, and the irritation of the Law. 2. That we are not under the Curſe of the Law, Gal. 3. 13. but under Grace, which hath tranſlated the Curſe from us to Chriſt, who was made a Curſe for us. 3. Nor under the juſtification of the Law (as well as the Curſe or Condemnation) as ſometimes Adam was before his Fall, who was to look for his juſtification and acceptance, from his obſervation of the Law, he being then under the Covenant of Works (the Covenant of Grace not being ſpoken of till after the Fall.) In which reſpect Believers are now ſaid to be dead to the Law, that they might Rom. 7.live unto God. 4. Nor are Believers under the rigor of the Law, ſo as that they cannot Gal. 2. 19.ſtand right in God's ſight, if they come not up to the ſtrict terms of the Law (when through infirmity they fail) but we are under a more eaſie Yoke, Grace doth mitigate and diſpenſe with the ſummum jus, the rigor and ſeverity of it, Rom. 3. 20. Gal. 2. 16. 5. Nor are Believers under the Coaction of the Law; the Law is not made for the Righteous in this ſenſe, ſo as either to condemn, or compel him; but he is under Grace, which prompts and puts him on, out of a ſpirit of love, and a willing mind to a chearful Obedience. But becauſe the Apoſtle ſaith, We are not under the Law, but under Grace; would you make the Law and Grace to jar? And the Doctrine of Grace and Practice of Sin to agree. The Apoſtle bids defiance to ſuch an impious Inference, and, in a ſort, diſdains to give an Anſwer to this Objection; Rom. 6. 14, 15.but with abhorrence crys out, God forbid. And elſewhere poſitively affirmeth, That he never intended his Doctrine of Grace ſhould make void the Law, but eſtabliſh it, to make it abide in …ull force and vertue.
Another Doctrine and Scripture abuſed, Doct. 8. That we are to try all things.is, That we are to try all things, 1 Theſſ. 5. 21. Hence ſaith the vain u…ſtable man, I may go into all Companies, any Meeting, be preſent at any Idolatrous Service without ſcruple. But obſerve what follows, and you need no other Anſwer, Hold faſt that which is good, abſtain from all appearance of Evil: Therefore it is no more but this▪ Try all Doctrines, believe not every Spirit; but try all by the Word: So prove all things that are probable (or dubious) but lawful, and likely to be good, not ſuch as have an appearance of Evil. So that this univerſal Particle (All) as in many other places, is to be taken with a limitation. 1. As to Piety,] All things conſiſtent with it, but ſuch are not the Doctrines of the Arrians, Socinians, the Worſhip of the Mahumetans, Papiſts, Quakers, &c. The Epheſine Church was commended for Rev. 2. 2.trying ſuch as ſaid they were Apoſtles, but found them to be Lyers; but then could not bear them, or give allowance to hear them. And further is commended, that ſhe did (not try) but perfectly hate and deteſt the Doctrine of the Nicolaitans, a Verſe 6.Peſtilent and Licentious Sect. 2. To Morality,] All things conſiſtent with Morality and good Manners, not ſuch as are apparently Evil by the light of Nature; as the way of Cain, the courſes of the Ranter, Adulterer, Libertine, &c. 3. As to thy outward good,] civil or natural; otherwiſe thou mighteſt try all Poyſons, to ſee what is the force and operation of them, or try all Callings and Profeſſions, and ſo be to day a Tradeſman, to morrow a Divine, next day a Lawyer or Phyſician; to day a Tayler, to morrow a Carpenter, and ſo in infinitum, as well as take that liberty to taſt and make tryal of all Sects, and different modes of Religion and Worſhip.
And in the laſt place (to name no more) 9. Repent and be ſaved.It is but repenting, if all fail, and all is ſafe; for Chriſt hath joyned Repentance and Remiſſion of Sins together, Luke 24. 47. So that if Repentance go before, Pardon follows of courſe: The Lord hath promiſed, if we repent of the Evil we have done, he will repent of the Evil he hath threatned: Jer. 18. 8.And I purpoſe to repent at laſt, and then God will pardon. Oh that men ſhould ſo dally with God's Promiſes and Threats, and Play with the Cockatrice, adventuring ſo near the brink of Hell, and think to come off ſafe. Such as theſe do preſumptuouſly promiſe themſelves two things, which God doth no where promiſe. 1. The one is, that they will repent, as if it were in 2 Tim. 2. 26.their own power, which is the pure and peculiar gift of God. Repentance is not Acts 11. 18.the work of nature or free-will; not in the power of all Purpoſes, Vows, Reſolutions; not in the power of Pain, Sickneſs, Death or Hell to work; not in the power of Creatures, Men or Angels to give; not in the power of all Ordinances, Faſting, Praying, Sermons or Sacraments to work. 2. The other is, they promiſe themſelves to repent at Death, and that ſhall ſerve their turn, as well as if they had repented all their life. But God hath made no ſuch promiſe to late Repentance, but threatned the contrary, Prov. 1. 26, 27, 28. Hoſ. 5. 6. There is a memorable Story of St. Auſtin Lib. 3. De poenitentia quae putatur eſſe ipſius.to this purpoſe, which I have read; being once asked, What he thought of a man that had lived wickedly, but at his Death penitent, confeſſing and bewayling his ſins, abſolved, &c. What would you have me ſay (ſaid he) That he is ſaved? No, I will not, becauſe I would not deceive thee: What then? That he is damned? No, neither, becauſe I dare not Judge him: What then ſhall I ſay? O Brother, if thou wilt be free from doubting, repent whiles thou art in health. If thou wilt repent when thou canſt not ſin, thy ſins have left thee, and not thou thy Sins. In another place again, it is not to be ſaid how many this vain hope of late Repentance hath deceived and undone. Again, ſaith he, I have read the Scripture over and over, and I find not ſo much as one in the ſpace of two thouſand years ſaved by his Repentance at his end, except the Thief on the Croſs. To St. Auſtin, I ſhall joyn a remarkable paſſage, or two of the learned Biſhop Andrews, who Preaching at Court of Repentance, fell to diſcourſe of late Repentance and ſeeking God, and hath theſe words, That that may be ſaid about this, is this, and it is nothing, ſome one or two of a thouſand, or ten thouſands have; how then? ſhall not we therefore ſeek God before? Again, this time is the time when all Hypocrites, Atheiſts, Tag and Rag come in to ſeek him in a ſort▪ and ſhall not we be confounded to ſee our ſelves in their number? Again, what is our ſeeking then? Is it not to lie ſtill in our Beds, and ſuffer a few words to be ſpoken in our Ears, and have a little Opiate Divinity miniſtred to our Souls, and ſo ſent away? and much more to this purpoſe. To theſe two ſo eminent Perſons, I may add a third of Mr. Greenham (St. Greenham Biſhop Hall ſomewhere calls him) my Sentence is, ſaith that judicious Divine, that a man now lying at the point of death, having the fears and terrors of death now upon him, in that ſtate of fear and pain, may have a ſorrow for his life paſt; but becauſe the weakneſs of the Fleſh and the bitterneſs of Death doth moſt commonly procure it, we ought to ſuſpect, &c.
There is no Promiſe, I ſaid, that ſuch Repentance ſhall be accepted; But I know what will be Replyed, Though I have no Promiſe, I have an Example, The Thief on the Croſs: And why may not I as well as he? Anſwer, This Example, as ſome other paſſages of Scripture concerning the falls and miſcarriage of the Saints, is ſet for the fall and riſing again of many, and is like ſome of thoſe Scriptures which the unlearned and inconſiderate perſons do wreſt to their own deſtruction. But 1. Conſider there is but one ſuch Example in all the Bible, and this related but once, and by one only of the Evangeliſts (all four mentioning the dying of Chriſt between two Theeves) only St. Luke ſets Luke 23. 40.down this paſſage, the reſt being ſilent: The Holy Ghoſt eaſily foreſaw how apt we are to ſurfeit, even of a little of this Honey: One, we ſay, that none might depair; But one, leaſt any ſhould preſume. 2. Conſider at the ſame time you have an Example of another that died without Repentance; therefore I may with much more reaſon retort this Argument. The one Thief did not, nay could not repent; for God gave him not Repentance, but as he caſt off God in his life, God caſt him off at death: As he lived, he dyed, reviling, curſing, deriding, deſparing; thou haſt therefore more cauſe to fear to be left with the one, then to hope to be taken with the other. There was then a Concurrence of a many the moſt ſtupendious Prodigies that the World ever beheld, the Sun at Noon-day looſing his light, the Air darkened, the Earth quaking, the Rocks rent, the Sun of God crying out Eloi, Eloi, &c. his fellow Thief now recanting▪ of an old Malefactor, and late ſcoffing Blaſphemer, while upon the Croſs, of a ſudden a Penitent, a Convert, a Believer, a Confeſſor, a Preacher, a Prayer, preaching to him Repentance, praying to his Saviour for forgiveneſs; yet all this wrought not upon him: The hard Rocks rent and cleft, but his more then rocky heart rent not; His Bones, Arms and Legs, were broken, his heart unbroken. We may as well almoſt expect a ſecond Crucifying of Chriſt, ſaid one, as a ſecond Thief; Mr. Dike.nay, I may ſay, if there could be a ſecond Crucifying, there might alſo be found a ſecond Impenitent Thief. Some man (ſaid that great Andrews) going a Journey, hath found a Purſe of money by the way; were it not madneſs, in hope of like hap to us to leave our money behind us? hear Mr. Greenbam again: Beſides this one, there is not one more in all the Bible; and for this one that ſped, a thouſand thouſands have miſſed; and what folly is it to put our ſelves in a way, where ſo many have miſcarried: It is as if one ſhould ſpur his Aſſe till he ſpake, becauſe Balaam's Aſſe did once ſpeak; ſo groſly doth Satan abuſe us, and our own folly blind us.
The remaining part of this Chapter is to ſpeak of ſundry Obſervations that many 2. Sundry Obſervations.have made, whence they have gathered Excuſes to confirm themſelves in their evil wayes. As in the firſt place, The quiet …. The quiet end of ſome wicked men.and peaceable end of ſome wicked men: I have obſerved, ſaith one, how good an end they have made, died like Lambs; I wiſh I may make ſuch an end my ſelf. Anſwer, Like Lambs indeed, like Jeremy's Lambs, Jer. 51. 39, 40. They rejoyce and ſleep a perpetual ſleep, like Lambs led to the Slaughter. Like Lambs indeed, as having neither apprehenſion of Death (the ſecond Death) nor hope of eternal life. But when did you ſee a wicked or worldly man die like that Lamb of God, lifting up his Eyes to Heaven, praying with a Heart full of hope, joy, peace, aſſurance? ſaying, John 17. 4. I have glorified thee on Earth, have finiſhed the Work thou gaveſt me to do: Into thy Hands I commend my Spirit. Or ſinging like that Swan, 2 Tim. 4. 6, 7, 8. I have fought a good Fight, finiſhed my courſe, kept the Faith, there is now a Crown of Righteouſneſs laid up for me, &c. I am not ſecure Si ſecurus hinc exit, ego non ſum ſecurus.about his eternal ſtate, ſaid St. Auſtin, that died ſecure of his own. Such may rather be ſaid to lie like Stocks and Stones; and to die like Nabal, whoſe heart was dead within him ten dayes before he died, and became 1 Sam. 25.like a ſtone. It matters not much, ſaid a godly Divine, Whether a godly man Dr. Harris.be in Heaven the day before his death, (his Underſtanding being clouded, his Faith aſſaulted) ſo he be there ever after; nor whether a wicked man be ſecure at and before his death, and deſcend from a Heaven of ſecurity, into a Hell of miſery. There is no concluſion to be made from the Epilogue and laſt act of ones life; Qualis vita, finis ita. From the former courſe of his life, we may more rationally argue; according to that of the Father, He cannot Aug. l. de Diſc. Chriſ. c. 2.dye ill, that lived well; nor well, that have lived ill: You may poſſibly ſee ſome eminently godly perſon encountring the laſt Enemy with dread and horror, yet goes to Heaven, as they Rev. 11. 12. In a Cloud, or as Elias in a Whirlewind and Storm, 2 Kings 2. 11. while the wicked ſteal into Hell without noiſe. For my part, ſaid that famous Greenham, ſpeaking to one in diſtreſs in Sickneſs (As I look for no great matters in my death for my ſelf, ſo) I would not think the more hardly of you, if you ſhould die in this diſcomfort; nor would I wiſh any to judge otherwiſe of God's Child in that ſtate of death; for we ſhall not be judged according to that particular inſtant at our death, but the general courſe of our life. You may ſee much more to this purpoſe in our famous Perkins, His right way to dying well.
Another is ſtumbled, and takes offence, 2. The low parts of the Religious.as he pretends, at the mean Condition, and weak parts of thoſe that are Religious, looking upon them as ſo many ſhallow heads. And it was not for nothing therefore when our Saviour had related, That the Poor receive the Goſpel; that he added, Bleſſed is he that is not offended in me: In reſpect of Math. 11. 6.his Followers. But ſhall we ſay, That Lucian, Porphiry and Julian, and ſuch atheiſtical Scoffers are the onelyonly wits of the World? Tell me, if thou art able to Judge, and haſt any Candor: If St. Paul's Rhetorick in his Anſwers, and in his many ex tempore Apologies, doth not equal or exceed his, who was Sir-named the Orator (Tertullus). And not to mention his other Epiſtles, read and weigh that ſhort one to Philemon, and tell me, If thou findeſt any where better Oratory, ſuch Flowers and Flouds of Eloquence? Were not thoſe great Worthyes of their times, Juſtin Martyr, Clemens, Tertullian, Origen, Baſil, Nazianzen, Chryſoſtom, Auſtin, Jerom, able to cope with, match, and over-match all the learned Oppoſers of Religion in their times? And will not any one that hath any ſavour of piey, or fancy, confeſs our Herbert to have as good a vain in Poetry, and to have as lofty ſtrains as any of our frothy and wanton Poets? And hath not our Nation had as choice wits, and profound Schollars in all kind of Polite Literature as were to be found in the World again? Such our Jewell, Perkins, Abbot, Andrews, Reynolds, Whitaker, Davenant, and thoſe two great Luminaries, Ʋſher and Gataker, (whom their very Adverſaries admired for their Learning:) yet all not onelyonly Champions for the Truth, but Exemplary for a ſtrict and holy Life.
3. Another takes the like diſtaſte, when Religion doth not raiſe men to Riches, &c.he ſees Religion not accompanyed with Riches, and outward Proſperity; but the moſt Religious often in Straits, Wants, Trouble, Perſecution; whereas our Preachers ſay, That godlineſs is ſo profitable to all things, having the Promiſe of this Life, as well as that to come; yet they ſee whatever the godly may meet with in another World, in this they fare not better, often worſe then others. Is godlineſs the great gain and contentment, ſay they? we can find neither the one nor the other: True, if we call Riches, Honour, Preferments, the great gain, and contentment to conſiſt in a bruitiſh, Epicurean ſatisfying the Fleſh: Theſe the godly count but petty gains, and little contentment in them. But his gains are Pardon of Sin, Intereſt in Chriſt, the Favour of God, the Comforts of the Holy Ghoſt, Riches of Grace, Peace of Conſcience, a Title to, and Aſſurance of, a heavenly Crown: Theſe are with him the true and great Gain, and the matter of his Contentment; which is no where to be found, but in the Courts of Godlineſs; not in the Courts of Princes, or Palaces of Prelates. You may have one King ſay, Ʋtinam nunquam Regnaſſem, ſo did Philip the Second ſay, Would I had never been a King; yet had he many Kingdoms came tumbling in upon him; he had received 564 millions, he ſaid, But had no Contentment, but Cordolium, hearts grief from all. You may hear another, a Pope ſay, Would I had never been Pope; ſo did Adrian the Sixth, who ſaid, His exaltation to the Papacy, was the greateſt unhappineſs that ever befel him: And another of them ſaid, The higher he roſe in Greatneſs and Preferments, the farther off he was from Contentment, and hopes of Salvation; when I was an inferiour Church-man, ſaid he, I had good hopes of my Salvation, when raiſed to a Biſhoprick, I was full of doubts and fears; but when made Pope, I did utterly deſpair.
4. Another Objecteth, and hereby excuſeth The Diviſions among Chriſtians.himſelf (while he is of no Religion or Conſcience at all himſelf) that we have ſo many Diviſions, that he knows not with what Party to joyn: An old Cavil and Reproach caſt upon the ways of God. The Heathens would hit the Chriſtians in the Teeth with this, You Chriſtians worſhip but one God, and can't agree; we worſhip many, and yet agree. It is to be confeſſed, and ſadly bewailed, that there are too many Diviſions in theſe our dayes; yet not to be ſo much wondered at, if we conſider how it is Satan's grand Policy (as not to be divided againſt himſelf, ſo) it is his greateſt Artifice to diſſeminate and foment as many Diviſions among others as he can. 2. What a learned Divine ſaid in this caſe, viz. It is Dr. Potter.a great vanity to hope, or expect, that all learned men in this life ſhould abſolutely conſent in all the pieces and particles of Divine Truth. The light whereby we ſee in this ſtate of mortality, is feeble and very different, in regard of the good ſpirits illumination, the capacities of men, their diligence in Study, Prayer, and other means of Knowledge. There were differences in the Apoſtles times; In the Church of Corinth, one ſaying, I am of 1 Cor. 3. Rom. 16.Paul, another, I of Apollo. Diviſions in the Church of Rome, which the Apoſtle warns them of, and to avoid: And in the preſent Church of Rome (howſoever ſhe Vaunts and Vapors of her Unity, and upbraids us with our Diviſions, which ſhe and her Emiſſaries have occaſioned, procured and ſeek to perpetuate) are as many and far more momentous differences, then among all Proteſtants whatſoever; and have been managed with as much bitterneſs of Spirit, and Invectives one ſide againſt another; the Jeſuits againſt the Dominicans, the Seculars againſt the Jeſuits, &c. as ever they have written againſt Proteſtants. There is not a Controverſie between them and us, but the ſame is controverted by ſome of theirs, as Bellarmine See Dr. Potter's Anſwer to Char. miſtaken, c. 7.doth plainly confeſs. Beſides, there is a German Doctor, who hath collected out of Bellarmine himſelf Two hundred thirty ſeven Contradictions, and ſet them down in his own words, as my Authour tells me. There are differences among us, but not about the great and weighty Points of Religion, which are in Scripture laid down plainly and clearly▪ but Circumſtantials, and matters of more Intricacy and Speculation; where yet an unity of Faith and Love may be maintained, under a diverſity of Opinion; yet are all agreed againſt Popery on the one hand, and Prophaneneſs on the other. There is difference of Opinion among Phyſicians, yet all agree an Hectick is no good Conſtitution, a Pluriſie, Feavor, Conſumption, are dangerous Diſeaſes, and not to be ſlighted: Difference among Lawyers, yet all agree Treaſon, Felony, Murder, are Capital Crimes. So difference among this and that Party, but all agree in condemning Popery as Idolatrous, and prophane Ignorance, and contempt of God and godlineſs, to be deſtructive of Salvation.
5. But one thing more, ſay ſome, I am The bad lives of ſome Miniſters.troubled at, and it much confirms me in my way; I ſee many Miniſters that can Preach well, who live but badly; and ſure if there were ſuch need of ſtrictneſs, they who know ſo much, and ſpeak ſo well, would be careful to practice it. Anſwer, Woe to the World becauſe of Offences, but woe and woe again to them by whom the Offence cometh. If Elie's Sons be Sons of Belial, they make the Lord's People to 1 Sam. 2. 12, 17.tranſgreſs; and ſome to abhor the Sacrifices of the Lord. And who ſeriouſly reflecting on this, can chuſe but cry out with the Prophet Jer. 23. 9. My heart within me (bleeds) is broken, becauſe of the Prophets, Jer. 23. 9. 11. 14, 15.all my Bones ſhake, verſe 11. For both Prophet and Prieſt are prophane,—They commit Adultery, and walk in Lies: They ſtrengthen the hands of evil Doers, that none doth return from his wickedneſs.—And after, from the Prophets of Jeruſalem is prophaneneſs gone into all the Land. But our bleſſed Saviour hath directed what to do in ſuch a caſe; Mat. 23. 2.what they bid you obſerve; that obſerve and do: But do not after their works, for they ſay and do not. But though ſome are ſo, bleſſed be God all are not: There are many that are like their Maſter, Acts 1. 1. Sayers and Doers, who teach by Life as well as Doctrine; And can ſay with the Apoſtle, Thou haſt fully known my Doctrine, manner of Life, Purpoſe, Faith, Long-ſuffering, Charity, Patience, 2 Tim. 3. 10. Yea, who can appeal higher; ye are witneſſes and God alſo how holily, juſtly and unblamably we have had our Converſation amongſt you.
Thus Reader have we done with thoſe Excuſes of the firſt ſort, viz. as to Sin: I ſhall more briefly diſpatch the other two remaining, and now come to ſpeak of Excuſes as to Duty.