vaile or curtaine drawne over their hearts which is never taken away untill men turne to the Lord at which tune it is taken away as the Apostle most excellently discribes 2 Cor. 3. 14 15. 16. Rom. 12. 2. God must give them repentance before they can acknowledge the truth 2 Tim. 2. 25. Whence it is that naturall men are never a whit or very little troubled for their sinnes be they never so many and hainous Yea after long custom in sinne their hearts and consciences are so brawned and hardned yea so feared as with an hot Iron and cast into such a dead sleep by Satan that their consciences become meere Idol consciences even wanting a month to speake because it wants eyes to see Indeed as dumb Ministers in the world goe for good Ministers because quiet 〈◊〉 so ignorant and tongue-tyed consciences 〈◊〉 for good ones with men of the world though the time will come that men shall curse both those â—inisters and this peace of their consciences for 〈◊〉 them so quietly to Hell Because if each of these had done his office they could never have miscaried For forget thy good deeds and God will remember them remember thy evill deeds and he will forget them Sect. 18. Secondly It is the peculiar office of Gods spirit to convience of sinne As it is John 16 8. 1 Cor. 2. 10. 12. 15. 16. For as none can behold the Sun but by the benefit of the Sun So none can know God nor the things of God but by the revelation of God 1 Cor 12. 3 8. Mat. 16 17. Luke 21. 85. God is the Sun of our soules his word as a sun dyall in which may bee seene all the letters either by day or candle light but to know what a clocke it is and how the time passes the Sun must shine So without Gods spirit we cannotby the word know how it fares with our soules For whereas sin comes with conception and some morall principles by education grace comes only by inspiration as experience teaches It is said that Melancton having found the word most easily to prevaile with him doubted not but his preaching should doe wonders upon others but having tryed he sound and confess that old Adam was too strong for young Melancton whence he resolved upon another course viz. to add unto his preaching faithfull and servent prayer for them saying though our reasons cannot open their eyes yet God who brought light out of darkâ—nesse can doe it and therefore we pray unto him with the Prophet for his servant 2 Kings 6. 17 Lord open their eyes And certainly if arguments or the evidence and demonstration of reason drawne from the very word it selfe could convince the judgements and change the minds of our malicious adversaries ther needed no more to be spoken then hath been spoken in the former treatise and this to cure their Enmity Prejudice and Misprision towards Religion and the Religious Yea admit they but minded what hath now been said of this argument what could they have to object For iâ— the religious whem they tearme Puritanes are so far from justifying themselves that their thoughts are chiefly taken up with their owne wants and infirmities and that they account their vâ—r◠〈◊〉 〈◊〉 as filthyr â—ggs And that their 〈◊〉 the 〈◊〉 do indeed through ignorance and blâ—â—dues justâ—fie themselves and thinke they are pure and without sin whâ—n they are not in any degree purged from their filthinesse as hath been plentiâ—ully proved Let them acknowledge yea let all men uprightâ—y and imparâ—ially confesse that the reputed Puâ—itaâ—◠〈◊〉 no Puâ—iâ—ane but that their accuseâ—s who raiâ—e and cry out so against Puritanisme are every of them both notorious Puritans and the right heires aparant to him â—ho is the Father of lyes John 8. 44. For see how scandalous how slight how false and forged thiâ— their accusation is so are all the residue as I shall be able easily to evince For they are no more guilty of the things they are accused then Benjamin was oâ— Josephs Cup when it was put into his Sack But it is the spirit of God alone that can convince men both of their sinfullnesse and maliciousnesse For as meer sence is uncapable of the rules of reason so reason is no lesfe uncapable of the things that are supernaturall The true knowledge of the nature and state of the soule must come by his inspiration that gave the substance With the spirits helpe the meanes can never be too weake without it never strong enough Wherefore let us importune God the father who only hath the key of the heart for his holy spirit to become their teacher then shall their understandings be opened to discerne the truth cleerly as it fared with those Disciples Luke 24. 44. 45. and their hearts changed as St. Pauls was Acts 9. In the meane time let us pray for them as Christ for his murtherers Father forgive them for they know not whâ—â— they doe Luke 23. 34. And so much concerning your first Misprision Now let us heare what else you stumble at Sect. 19. Question You have sufficiently satisfied me touching who are and who are not pure in their owne eyes But secondly they are grieviously accused â— rash judging and sensoriousnesse Answer I confesse it but the truth is not they buâ— their accusers are guilty of this crime also as it â—a red between Ioseph and his mistris Who grieviously complained of him when he had more reason to complaine of her For bring both to the tryall and you shall find that they are the only censurers who cry out so against censuring and that those who are condemned for judging rashly doe indeed but judge justly and warrantably according to the rule of Gods word Now that the accused are not guilty will appeare by many particulars as First they are so farre from judging men for appearances or motes or some suddaine eruptions that they neither doe nor dare judge any one wicked for this or that single act of grosse impiety For admit they seen man once drunke or heare him overlash with his tongue in a passion or find him convicted of some foule enormity they hold not this a suffi cient ground to conclude him a wicked man or an Hypocrite when the maine tenor and course of his life besides is a continued current of honesty and goodnesse No they know and are acquainted with the word and therefore are better taught then to be so uncharitable Well may they suspend their good opinion in case of some unexpected misdemeanor or for lesser evills either affected or often repeated but they know that every bad act does not denominate a sinner One act makes not an habit every vice is a sin but every sin is not a vice Once being overtaken with drinke makes not a drunkard nor one oath a swearer nor one falshood a lyar Yea a trip in the way sets a man somewhat the more forward if he doe not fall One act can no
it written in them Psal 37. 31. And to keep his commandements in their hearts Pro. 3. 1. 4. 21. To have contrite hearts Psal 34 18. Repenting hearts Rom 2. 5. Faithfull and beleeving hearts Rom. 10. 9. Willing hearts Exo. 35. 5. Meeke humble and lowly hearts Mat. 5. 3. to 6. and 11. 25. To have stedfast Isay 38. 3. stable Heb. 13. 9. Wise Pro. 18. 15. and understanding hearts 1 Kings 3. 12. To have single hearts Ephes 6. 5. Sincere hearts Gen. 20. 5. True hearts Heb. 10. 2â— Honest and Good hearts Luke 8. 15. Pure hearts 1 Peter 1. 22. Mat. 5. 8. Cleane hearts Psal 51. 10 and Perfect hearts 1 Kings 8. 61. Psal 101. 2. Isay 38 3. And what can be further said whether in praise of the owne or in dispraise of the other But take another instance for our scoffing Adversaries will never be sufficiently convinc'd untill God gives them new hearts Sect. 13. Secondly As the regenerate and unregenerate beleevers and unbeleâ—vers differ in their hearts so no lâ—sse in their sight and knowledge of spirituall things Whence all men in their naturall condition are said by the Holy Ghost to be blind and in darkenâ—sse Psal 69. 23. John 12. 40. Matth. 4 â—â—6 and 15. 14. Ephâ—s 4. 18. 19. and 5. 8. 1 Peter 2. 9. Whereby is meant the darkenesse of their understandings To bee Foolish Isa 56. 10. Rom. 1. 21 22. Jo. 3. 19. Ignorant Jer. 4. 22. Rev. 3. 17. Drunken and Asleepe not knowing what they doe Luke 23. 34. Mad Luke 15. 17. 2 Pet. 2. 16. No better then Beasts in their knowledge of spirituall things Jer. 51. 57. Psal 49. 12. As the Horse and Mule which perceive nothing Psal 32. 9. Acts 28. 26. And as if this were too little many of them blind their owne eyes with their wickednes Psa 2. 1. to 17. prejudice 1 Cor. 2. 8. Yea winke with their eyes that they may not see the truth Mat. 13. 15 Acts 28. 27. Whence God in judgement gives them the spirit of slumber eyes that they should not see and eares that they should not heare Rom. 11. 8. Yea shuts up their eyes Isay 6. 9. 10. and blinds their minds John 12. 40. And delivers them up to the prince of darkenesse to be further blinded Psal 69. 23. Ephes 6. 12. Whereas on the contrary God opens the eyes of beleevers Isay 42. 7. Acts 26. 18. To see the wonders of his law Psal 119. 18. Yea gives them the spirit of wisedome and revelation to teach them all needfull truths Ephes 1. 17. 1 Cor. 2. 10. Whence they are said in Scripture to have their eyes in their heads and open Eccle. 2. 14. And to have seeing and enlightned eyes Ephes 1. 18. and called children of the light of the day 1 Thes 5. 5. Counted a Sober Wise Knowing Vnderstanding people Deut. 4. 6. And that increase in knowledge daily pro. 4. 18. And many the like expressions mentioned in the word of God which I purposely omit Sect. 14. Which being so were the same but truly beleevrd rightly applyed and seriously considered As O that men would but beleeve the word of God to be Gods word it would soone put an end to all strife cure scoffers of their prejudice and misprision and make them love where they hate and hate where they love but this is the gift of God alone Wherefore I crave no more of thee but to minde what hath been spoken If it be thus that so long as wee remaine in our naturall condition we have eyes and see not cares and heare not hearts and understand not spirituall things as Christ himselfe plainely affirmes Mat â—13 15. and his Apostle Acts 28. 27. and before them both the Prophet Isay chap. 6. 9. 10. And that we are only bent to follow the way of our owne hearts Isay 57. 17. which are deceitfull above all things Jer. 17. 9. How is it possible the naturall man should be truly sensible of those swarmes those litters those legions of evill lusts and cogitations that lye lurking in his heart No this is only proper to the regenerate man who daily communes with his owne heart Psal 4. 4. brings it to the rule of the Law which is holy just and good Rom. 7. 12. hath the light of the Gospel Luke 1. 79. and the spirit of God to teach him all things 1 Cor. 2. 10. and who is in continuall combate betweene the flesh and the spirit Rom. 7. chap. Gal. 5. 17. For it requires thel ight of grace to see even the dust and cobwebs but to discern the smallest moats of evill in the houses of our hearts the Sonne of Righteousnesse must first arise in our soules Againe if their hearts be â—ncircumcised brawny hard c. they cannot feele sin If they are ignorant foolish no better then beasts in understanding If they be blind drunke and in the darke Yea if they be starke dead in sin and in soule they can no more see the spirituall corruption of their soules then a blind Aethiopian can see his blacknesse or then one in the darke can see his foulenes and deformity or then a dead man can feele the waight of a burthen when it is laid upon him Sect. 15. True it is that Korah and his company not for want of ignorance will compare themselves with Moses and Aaron and those shallow headed verbalists Acts 17. 18. will undervalue St. Paul not thinking him worthy to carrie their bookes after them for learning because he doth not in like pompous ostentation set forth himselfe but it is only in conceit wherein alone pride consisteth Secondly it cannot be denied but many naturall carnall yea vicious wicked men have inlightned heads and flueent tongues as had Balaam and Judas aâ—d Paul before his conversion and the Scribes aâ—d Pharisees but their hearts remaine darke and foolish as is plaine by Rom. 1. 21. 22. 25. 30. John 3. 10. whence even the wisest of them are called by our Saviour fooles and blind Mat. 23. 16. 17. 19. 24. 26. and 27. 3. 4 5. 2 Pet. 2. 16. And take this for a rule he that hath but a shew of holinesse hath but a shew of wisedome There is no knowledge to the knowledge of a mans selfe nor no knowledge of a mans selfe to the knowledge of his owne weakenesse Nor doe wee know that untill we can discerne sinne in every thing we thinke or speake or doe and still the more of either grace or wisedome we have the more wee know our sins and wants Thirdly I grant also that the most beefe brained Sensualist is wise enough to see small motes in others especially in the godly though they cannot discerne their owne beames as our Saviour shewes Mat. 7. 3. But this is no priviledge but a miserie springing from the deceitfulnesse of their hearts and which aggravates their offence so that it leavs them without excuse and will make them speechlesse as the great day of their
censure our fearing of God then their own blaspheming him and hold it a more haious crime for us to be sober then for themselves to be Drunk You may thinke it a bigg word for want of acquaintance with such But Drunkards and swearers know I speak truth And I the more confidently beleeve my own ears when I consider the Sodomites quarrell with Lot and many the like in scripture As how did the passion of Anger rob Haman of his reason when hee thought Mordicaies not bowing the knee to him a more hainous offence then his own murthering of thousands And Jezabels who thought it a greater sin in Eliah to kill Baals priests then in her selfe to slay all the Prophets of the Lord. But no wonder for as the Eye onely lookes to things without And as they that are vertiginus think all things turne round all err when the errour is only in their own brains so fares it with sensuall men transported by passion and given up to their lusts They put their own faults in that part of the Wallet which is behind them but ours in the other part or end which is before them Indeed self examination would make their judgements more charitable Sect. 63. 13. Thirteenthly The persons censuring and censured are as contrary in their natures as are Heaven and Hell Light and Darknesse God and the Divel the one being Satans seed and born after the Flesh the other being Christs members and born after the spirit John 3. 8. to 15. And this makes the one hate what the other loves A wicked man saith Salomon is abomination to the just and he that is upright in his way is abomination to the wicked Proverb 29. 27. even ouâ— wayes which God commands us to walk in as well as our persons are abomination to them Yea wee see by experience that there is a cursed Zeal in these men to maligne the Good Zeale of all men And that usually they are pleased best with that which angers God most No marvell then if they censure such as he loves best Sect. 64. 14. Fourteenthly They delight in censuring uâ— because Satan who is their God 2 Cor 4 4. and their Prince Iohn 14 30. and works in them his pleasure Ephes 2. 2. 2 Timo. 2. 26. is ever prompting them thereunto Acts 5 3. Rev. 12. 10. For it is Satan that speaks in and by them as once hee did by the Serpent It is his mind in their mouth his heart in their lips Matth. 16. 23. And they being his Sons Servants and Subjects thirst to do him what honour and service they can Nor can they pleasure him more it being the hopefullest way to discourage men in the way to Heaven quench the good motions of Gods spirit kill the buds and beginnings of grace draw them backe to the World and so by consequence damne their soules that can be to see that whatsoever they doe or speake base constructions are made thereof Whereas if they medled not with repentance nor troubled themselves about religion the world noâ— the divel would not meddle with them nor once trouble or molest them Besides their censures and false aspersions cause jealousies where there are none increaseth those that are mightily disables some from discerning the truth and much hinders others from beleeving it Sect. 65. 15. Fifteenthly Zoylus like they censure and speak evill of us because they cannot otherwise hurt us They dare not smite us on the mouth as the High priest served Paul therefore they smite us with the mouth as Zedekiah the false prophet served Michayah which is as bad or worse For deal they not with the godly as the daughters of Heth did by Rebecca Gen. 27. who made her weary of her life and forced her to cry out in the bitternesse of her soule What availeth it me to live verse 46. In which they imitate their Father the Divel who when his hands are bound vomits out a flood of reproches with his tongue Rev. 12. 15. I confesse they were wont Maximinus like to speake evil of us that so they might persecute us with the more shew of reason accuse us to the Prelats as the Jewes did Paul to Agrippa charging us w th many things but proving nothing neither could they well undo us if first they did not falsely accuse us as it fared with Jezabel touching Naboth and the wife of Potiphar touching Joseph Though a little information would serve for malice regards not how true any accusation is but how spitefull And these prelats were so farre from discerning or desiring to discern truth from slander that to the griefe of many good hearts no musick could be so sweet to their ears as to heare well of themselves ill of the religious And they were as ready to yeeld their aid as the other to ask it being men of the High priests humor who seeing none offer themselves set on work certain vile persons to accuse Christ of hainous evils that so thev might crucyfie him by a Law Yea our reverend Bishops and their bandogs dealt with a poor Minister or Christian just as the souldiers did by our Saviour First blind him then strike him and last ask him who was it that smote thee and hee might answer the best of the three It was thou O mine Enemy thou wast an Achittophel in the one a Doeg in the other a Belial in both Sect. 66. 16. Sixteenthly They censure and in censuring slander us that they may incite and stirre up others to do the like Resembling those ancient enemies of the Gospel who clad the Martyrs in the skins oâ— wild Beasts to animate the Dogges to teare them It is the nature of ignorant and ill bred people who walk after the flesh in the lust of uncleanesse whom St. Peter calls bruit beasts led with sensuality and made to be taken and destroyed to speak evil of the things which they understand not 2 Pet. 2. 12. And what one does is a Law to the rest As if one in their company but mentions the word Puritan or tells them how scrupulous and precise such an one is all the rest will strive who shall bee forwardest in spitting out his spleen against all the Godly As what a number of sharp and deadly Arrows will each of them shoote both at the good and goodnes Nor are they so satisfied but every one runs away with the cry and barks out the tearm against every honest man he meets whence it is that wee are censured and laught to scorne by the greatest number that we are made the common Butt of every ones malice and the subject of all their discourse Which yet is no disparagement to us for these are a generation of men that for matter of religion can scarcely discerne between their right hand and their left as it fared with those sixscore thousand Ninevites Jonah 4. 11 I might heap up instances to prove how strongly and strangely example prevailes to the committing of evill with
our Saviour Matth. 22. the Libertines Cyrenians Alexandrians Cilicians and Assians differ they never so much will joyne in dispute against Sâ—â—ven Act. 6 9. Herod neither loved the Jews nor the Jews Herod yet both are agreed to vex the Church Which is just our case if men had but wit to observe it a wicked man can agree with all that are wicked be they Papists Turks or Atheists prophans loose persons civil or moral men for all these agree in blindnesse and darknesse and they are all haile fellow well met but with sincere Christians and practizers of piety he can never agree the religious shall be sure of opposition because their light is contrary to his darknes and grace in the one is a secret disgrace to the other Sect. 2. Quest I confesse contrariety is cause enough of contention for different dispositions can never agree witnesse â—ain and Abel Isaac and Ismael Jacob and Esan there can be no amiâ—y where there is no sympathy yea though they be man and wife Parent and child yet if they be not alike they will not like Isa 5 20. 2 Cor. 6. 14 15. But in these times wherein are so many differences and opinions even touching the Protestant Religion how may one know who are in the right Answ First He that would know which is the truth must become spirituall for the Naturall man perceiveth not the things of the spirit of God but he that is spirituall understandeth all things 1 Cor. 2. 14. 15. Secondly He must resolve to practice what he knowes for if any will doe Gods will saith our Saviour he shall know the doctrine whether it be of God or no Job 7. 17. Psal 111. 10. Quest What speciall signes are there to direct the weake Answ That must needs be the truest Religion which is most reformed from mens traditions and comes neerest to the primative Church in the Apostles time and they are the best Christians who strive to imitate Christ and indevour to square their lives according to the rule of Gods word Quest So farre as I am able to judge none are so much cryed out upon and exclaymed against as they Answ And not without reason for if Christ hath once chosen them out of the world the world must needs hate them John 15 19. Neither can that be the true Religion which is nor every where spoken against Act. 28 22 It is the portion of all that will live godly in Christ Jesus to suff r persecution 2. Tim. 3. 12. yea to be hated of all men and Nations for his Names sake Matth 10. 22. and 24. 9 that is of all naturall men or the greatest part of men in all Countries and Nations for he that is born after the flâ—sh will be sure to persecute him that is borne after the spirâ—t Gal 4. 29. and it is quarrell enough to men of the world that we will no longer run with thet to the saâ—â— exâ—esse of ryot 1 Pet. 4. 4. Neither is Christ a signe to bâ— spoken against of many in Babilon or Assiria but of many in Israel Luk 2. 34. where all professe themselves to be Gods people Sect. 3. Quest But such as the world hates and persecutes for being religious are as opposite one to the other as Papists and Protestants Answ Not so for they differ one from another in nothing materiall at least not in the maine and fundamentall points of Religion but chiefly about discipline and things circumstantiall wherein each side strives according to the light they have received to come neerest to the forme which our Saviour Christ hath prescribed And this should be considered more then it is that honest and good men may differ in opinion not only in things triviall but in matters of greate moment provided they agree in the Fundamentall Articles of the Catholicque Faith and yet may and ought to continue brotherly love and communion as members of the same misticall body as many examples witnes both of the fathers and other eminent Christians as also our Saviours words who speaking of the fundamentall points penneth the league thus He that is not with us is against us Luke 11. 23. but of points not fundamentall thus He that is not against us is with us Luke 9. 50. I confesse in these last and worst times of which our Saviour foretold Matth 24 Love is waxed so cold and contention so hot vers 12. that it is a shame to see how even the best and holiest Christians differ in affection as they differ in judgement but this ought not so to be onely God permits the same for sundry reasons as 1 For the tryall and exercise of his children 2 That hypocrites may be discovered 3 That all obstinate sinners may be hardened Wherefore if we will be friends to our selves and the Gospel let us love all that professe Christ in sincerity and prefer as our heavenly Father doth the meanest beleever that feares God and makes Conscience of religious duties though in much weaknes before the most just and best accomplished formalist be his morall vertues never so rare and splendant alwaies provided they hold no opinions that raze the foundation And this is according to Gods estimation for the righteous that is the regenerate who are covered with Christs righteousnesse is more worthy then his neighbour Prov. 12. 26. therefore to be preferred And better is the poore that walketh in his uprightnesse then he that perverteth his wayes though he be rich Pro. 28. 6. With God it is not how rationall but how religious he respecteth a man nâ—t for his owne morall righteousnesse but for Châ—â—sts righteousnesse not for his grearnes but for his goodnes not for his birth but for his new birth not for his honour but for his holines whence godly Constâ—ntine rejoyced more in being the servant of Christ then in being Emperour of the whole world Sect. 4. Quest But many grievous things are laid to the charge of all Professors of Religion which makes me I know not what to think of them Answ Doe you know any evill by them if so suspect such but otherwise go not by report and that from the devils servants for then you will think meanly of all the Prophets Apostles and our Saviour Christ himself for they were slandered as much as any as the whole current of Scripture shewes Quest I can speak little of knowledge but they are accused of many things as first that they justifie themselves and are pure in their own eyes Answ I know this is laid to their charge but the truth is not they but their accusers viz Papists prophane ignorant and meer civill men Prelaticall Arminian scandalous and malignant ministers who are pleased either out of ignorance or mallice to call them puritans are guâ—â—ty thereof as I shall sufficiently prove if God permit First It is manifest that the accused are so farre from justifying themselves or being pure in their owne eyes that their thoughts are chiefly takâ—n up
most prank up our selves and detract from God is the false Nor would their scoffing adversaries accuse the religious of this crime were they not stupidly blind or divelishly malicous for how can it be thought that they are pure in their own eyes when ministers or other faithfull Christians can hardly comfort them or perswade them of Gods favour whereas their prophane accusers snatch the comfort of every promise they heare as belonging to them and find nothing amisse in themselves as commonly they think best of themselves that have least cause yea how afraid are the one to approach unto the Lords Table by reason of their unworthines whereas the other cannot be kept from it though they are told from the word that they eate and drinke damnation to themselves as not dâ—cerning the Lords body nor once examining their owne hearts 1 Cor. 11. 27. 28. 29 30. Sect. 5. I confesse there are a generation whom the blind world suspects for religious that think too well of themselves whom the holy Ghost hath well painted out Pro. 30. 12. Isa 65. 5. Luke 18 9. they are as righteous as Christ himself they cannot sinne or be n Christ and then sin if you can they neede not â—ray nor repent God can see no sin in them nor be â—ngry with them c. namely your Antinomians â—ut farre be it from me to acknowledge them religious a people who will not allow the Law either to â—e a schoole-master unto Christ or for a rule â—o walk by yea if I speak for or spare to speak against these white devils let my words be underva ued and my errors aggravated for such take the â—eady way to plucke up all piety and the power of Religion by the rootes yea they shame Religion by professing it and make Gods truth suspected â—hough iâ— men were wise they would not accuse the sober for what drunken men do nor the wise for what fools do True they have a forme of Religion and a feâ—orish kind of zeal but hear them discourse and you shall soon see that an ignorant pride hath frighted them out of their wits and that they are a people whom Satan hath reserved for there last times and violently stirred up to disturbe the peace of our Church and to hinder that blessed reformation so much fought after and hoped for which nothing could hinder so much as errors on the right hand and Satans transforming himself into an Angel of light â— Cor. 11. 14. And so much to prove that the accused doe not in the least justifie themselves Now bring we their accusers to the tryall and you shall see it is far otherwise with them As Sect. 6. First How common is it with all that are in their naturaâ—l condition that are scoffers at Religion or that at any time use the name Puritan in â—â—risiâ—n to have all their thoughts yea and their words too taken up with other mens faults and their owne perfections Luk 18. 11. c. yea whatsoever their words and actions be they thanke God they have good hearts and mean aswell as the best and they have so strong a faith that they never doubted in all their lives yea it were pitty they should live if they did not beleeve in Christ and hope to be saved by him never considering how that perswasion only which followes sound humiliation is faith that which goes before it presumption for as Saint Ambrose speaks none can repent of sin but he that beleeves the pardon of sin nor none can beleeve his sins are pardoned except he hath repented No they have not the wit to know that as faith is wrought by Gods spirit so where it is wrought it brings forth the fruits of the Spirit mentioned Gal. 5. 22. whereas presumption as it is of the flesh so it brings forth the fruits of the flesh vers 19. But the better to know the purity of their hearts Aske them are you proud a good question to try whether a man be spiâ—â—tuall and his knowledge experimentall whether he be acquainted with his own heart c. they will answer proud no not they none are proud but fooles and they hate a proud man c. And yet it is pride only mixt with ignorance that makes the answer they condemn pride but it is with a greater pride Men that care only to seem Christians if they can get Gods livery on their backs and his name in theiâ— mouthes if they can keep their Church give an Almes bow their knee say their prayers pay their tithes and once a year receive the Sacrament not caring how corrupt hearts how filthy tongues how false hands they have they thinke themselves as compleat Christians as live and that they may out-face all reproofes when the truth is they are so far from being Christians that they have not made one step towards Christianity for the first step to Religion is to love Religion in another whereas these men generally hate scoff at and persecute the power of Religion wherever they perceive it And doth not God hate them so much more then pagans by how much they being pagans pretend themselves and might be excellent Christians But Sect. 7. Secondly Let a Minister come to any ignorant worldling and such are all that are not Religious and question withthem upon their death-beds about their estate or ask them how their soules fare and what peace they have What is their manner of answering especially if they have not been notorious offenders are they a whit troubled for sinne either originall or actuall or will they acknowledge themselves to be in a lost condition without Christ no their consciences are at quiet and they are at peace with themselves and all the world and they thank God no siâ—ne troubles them they have been no mâ—râ—herers no Adulterers no common drunkards neither have they been oppressours yea will such an one say I doe not know that I have wronged man woman or child I have been a Protestant and gone to Church all my dayes c. The middle sort of Christians so called have a notable way to delude their owne soules and to put of all reproofes and threatnings namely by comparing themselves with such as are worse then themselves counting none wicked but such as are notorious for wickednesse as for example because they are not so drunke as Nabal they thinke themselves sober because not so proud as Haman therefore they be humble because not so bloodily minded as Doeg therefore they are mercifull because not so trecherous as Judas therefore loyall because neither Gallowes nor pillory can take hold of them therefore they are honest and square dealers Nor can there be a more plausible deceit for as the swarthy compared with the Blackmore thinkes himselfe fair so civiâ—l men looking upon the prophane admire their owne holinesse But such should do well to mind what our Saviour â—aâ—â—h Matth. 5. Except your rightâ—ousnesse exceeds the rightâ—ousnesse of the Scribes and Pharisees ye shall
learne to â—oe well Isay 1 16. 17. for as grace enters into the heart sin goes out like â—â—re out a vessell when wine is powred in Or as it fares with Women that having once conceived cannot admit of a second conception untill they be delivered of the first They Saith St. Paul that arâ— Christs have â—ruâ—ified the flesh with the affections and lusts Gal. 5. 24. But more fully to the point iâ— hand is that 2 Tim. 2. 19. The foundation of God remaineth sure and hath this seale the Lord knoweth who are his and that we may know likewise who are his it followeth excellently Let every one that calleth on the name of Christ depare from iniquitiâ—â— Words and actions expresse our hearts to men thoughts to God So that this is one infallible rule which the word of God hath set downe whereby in many cases one man may know and judge of another for the tree is knowne by his fruit Mat. 12. 33. Sect. 21. 2. The second rule is by his words and this is no lâ—sse infaliable for out of the abundance of the heart the mouth speaketh Mat 12. 34. A good 〈◊〉 saith our Saviour out of the good treasure of his heart bringeth forth good thingâ— He will be as carefull of what commeth out of his mouth as what enters into it and as circumspect to keep his speech free from obsâ—enety and prophanesse as his meat from poyson He will either â—e silent or his speech shall be better then silents Yea his tongue usually as being touâ—ht with a coale from the Altar ministreth grace unto the hearers and warmes the affections of the standers by Whereas contrarily An evill man out of the evill treasure of his heart bringeth forth evill things Mat. 12. â—5 Yea his tongue is so set on fire from hell James 3. 6. that your eares willglow tâ— hâ—â—r him For for the most part he utters nothiâ—â— but 〈◊〉 and filthy language 〈◊〉 with oâ—ths â—nd untruths Yea it is much if oatâ—s sâ—rivâ— noâ—â—or nâ—mber with words scoffes with oathes â—nd vâ—ine 〈◊〉 wiâ—h both So that their very spâ—eâ—h â—ewraâ—â—th them as she said to Peter and Sir Thomas Moore to 〈◊〉 or as Austine of Ciprians stile For as if it weâ—â— not miserie enough for them to be wicked except they also shewed it to the world that others might hate them for the same and certainly it is both a mercy to us and a just judgement of God upon them that their tongues are as bad aâ— their hearts like serving men they suddainly tell us without asking who ownes them whether God or the Divell that Satan and not the holy spirit beareth â—ule in their soules For where have you a drunkard or swâ—arer or lyar or lustfull person and the like so wise but he must tell to every one that comes in his company that he is such an one Even as a fâ—â—le â—â—lleth every one â—e meers that he is a foole Eccles 10. 3. And indeed as oylâ— will not be hid in water No more can superlative wickednesâ—â— be kept close in the heart For heare such but speake and you shall find them to be of the sâ—rpents broods â—ither by their swearing or by their ribâ—ulâ—ry or â—y their venting some way their enmity and mâ—liâ—â— against Cods people and goodnesse Which 〈…〉 how can they blame us for granting whaâ— they boâ—h 〈◊〉 â—nd invite us unto Or for indeavouring thâ—â—â—haâ—â—ood which if wise they would vâ—â—ue more â—hen â—en thousand worlds But thirdâ—y 〈…〉 tâ—eir pasâ—â—on they would but heare reason Bâ—sides ouâ— warrant from Gods word and their inviting us so to doe It cannot be otherwise in the judgement of nature for the tongue saith Pithagorus is the bewrayer of the heart And a man is by nothing better knowne saith Seneca then by his communication The habit of the mind saith Diogines is best perceived by a mans talking And Socrates is peremptory that he who cannot rule his tongue can much lesse rule his lusts And another of them There is the like correspondence between the heart and tongue that is betweene the bell and clapper Evill speaking discovers an evill heart as the striking of the clapper does a broken bell Yea It were sencelesse to beleeve the contrary for is it possible that the fountain should be pure when the streames which flow from it are â—o corrupt Can it be imagined that one should defile his owne tongue that he may defile anothers eares That he should take the fire of his owne lust and by the utmost of his endeavour fling it in at the windowes of every soule that heares him to set them on fire also If his heart were not altogether gracelesse Nor is this all for least this poyson should not hurt he conserves and sugars his filthinesse in wit that death may be sure to be swallowed And that it may enter and piarce the deeper he pointeth it with the sharpnesse and pleasantnesse of invention and eloquence so becomming a Divell unto men by turning wit into temptation and perverting that excellent issue of the soule to be a factor for the flesh Yea to carrie errands of beastlinesse betweene the inventer and the hearer so becomming a destroyer of soules while it foldeth up the sin in sweetnesse Now well may the clusters of grapes which grow upon a spirituall vine be hid under the leaves of temptation sometimes that they cannot be seen but it s never knowne that grapes and garicke grow upon the selfe same stalkâ— Nor will any man beleeve good wine to be in that vessell from whence vinegar is dayly drawne forth True it is such an one may flatter himselfe and boast that he hath a good heart and meaning what soever men judge of his words But Satan gulls him most grossely for besides what hath been spoken The Holy Ghost witnesseth that there is no fellowship betweenâ— light and darkenessâ— Christ and Belial 2 Cor. 6. 14. 15. That the Arke and Dagon cannoâ— lodge under the selfe same roofe 1 Sam. 5. 4. And our Saviour Christ tells us plainely that both good and bad at the last day shall be judged by their words Mat. 12. By thy words thou shall be justified and by thy words thou shalt be condemned verse 37. Yea how light soever thou makest of them thou shalt give an account at the day of judgemâ—nt for evâ—ry idle word thou speakest vâ—rse 36. Away then with that more foolish then common boast of a good hâ—art when the tongue is foule and the lifâ— filthy For when smoake comes forth of the chimny there must needs be fire on the harth when the floods of corâ—uption come gusâ—ing out at thinâ— â—yes hands and mouth there must needs be a fountain within thine heart which maintaines them True we know nothing of thy future estate or touching Gods decree what then It is easie to say whether it be day or night with thee although wee neither sâ—e Sâ—nâ—or â—or Moone Thou seest not the wind thine heart
thy braiâ—es thy soule but the noyse and opâ—râ—tion of â—hâ— wind doe prove it The panting of the hearâ— doth expresse it the thoughts and imaginâ—tions of the brâ—iâ—â— does declare it and life sencâ— and motion shewes that thou hast a soule in thee And so much of the first particular Sect. 22. 2. Secondly nor do they determin of any ones finall estate be he never so wicked Well may some sensuall â—gnoramous or enemie to Religion who hath no more skill in Scripture then a beast hath in musicke doe 〈◊〉 calling others that are lesse civill or more vicious â—hâ—n himâ—elfe râ—probates But I never heard a knowing â—hâ—â—sâ—ian use the Phraise in such a sence of any 〈◊〉 person Secondly 〈…〉 professor of Religion answer a â—câ—â—â—ing 〈◊〉 that sets â—is wiâ— and learning upon the â—â—nters to argue against the tâ—uth and floute at 〈◊〉 that he sâ—â—mes to be of a reprobate judgemâ—nt in calling good evill and evill good Isay 5. 20. Or othâ—â—s that oppose and persecute the truth that they â—re â—or the present in a reprobate condition which may be affirmed of all the Elect before their câ—nvâ—rsiâ—n â—t being a true rule whosoever is coâ—vâ—rted shall be saved but all that shall bâ— sâ—veâ— are not converted Or lastly they may happen to tâ—ll such as are ignorant of the principles of Religion or such as are meerely civiâ—l that they are yet in their naturall condition and enemies to God And that they are no way fit to â—ye before they are able to yâ—eld a râ—ason of the hope that is in them and can prove a manifest change in themselves which is a truth undeniable for except wee be borne againe we can never enter into the Kingdome of God John 1. 13. and 3. 3. 6. 1 Pet. 1. 23. Rom. 8. 13. 1 Cor. 15. 50. Gal. 6. 8. 1 John 2. 29. and 3. 9. and 5. 4. 5. 19. Yea these are not only truths but â—uch profitable truths and wholesome Items such faithfull friendly and soule saving offices that had they eyes to see it and hearts to make use of it they would more love us for this our love and faithfullnesse then Jonathan did David for his fortitude And heartily blesse God that ever they met with such plaine dealing people I know and that by experience our eâ—emies are either so ignorant that they cannot distinguish betweene these expressions and the former Or so malicious that upon all occasions they will wrest our meaning so as may make most to our reproach I know also that it is a dayly slander cast upon thâ— religious and beleeved through a combination and â—onfederacâ—â— of their envie and ignorancâ— that we doe judge them reprobates damn them to the very piâ— of Hell And that we are like those passionâ—te spirits Luke 9. 54. 55. who seeing the Samaritanes lessâ— couâ—tious to our Saviour then they expected would have fire from Heaven in all hast to consume them But it iâ— altogether false and they who have thus affirmed are bound to repent of it For first we thinke lesse â—â—ale more â—â—arity and discretion faâ— better and doe acknowledge that his detestation is too deep who will burne his linnen because t is soulâ— Secondly there is so little truth in the other pâ—râ— of this calumny that I could never yet heare of â—ne â—aâ— that being a professor of religioâ— or any whit verst in the Scripture durst in the least measure undertake to determine of any ones finâ—lle estate Yea take one that is the moâ—â— rashly sensorious and ridged the most strict or indiscreet Novice in Christianity that ever was And he will confesse that what the most vile are he haâ—h been and what himselfe is the other may be before to morrow As who can be acquainted with the histories of David Solomâ—◠〈◊〉 Peter Paul Mary Magdalen the Tâ—iâ—fâ— c. And not acknowledge that the streames of â—â—ue â—â—pâ—ntance flâ—wing from Faith in Christ wilâ— wâ—sh cleane aâ—d quâ—te remove the foulest sinnes wâ—â—thâ—â— Thâ—ft wâ—o â—edâ—me pride murther persecuâ—ion of the â—â—uth sâ—râ—â—ry idolatry and the like Yea they know from the word that even the sinne against â—he holy Ghost were not unpardonable if the partie could but repent And that Gods mercy is often such that where sinne most abounds there grace may as much abound As in St. Paul Mary Magdalen c. Luther was a Monkâ— St. Austin a Maniâ—hee Yea one fright changed Saâ—l a bloody persâ—cuter into Paul a most famous Preacher And not seldome doe they prove the rarest Christians who have longest continued in Satans service that they may with double industry redeeme the time they have lost and the evill they have committed As it is oâ—ten observable in Scripture that the children of women long barren proved most famous and excellent As Sara brought forth Isaac Rachel Joseph Hannah Samuel Manoa Sampson and Elizabeth John the baptist Not that any should presume to sinne or continue in sin that grace may abound For we read not of a pardon for such a sinne Briefly to shut up and stop the mouth of this slander Let the malicious know that as it is with trees whereof some are fruitfull in the beginning of Summer some a little after some iu the midst and some at the latter end thereof So it is with Gods Elect and only they are counted barren and unfruitfull by us which beare no fruit at all neither in beginning middle or end Or as it fares with women that are a long time barren who notwithstanding may afterward prove fruitfull and happie in child bearing Though I could say more to make thee ashamed for so slandering the servants of God if it were profitable for thee to heare it But I feare least when I have rescued them thou shouldest cut thy owne throat with the same weapon And yet I know no warrant I have to bawke any particle of divine truth Wherefore heare it and in case it doe prove thy bane thanke thy selfe I am guiltlâ—sse The case is this Thou thinkest we judge every notorious sinner or malicious Persecuter a very reprobate though he be but in the midst of his way But this is so far from truth that we can call God to witnesse we dare not pronounce definitive sentence upon the wickedest man aliâ—e though we even see his departure to be never so suddaine or desparate knowing that the mercy of God may come between the bridge and the brooke betwixt the knife and the throat And that repentance may be suggested to the heart in a moment in that very instant But this only may be there is no promise for it Many threatnings against it like that Proverbs 1. 24. to 32. little likely hood of it And certainly such an one leaves behind him to his friends but small hope and comfort of his salvation And so much of the second particular Sect. 23. 3. Thirdly Neither can it be proved that any one of them dares judge the worse of another for what he hath
reioycing in it boasting of it yea pleading for it and applauding our selves for our wickednesse Between sin prevailing as a Tyrant and sinne raining as a lawfull Soveraigne Against the intention and with full resolution Between being hunted by sinne and Satan untill we be overborne by the violence and strength of his temptations and our owne corruptions and so led captive against our wils and besides our purpose and contrary to our resolution and yeelding full consent yea hunting after sinne and the occasions thereof Yea drawing sinne unto us as with cart-ropes and committing it even with greedinesse Between being better and more carefull afterward as Peter after his deniall and being hardned through the custome of sinne growing worse and worse because iudgement is deferred and thou hast hitherto scaped punishment Between yeelding to one sinne and entertaining all that offer themselves So adding sinne unto sin and heaping up wrath against the day of wrath Between being surprised on the suddaine when Satan hath us at some extraordinary advantage of time place company c. and committing it upon deliberation advisedly and of set purpose Yea studdying plotting and devising how to make others joyne with us in the same sin Between rising up againe by true and unfained repentance being sensible of our owne weaknesse bewailing the same carefully looking to our feet striving to â—unâ—â— more swiftly in the way of righteousnesse flying â—â—to God by fervent prayer desiring the assistance of his spirit whereby we may be able to mortefie our flesh and the corruptions thereof never resting untill we have throughly washed our poluted soules with the blood of Christ applyed unto us by a lively faith and willfull impenitencie joyned with hardnes of heart Even blessing thy selfe in thine owne heart saying J shall have peace although J walke according to the stubbornenesse of mine owne heart Yea the difference is such that the Holy Ghost in favour of the sinceere and upright will not vouchsafe to the one the name of sin As see 1 John 3. 9. Who so is borne of God sinneth not that is with full consent of will and what saith the Law it selfe If violence be offered to a virgin if she cry â—ut shee shall not dye but if she cry not out she shall be punished with death Deut 22. 25. 26. 27. Sect. 29. Which being so may make thee of another mind that is to thinke much better of them whom thou condemnest and far worse of thy selfe 1. Better of them for no mortall creature can be so vigilant or Argus eyed but sometimes he may be surprised by an enemie Sometimes grace is asleep in the holiest and wariest breasts while they are miscaried by their passions to their cost To be alwaies and unchangeably good is proper only to the glorified spirits in Heaven For in the Church militant here below a man may be a good Archer though he doe not alwayes hit the marke Yea it hath ever been held that a few times hitting countervailes often times missing 2. Worse of thy selfe For have they committed such and such sinnes and so broken their promise and vow made unto God in baptisme It was full sore against their wils but thou never hadst the least desire to performe thine Yea it hath ever been thy whole delight to breake the same And certainly he is an honester man that owing a great sum of money and promising payment thereof payes what he is able though he fall never so short of it then he who owing the like sum making the like promise is so far from paying what he should that he squanders away what he hath and never intends to pay a farthing Are their sins in them great sinnes as great in them as in thee what then There is sinne in the regenerate there is nothing but sinne in the unregenerate Even the Spouse in the Caticles justly complaines of her blacknesse yet she is faire among other women Cant. 5. Though the Publican was not simply and sufficienrly justified yet he was rather justified then the Pharisee Our good actions cannot iustifie us because in them the flesh lusteth against the spirit Nor yet can our ill actions condemne us because in them the spirit lusteth against the flesh Wee are all bound to keep the Law and might have kept it perfectly had it not been our own fault But since the Fall we cannot keep one tittle of it so sinne we muâ—t of necessity and the wages of every sin is death by that law yet no necessity of dying the death except we love death more then life For God in his infinite wisedome and goodnesse hath not only found out a way to satisfie his justice and the law but given his only begotten sonne to dye for us and to redeeme us that whosoever beleeveth in him should not perish but have everlasting life Iohn 3. 16. A mercy offered and a way found out that may astonish all the sons of men on earth and Angels in Heaven But are we beleevers or unbeleevers this is the maine of all for First God esteemes of faith above all other graces deeds or acts of ours John 6. 28. 29. Secondly If we are beleevers we have Chriâ—t for our sur ety and he hath redeemed and delivered us from the rigor and curse of the Law Gal. 3. 13. and 5. 1. Rom. 7. 6. and 10. 4. Neither are we any longer under the law but under grace Rom 6. 14. and shall be iudged by the perfect law of liberty Gal. 5 1. James â— 25. Because Christ hath sufficiently satisfied his fathers justice for all the sinnes of the faithfull and paid our debt even to the utmost farthing Isay 53. 4. 5. 2 Cor. 5. 21. Heb. 9. 26. 1 Pet. 2. 24. Rom. 3. 25. 26 1 John 1. 7 9. Yea if we lay hold on him by a lively faith our sins are his sinnes and his righteousuesse our righteousnesse Jer. 23. 6. Psal 4. 1. Not that we may sinne the more freely for even to beleevers the Law is given that grace may be required and grace is given that the law may be fulfilled by us evangelically for us by Christ whose righteousnesse is ours perfectly The Law is a glasse to shew us our spots the Gospel a fountaine to wash them away Wee looke upon the Law to keepe us from presumption and upon the Gospel to keep us from dispaire True every sinne a beleever commits deserves damnation but no sinne shall condemne but the lying and continuing in it Secondly so our failings be not willfull though they be manyand great yet they cannot hinder our interest in the promises of God For God that worketh in us both the will and the worke Will accept the will for the worke and that which is wanting in us Christ will supply with his owne righteousnesse He respecteth not what weâ— can doe so much as what we would doâ— and that which we would performe and cannot he esteemeeth as though it were performed Sect. 30. Heare this
Yes their owne consciences beare me witnesse only I wish his Majestie and so many as side with the Prelates would as truly imitate that French King as they did that Dragon Sect. 68. 2. Secondly if any that heare me have been thus rashly censorious in making ill constructions of all that the religious doe and find that these or some of them have been the genuine reasons of their so doing Let them with Ephraim Jer. 31 19 strike themselves upon the thigh Or with that Publican Luk. 18. 13. smite their breâ—st And with amasement and indignation say what have I done I have deeply censured and condemned the generation of the just I have often raised an ill report of them as those false hearted spies did of the Land of Canaan Numb 13. 32. 33. And that scandall passing through many mouths hath multiplyed like a snow ball which at best hath left such a scarr of suspition upon their names and credits that even death it selfe will not be able to cure Whereas the Scripture sayes Cursed be he that smiteh his neighbour secretly Deut. 27. 24. And him that prively slandereth his Neighbour will J destroy Psal 101. 5. And as I have thus depraved some having more malice then matter against them so I have corrupted others and forestalled their judgements with prejudice which may prove the bane of many a soule Woe is me what shall I doe least God teare me in pieces and there be none to deliver I have been long enough instrumentall to Satan I will now and hereafter by Gods grace serve my Saviour who is a master without compare O that my God would give me a heart and answerable abilitie to be as faithfull a friend to Religion as I have been a bitter enemie Let this I say be thy confession this thy resolution otherwise know for a surety that while thou scoffest at his children God laughs at thee Pro. 1. 26. And that it will be bitternesse in the end For what evill is done to them Christ takes as done to him Acts 9 4. And who so thinkes holinesse a crime or religion a disgrace is so farr from being of his spirit that was a man after Gods owne heart that there cannot be a greater argument of a foule soule held by satan in a snare and taken captive of him at his will Neither let satan nor thy seduced and deceitâ—ull heart deceive thee in thinking thou hast any share in Christ or the least sparke of grace for though a man may through his hypocrisie condemn that evill in another which he alowes in himselfe yet he cannot condemn the good which himselfe is indued withall For good cannot but reioyce and delight in her like Sect. 69. 3. Thirdly for a word of advice to the godly If all naturall men are so apt to censure the religious cause or no cause And that they have so many reasons to induce them to it Let us for our Makers and for our blessed Redeemers sake take heed what we doe least we shame our profession and make the way of truth evill spoken off 2 Pet. 2. 2. Not that I expect their mouths should be stopt for faults they would find in Christ himselfe did he live amongst them neither can God please them as you may see by their continuall murmuring at the severall passages of his providence Being like the Jsraelites who were never content for when they had water they murmur for bread when they had bread they complaine for flesh as if they had boarded with God and he were to provide them dyet and they good men honestly paid for what they tooke Only let them have no just occasion to censure and speake evill of us for though all true christians passe under their sharpe censures and bitter reproaches yet I cannot yeeld him a true servant of Christ that deserves it Wherefore if we belong to Gods familie let us shew what house we come off not only by our Livery but by our living The sonnes of God must bee pure blamelesse and without rebuke Phil. 2. 15. And in the primative times a Christian was known from another man only by the holynesse and uprightnesse of his life and conversation as Tertullian reports And great reason there is for it for first malice is very quick sighted to spie faults secondly the Saints like a Beacon upon an hill have all eyes upon them Thirdly vertue or vice in them shall be sure to be margend with a pointing finger Fourthly in purest things the smallest spot is sooner seen then greater staines in baser stuffe every little mote is seen in a cleere glasse which will not be diâ—cerned in an earthen pitcher A small spot or wart or freckle in the face is a greater blemish sooner seen and more noted then an ugly skar or botch in any other part of the body Fiftly the smallest spot in a religious man face shall excuse all the sores and ulcers in their bodies Sixtly in case they see our lives contrary to our profession they will even protest against our religion saying if we did speake as we think we would doe as as we speake if our religion were true and good such as professe it would live thereafter Seventhly in case thy practice is not sutable to thy profession woe unto thee for outward profession where there is want of inward truth and reall practice doth but helpe to draw on and aggravate judgement The Scribes and Pharisees had not heard of so many woes but for their glorious pretences Yea had the Fig tree in the Gospel been utterly bare and leave-lesse it had in all probabillitie escaped the curse Heare this yee vaine Hypocrites that care only to be thought good your faire out-side shall be sure to helpe you to a curse And it were better for you with Philosophers to have honesty without religion then with wicked Christians to have religion without honesty 4 Fourthly If any weake Christian desires to make a further improvement of what hath been spoken let him read those 16. reasons of Affliction and 16. reasons of Patience heretofore published upon the like occasion And so much of your second Misprision touching censoriousnesse does any thing else stagger you Sect. 70. Quest The next and the maine thing J stumble at is they are deeply charged of dissimulation viz. that they either say and doe not professe and practice not Or which is worse doe under pretence of religion cozen the world Answer It is as you have already heard an old and cunning trick of the truths adversaries to commit villanie and then charge it upon the most innocent Athaliah you know having slaine all the Kings seed accuseth Iehojada of treason And Tertullus mistaking the antidote for the Poyson accuses Paul for a pestilent fellow when Paul had more reason to accuse him So now the Gospels enemies grieviously accuse the true professors thereof for playing the hypocrites But heare all as well for the defendant as the Plaintiffe and you will confesse
been provided he is now a convert For they well know and consider that the sinnes which went before our conversion can nothing prejudice us having repented For true repentance and faith in Christ wipes and washes away all the staine and guilt of them even out of the sight of God much more should it doe so out of the sight of men True they are the greatest of â—inners in their own â—pprehension or of sinners the chiefe as St. Paul stiles himselfe but others ought not so to judge of them For as holy Barnard expresseth it a sinner upon his repentance is a sinner and no sinner A sinner in his owne apprehension none in Gods account For which see a booke case or two Luke 15. 24. 32. 1 Tim. 1. 13. Acts 26. 10. 11. 12. Where we heare the Prodigals father speaking as sparingly and genâ—â—y and lovingly to him as is possible but not a word of his grosse demeanors while the repenting sinner himselfe thinkes he cannot have tearmes odious enough wherewithall to aggravate his offences And the selfe same difference of expression you have between what the Holy Ghost useth of St. Paul and what St. Paul useth of himselfe And surely those sinnes are not ours whereof wee have truely repented The skin that is once washed is as cleane from soyle as if it had never beene foule And indeed if the man be new why should the old names of his sinnes remaine and be cast in his teeth In a mans conversion Old things are passed away and all things are become new 2 Cor. 5. 17. A new life and a new course should not be disgraced nor discouraged with the odious rehearsals of a mans old sinnes Neither does the mercy of our God measure us by what we were but by what he hath new made us Otherwise it would be wide with the best for should the eye of God looke bâ—cke to our former estates he should see Abraham an Idolater Paul a Persecutor Manasses a Nigromancer Mary Magdalen a Curtizan and the best vile enough to be ashamed of himselfe Now if God have remitted why should we retaine why should not we pardon where he doth And yet how common is it with our malicious enemies when they can find nothing else to lay to our charge to cast in our teeth our former failin gs resembling the Prodigalls elder brother Luke 15. 28. 29 30. whose evill eye envyous tongus churlish and malicious â—arriage paints them out to the life Though no great matter for if the world condemâ—e us and God doe acquit us sinne may grieve and trouble us but the Divell himselfe shall never hur t us Sect. 24. And so you have the reputed Puritans practice in point of judging and sensoriousnesse with the rules they observe therein and the same proved to be just and warrantable from the word Now see how rash and partiall their malicious enemies and accusers are in judging of them and how diametrially opposite they are to the wise judgement of Christians As bring them to the tryall who censure the religious to be the only censurers It will plainly appeare that they observe not any one of these rules from Gods word for 1. First in stead of judging men according to to their constant and common practice If they but heare of a professor of religion for otherwise they havâ— no quarrell against him that through humane frailty or some strong temptation does overshoot himselfe or is overcomâ— in a fault at unawares they are so far from restoring such an one in the spirit of meeknesse or considering it may â—rove their owne or any other mans case which is the Apostles caveat Gal. 6. 1. That for this one bare single act they will most unjustly and uncharitably judge him to bee an Hypocrite and a Dissembler Yea damn him to the very pit of Hell An assertion that deserves the rod for to things impossible the law compelleth no man Saâ—es my Lord Cooke in his reports But surely they expect we should cease to be men so â—oone as we become â—eligious And that if Christ have once chosen us to be his servants and given us his spirit and grace we should thenceforth bee of a pure and unmixt natuâ—e For were they of a right judgement they would at least know that this Hagar or in mate sinne though shee have many a How will not be â—uâ—ned quite out of dores And that it is so bred in the bone that it will never out of the flesh till our bones be ready with Josephs bones to be carried hence For in many things wee sinne all saith St. James James 3. 2. Yea in all things we all let fall many sinnes as our owne hearts out of minutely experience can tell us For though I dare not say that this or that action is sinne Yet I dare say there is sinne in the action bee it what it will For though wee are perfectly justified by the righteousnes of Christ and haâ—e all graces in their measure wrought in us in the very act of our owne conversion yet our understandings are but in part inlightned our wills and affections but in part sanctified by the spirit Neither is it for us to expect a full stature iâ— the Cradle of our conversion For as nature so grace rises by many degrees to perfection I grant there is a perfection of parts and a perfecâ—â—on of degrees and that the grace that is infused into us at the first is perfect in regard of the parts As a Child is a perfect man in all the parts of a man but not perfect in regard of degrees or in the quantity of every part for we grow up in grace as a Child does in stature untill wee attaine to glory which is grace perfected God deales in spirituall proceedings as in naturall ad extreama per medium to extreames by the meane Non nascimur senes we are not borne old men but first Infants then striplings after that men Yea the Infant in the Mothers wombe first liveth as Aristotle will have it the life of a Plant then of a sensitive creature and then last of all of a man And did not hee who was God from eternity and might have beene perfect man in an instant by many degrees rise to perfection both of his manhood and the execution of his mediatorship to â—each us the necessity of leasure in spiâ—ituall proceedings Grace in its growth is like the change of a mans haire from black to gray or the growth of a Tree which is not wrought in a moneth or a yeare but in many yeares we not perceiving how It is not with the Trees of righteousnesse as it was with the Trees of Paradice which were created all perfect and full of fruitâ— the first day But as in nature there is first a seede then a Plant then a Tree then fruit as a mighty Oake riseth of a small Akorne so in grace Wee are conceived of immortall seede borne of the spirit bring forth the
buds and blossomes of grace and so go on to perfection yearly increasing in the fruits of obedience We get not at one jumpe into heavâ—n nor at one stroake kill wee the enemie Many are the vices and imperfections wherewith our soules even from our Cradles have been tapestred and strive we never so to be rid of them they will still be hankering about us for harbor and abode Well may we overcome those cursed Canamites so as they cannot rule and raine in us as in former times but we shall never utterly expell them from dwelling amongst us For doe what wee can yet still they will be as thornes in our sides to vex and grieve us The Regenerate man is not wholy spirit as the Carnall man is wholy flesh The flesh will be lusting against the Spirit as the spirit against the flesh the one will be tempting us unto sinne as the other is ever stirring us up to holy obedience The work of grace though it doth not suffer Christians to live as they list yet it does not inable them to live as they would It is not so broad as to allow of corruption nor so narrow but it will permit of corruption The best Christians in this their state of imperfection are like gold that is a little too light which neâ—ds some grains of allowance to make it passe We must grant the best their allowance and suply out of our love and mercy what wee see wanting in them You have heard of the patience of Iob saith St. Iames and we have heard likewise of his fits of impatiency too but it pleased God mercifully to over look that whom we might doe well to imitate And indeed we may aswell expect that a Physitian should never be sick especially of a mortall disease as that the holiest and greatest professor of Divinity should live without falling into sin yea the greatest sinne if God in mercy hinder not Neither does God expect other obedience from his then evangelicall Indeed as the Angels are pure spirits so also God requires puer worship and spiritual service of them But in his Children he doth not so much behold what we do as accept of what wee would doe For like a loving Father to his tender Child he accepts affecting for efecting willing for working desires for deeds purposes for performances pence for pounds True the unbeleever is under the strict rigor of the law and bound to keepe it both actually and spiritually but the beleever hath Christ to free him both from that rigor and penalty of it in whom his failings are pardoned his affections purposes desires and indeavours accepted as if hee had performed totall obedience The Lord Christ that worketh in us both the will and the worke will accept the will for the worke and that which is wanting in us he will supply with his owne righteousnes An honest purpóse bears out many errors in the eye of mercy King Asa had divers no small faults yet with one breath doth God report both these The high places were not removed And neverthelesse Aâ—as heart was perfect How pleasing a thing is sincerity of heart that in favour thereof our just God digests many an error Hee will not see weakenesses where he sees truth There is no condâ—mnation saith St. Paul to them that walke not after the flâ—sh Rom. 8 1. Hee doth not say that have no flesh in them but which walke not after the flesh It is the main course of our life that must either aâ—â—ow or condemne us not some suddain and particular eruptions And pitty it were that the best man should bee judged by â—very of his actions and not by all But how unlike unto God are these men for let a professor of religion but once slip in all his life As a horse may stumble that has four feet even for this single slip all his graces and good parts bee they never so eminent and many and he never so deserving shall bee imputed to hypocrisy and himselfe made the object of all their malice When perhaps themselves not onely commit the same sinnes or farre greater but live in them without feare or remorse or the least desire of amendment being much like but farre worse then Judah who condemned his daughter in law Tamar to be burnt for being with child but never considered his owne greater crime first in detaining her from mâ—rriage secondly in seducing her with bribes to plâ—y the whore and lastly in acting that foule sinne with her Genesis 38. 24. to 27. Or the Scribes and Pharisees who used to lay heavy burdens upon other mens shoulders when themselves would not move them with one of their fingers Matth. 23. 4 Nor doe they rest here for Sect. 25. 2. Secondly they will judge one an hypocrite for the least fayling or infirmity they can espy in him although the tenore and maine course of his life besides be a constant current of holinesse and censure the smallest offence which a Godly man but once commits more deepely then the grossest crimes themselves repeate every day Other mens Gnats with them are harder to swallow then their owne Camels It s worth the observing how quick-sighted these rash spirits are in other mens faults and how blinde to their owne If a moate bee in their brothers eye their eye is still upon that moate and so much of every act shall bee taken as will serve for lime-twigs to take us the rest which cannot but bee well construed shall ly uselesse and unnoted Yea even the least over-sight or indiscretion in a professor prevailes more with them to make them speake evill of him then much good can do to make them speak well of him Because naturall men are more apt to dispraise faults in others then to commend things well done and in themselves to think more of one good deed then of a hundred bad ones And whereas the sincere and upright will pardon many things in others which they will not tollerate in themselves these on the contrary will make the same things punishable in us which they hold alowable in themselves as if they would compell us to goe to heaven while themselves are content to take the other way Now these men who can sooner and more clearly discerne a moate in anothers Eye then a beame in their owne are just like the Pharisees Who could see more unlawfulnesse in the disciples plucking a few eares of Corne and the Palsy mans â—arrying his bed upon the Sabath day then in their owne devouring of widdows houses and could better afford themselves to be the greatest of sinners then our saviour to be in company with sinners Yea to murther Christ then others to beleeve in him Ioh. 7. 48. Indeede they seeme to be transcendantly Charitable even loviâ—g and careing for their neighbours more then themselves resembling some husbands who care more for their wives honesty then their owne But the true genuine reason is these ridged censurers as they can see another