Antapologia, or, A discourse of excuses setting forth the variety and vanity of them, the sin and misery brought in by them, as being the greatest bar in the way to heaven, and the ready high way to hell : being the common snare wherein most of the children of men are intangled and ruined / by Jo. Sheffield ...

ANTAPOLOGIA: OR, A DISCOURSE OF EXCUSES.

CHAP. I. The Common Sin of Excuses.

OUr first Parents having eaten the sowr Grape, their own and their Childrens Teeth have been set on edge, still hankering after forbidden Fruit. And as if Sin and Excuses were Twins, as Esau and Jacob, holding each other by the heel, we still run after the Taste of the Tree of Evil, to the Fig-tree, to borrow some Leaves to make an Apron, and think if we get into the Thicket of Excuses, and can say All hid, that we may say All's well; not remembring the Voice

we shall hear in the Cool of the Day, (the Evening of our Life▪ Adam where art thou? This is a great and fore Evil which hath tainted our Nature, and is the remain of that first poyson wherewith the old Serpent in Paradise infected our first parents.

Excuses have first shut us out of Para∣dise, and now obstruct our way to Heaven: The great Supplanter then took away our Birthright, now our Blessing. Excuses obstruct our way to Heaven, being still a Block or Bar in our way thither. When∣soever God calls to a Duty, Excuses are a Block to hinder Obedience, that we cannot go forward: When God calls again from Sin, Excuses are a Bar to hinder Repen∣tance, that we cannot go backward. But all the way to Hell is thick strew'd with Excuses, and under covert of them most deluded Souls (as Ahab in his Disguises once) run confidently and fearlesly upon their certain and unavoidable ruine.

Our Bl••ssed Saviour, in that Parabolical Scheme, Luke 14. 16, 17, 18, 19. doth, as in a Map. set down how all the Race of Mankind is tainted with this Evil.

A certain man made a great Supper, and bade many; and sent his Servants at Supper∣time to ••••y to them that were bidden, Come, for all things are now ready: But they all with

one consent began to make Excuses. The first said, I have bought a piece of Ground, and must needs go see it, I pray thee have me ex∣cused. Another said, I have bought five yoke of Oxen, and I go to prove them, I pray thee have me excused. And another said, I have married a Wife, therefore I cannot come.

I pray thee have me excused, and I pray thee have me excused, is the answer of them all in effect.

In which Scripture you may, as in a Map, see on the one side, the kindness of God to Man; on the other, Mans unkind∣ness to God, and to himself: In the one, Gods rich Grace displaied; in the other, Mans vile Ingratitude described; Gods care of Mans Salvation, Mans carelesness. What could God do more to make them happy? He provides, invites, waits, sends out again. What could they do more to make them∣selves unhappy? They put off all by evasi∣ons, and shifts, and subterfuges. St. Matthew * 1.1 hath it, They made light of it.

Here you may see the nature of that sin we are about to discourse of, Excuses. 2. The universality of this sin, They all with one consent began to make Excuses; as if they had laid their Heads together, and resolved there would none of them go. 3. The particularity, yea singularity of this sin; not

a man of them to seek of his Excuse: The first had his Excuse; the second, his; the third, a third: So many men, so many Ex∣cuses. It is the sin of all, it is the sin of every one; whence this shall be our Obser∣vation, upon which this Discourse shall run, viz.

"It is the General sin of the World and of those in the Church too, All and every Mans sin, to slight and reject the Grace of God, and to endanger their own Eternal Salvation, by a company of fair and speci∣ous in shew, but indeed slight, vain, and frivolous Excuses.

It is the sin of the World. Wo to the World because of Excuses. It is the sin of the Church. Wo to the Church, and to ma∣ny that are called to partake of rich Gospel-grace, which they reject and make void by Excuses. It is the most common sin of the World.

Divide the World into three parts: The first and best is the least, of such as gladly receive the Gospel, and say with Samuel, Speak Lord, thy Servant heareth, 1 Sam. 3. 10. or with St. Paul, Lord, what wilt thou have me to do? A little Flock of these, there are but few of them.

2. There is a far greater and worse number of them, that in stead of accept∣ing,

shew foul contempt of the Gospel, which breaks out in their opposition and persecution of it, as in that Parable akin to this appears, Mat. 22. 6. The remnant took the servants, and intreated them shame∣fully and slew them. A Remnant, but a vile and very great Remnant of prophane Per∣secuters and Opposers.

But the greatest though not the worst) part, is of our Excuse-makers. It is not said, they all with one consent came in. All are not Accepters. Nor all with one consent persecuted and oppos••d; but the Remnant: Too great a Remnant too. All are not Persecuters: But all with one con∣sent made excuse. All are Excuse-makers; all guilty here, more or less.

A sin it is in which the most godly some∣times have been faulty, as well as the most wicked: Abraham, Sarah, Moses, Jeremy, as well as Cain Saul Judas.

The most ancient of sins, and the First-fruits of the first sin. When Adam and Eve had eaten that forbidden Fruit, the next thing was to frame an excuse. Hast thou * 1.2 eaten of that Tree, Adam? The Woman that thou gavest me. Hast thou eaten, Eve? The Serpent beguiled me, said she. Dost thou hide thy self from me, Adam? I saw I was naked, said he again. Nothing but

Excuses, and so sin upon sin. Cain the first born of Adam, when he had shed his Brothers blood, thinks to put it off with an Excuse, Am I my Brothers keeper? But * 1.3 it is wonderful to observe what ado the Prophet had with Saul, after he had so grosly transgressed the Commandment, to get him speak that hard word Peccavi: But one while he pleads innocency; he had spared the Cattel indeed, some of them; * 1.4 but it was for Sacrifice, and they were fat ones: Then would he cast it upon the People, then upon his Fear. No owning, but excusing his sin; till Samuel told him downright, he was rejected for his halting and disobedience.

Excuses are the most general and pre∣vailing sin of the World; the Peccatum in deliciis, the sin that is made most of by Simple and Gentle, High and Low; none but cherish and harbor it: The greatest Persons, as Saul a King; greatest Politici∣ans, as Jeroboam; and the simplest Swain. The Sluggard hath an excuse to spare his pains, A Lion is in the way: And take any * 1.5 one without his excuse, and call him a very poor Man indeed. What the Prophet noteth of the Idolater, he that is so empo∣verisht * 1.6 that he hath no Oblation, yet seeketh a piece of Timber that will not rot to make

an Idol of, and then applauds himself when he hath done; I may say of the poorest and simplest: None so poor, but he seeketh to get some rotten Excuse or other, of which he makes an Idol to quiet his clamorous, and otherwise unsatisfied Conscience. Saul had his Excuse for disobedience, 1 Sam. 15. 15. After for his going to the Witch: Jero∣boam, * 1.7 an Excuse for his Calves in Dan and Bethel; the Jews, for stoning of Christ had an Excuse at hand, Joh. 10. 33. and ano∣ther for Crucifying of him▪ We have a Law, and by our Law he ought to die, Joh. 19. 7.

CHAP. II. The several Kinds of Excuses.

EXcuses are not all alike; some are good, some bad. We meet with several ho∣ly, just, honourable Excuses in Scripture, which are for our imitation. Such was Holy Joseph's, when sollicited to unclean∣ness by his impudent Mistris, How can I do * 1.8 this great wickedness, and sin against God? That of David, when pressed to avenge himself of his Master and Sovereign Saul, God forbid that I should do this thing to my

Master the Lords Annointed, 1 Sam. 24. 6. and again, 1 Sam. 26. 9. Such that of the three Worthies, Dan. 3. 16. We are not care∣ful to answer thee in this matter; our God is able to deliver us out of thy hand, and if not, we neither can nor will worship thy Image. Such that of the Apostles, We must obey * 1.9 God rather than Men. But our Discourse is professedly about bad Excuses, I therefore pass those over.

Evil Excuses are of three sorts, relating 1. To Sin. 2. Duty. 3. Faith. We begin with such as refer to Sin, and such are of two sorts. 1. Such as are homebred, and ta∣ken from self. 2. Some extraneous, and bor∣rowed from others.

They are very many that relate to all these Heads; I intend not an enumeration of all (that were almost endless) but take notice of such as are most obvious.

In the first place, to begin with those * 1.10 that refer to Sin: The first Excuse I shall take notice of, is, to deny the Fact. Not I, not I, is the old Put-off. Little less was that of our first Parents, when questioned about the first Transgression; Not I, but the Wo∣man; Not I, but the Serpent. The like Judas his impudent Reply, Is it I? q. d. Who will say it is? But most palpable that of Gehazi, who by one Lie told in his

Masters name, got of Naaman two great Bags of Silver, as much or more than he could carry, and two Changes of Ray∣ment, and reckoned with himself what Purchases he should make of Olive-yards, Vineyards, &c. But when he came back to his Master with another Lie in his Mouth, (as one Lie leads to another) Thy Servant * 1.11 went no whither, (as denying the Fact) he received a sad Doom, The Leprosie of Naa∣man stick to thee, and to thy Seed for ever. A fit and just Brand for the Liars Forehead. Had every Liar one such, there would be many a foul Face to be seen in the Streets. But how ordinary is it with young and old, Servants and Children, when done amiss, to deny the fact, thinking thereby to excuse and extenuate the fault, which doth but aggravate it, and of one fault makes two, as our Divine Poet,

Dare to be true, nothing can need a lie; * 1.12 A fault that needs it most, grows two thereby.

He that covereth his sin (by a lie, or denial) * 1.13 shall not prosper; but he that confesseth and forsaketh, shall find mercy both with God and Man.

2. A second sort will not tell you a

downright Lie, but as handsomly as they * 1.14 can smother the Truth by an Artificial Sto∣ry, and think their work is done. Thus did Joseph's Brethren, when they had sold their Brother, come home with a fair Tale, having stript him of his Garment, and dipt it in Blood, shew'd it to their Father; This we found, whose Garment it is we know not, Discern thou whether it be thy Sons, I * 1.15 or no: And thought they should never have heard more of it. But not onely Mur∣der, but Lying, and all Deceit will out; they were afterwards brought to much shame and horror for the fact: So, true is that of the Wiseman, A lying tongue is but * 1.16 for a moment; but the lip of truth shall be established for ever; may be blamed, ne∣ver shamed.

A third sort comes and pleads Igno∣rance, * 1.17 and saith he knew not that it was evil. This was wicked Balaam's excuse, when the Angel met him with a drawn Sword; I did not know, saith he, that it was not thy mind that I should not go, I will therefore return, if it displease thee, Num. 22. 35. Yes, Balaam, yes! thou knewest well enough; for the Lord had said ex∣presly, ver. 12. Thou shalt not go, neither curse them at all: Yet go he would, and curse them too, though not in word, yet

by that more cursed and pernicious counsel that he gave the Midianites, to entice the Israelites both to spiritual and bodily For∣nication, with their Idolatrous Feasts, and then with their Daughters. But though he escaped for a while, he was after cut apieces * 1.18 with the Sword.

It is true, there is an Ignorance, which if it be real (not pretended) invincible (not affected) doth in some sort excuse a tanto, though not toto, doth lessen the offence: Such was Paul's, who therefore found mer∣cy upon his repentance, because what he had done formerly against the Church, he had done it ignorantly, and in his state of * 1.19 unbelief; yet did he never after plead his Ignorance by way of Excuse, but every where laments it, and the sad effects of it.

4. A fourth stands up in his own defence, * 1.20 and pleads his Nature, saying, It is my na∣ture, and I cannot help it; my nature, and I must be born with; my nature is to be hasty, cholerick, &c. The godly mans grief is the wicked mans excuse. Thou hast more cause to blush and be ashamed of the depravedness of thy nature, and to pray to be made partaker of the Divine nature. * 1.21 We pitty the Child who hath casually lick∣ed Poyson, who is sick, swells, vomits, purgeth, sweats, &c. and dies if it be not

expelled; but hate and kill the Toad and venomous Asp whose nature it is.

Shall Cain plead, my nature is to be bloody? Nimrod, mine to be Tyrannical? Pharaoh, mine to be obstinate? Haman, mine to be haughty? Nabal, mine to be currish? Ishmael, mine to scoff? Jezabel, mine to be unchast, and Belshazzar mine to be jovial and rant? Then let the Lion, Bear, Tyger, Wolf, and Serpent plead, our nature is to raven, devour, destroy, and poyson; let us alone: The Thorn and Bri∣ar, our nature is to prick and tear, there∣fore let us grow in the Garden. This ar∣gues the height of the malignity of sin, that it hath poysoned the Vitals, as of that Infection under the Law which had taken Warp and Woofe, and was therefore ad∣judged * 1.22 to the Fire. David, and other holy men, have sadly lamented the corruption of their nature; and shall any make that an excuse? Holy St. Austin confesseth of himself, That before his Conversion he was wont to please and flatter himself with some such excuse, and fain would have * 1.23 charged his sin upon somewhat else, his nature, or any thing, (he saith he could not tell what.) But, saith he, my case was the

more desperate and incurable, because I thought not my self to be such a sinner. And I went on, saith he, ad excusandas ex∣cusationes, to make excuse upon excuse: But yet this (he said) was his practice, before he knew God; but after, sadly bewails it.

5. Another is not ashamed to plead Cu∣stom * 1.24 to excuse himself; It is an ill custom I have got, I am sorry for it, God forgive me, but I know not how to help it. Thus tell the Swearer of his Oaths, the Drunk∣ard of his Bruitishness, the Prophane of his scurrilous Language; all excuse it with this pretence, Custom is a Tyrant, and hath overmastered them. But did ever Prisoner at the Bar plead thus for himself before the Judge? My Lord, I beg your pardon, I was so brought up, I have long used to cut a Purse, It hath been my Trade many a day to set upon men in the High-way, I know not how to leave it. And shall this pass for a good excuse at Gods Bar, do you think? Our Laws do justly deny the Book to such as stand convicted of the second Offence: And the Law of God did appoint of the dumb Beast, That if the Ox had got a haunt of pushing with the Horn, and the Owner knew of it, and did not keep him in, but he gored one to death, Ox and Own∣er * 1.25 both should be put to death. Or if the Le∣prosie

should break out afresh in the House, after two or three viewings of the Priest, it was to be pulled down to the ground. And * 1.26 shall any be so void of Reason, as to think custom in sin may plead Prescription, and obtain a License? The vast Ocean is made up of Drops multiplied, and the greatest sum of multiplied Units or Cyphers, and the most desperate Estate of a sinners rei∣terated and repeated Acts, which beget a custom and habit. St. Bernard describes the steps by which a man comes to the height of sin, saying, At first hand sin is modest, and ashamed, and heavy; then less heavy; after, not heavy at all, but light; then sweet, at last natural and unavoidable: So that at first what was intolerable to be done, is impossible to be left undone. And St. Austin tells us of his Mother Monica, * 1.27 That having once got a taste of the Wine, by now a sip and then a sip, she grew to such pass, that she would take up her full Cups, till she got the name of a Meribibula, and was taunted for it, as if she had been an unreasonable Tospot, or wicked Gossip. And speaking of himself, When time was, Satan, saith he, got me into his clutches, when he had prevailed over my Will to yield, then did he make of it an Iron Chain, * 1.28 wherewith I was bound; and this Iron Chain

was no other but my ferrea voluntas, made of no other Matter or Metal but my Iron and stiffnecked Will. Give not way therefore at first, and keep out of the Devils Circle: For out of the Will, saith the same Father, once beginning to yield, springs Lust, out of whi••h, when it hath conceived ariseth Cu∣stom; out of Custom, not resisted, Necessity; out of Necessity, Death: As much to this pu••pose the holy Apostle, Jam. 1. 13.

Custom is not such a Tyrant, but if the fault were not in a Mans own perverse Will, it might be overmastered. The Fa∣ther once refuted this vain Argument of Customs Plea, by a plain Demonstration. The Common People, saith he, were wont time out of mind to wash in such a Bath; the King sets out a Proclamation, that none should come into it more; there's none so hardy as to attempt it. We have seen in our time some who had been in Arms, and wont constantly to go with Swords by their sides, when commanded to depart the City or lay by their Swords, present obedience was yielded. So it would be, if men had the like regard to God's Commands, as they have to Man's Pre∣cepts; this Plea of Custom would fall to the ground.

6. Another comes, and hath for his Ex∣cuse, * 1.29 That he was not himself, he knew not what he did, he was in Drink. And is it not good reason he should be excused, think ye; and that one sin should excuse another? This is so far from extenuating, that it doth highly aggravate the sin. Wine indeed is a mocker, strong Drink is raging: It is a Quarreller, Fighter, Dueller, Murder∣er, Adulterer; what not? any thing, every thing that is naught: But he that is deceived thereby, is not wise, saith Solomon, nor guilt∣less, but double guilty. The Sword is also a bloody and mischievous Instrument, hath taken away the life of thousands; but must the Weapon or Metal be blamed, or the Man that abused it? Drunkenness is a great and big-bellied sin; who knows what mon∣strous Births it may bring forth? Eating was the Mother of Original sin; but Drink∣ing may go for the Mother of all Actual sins. The Cup of Drunkenness is like the Harlots, full of all abominations, and fil∣thiness of Fornication; like Circe's Cup, hath an inchanting Vertue to transform Men into Swine: So that here you may see one Swine wallowing in the mire of his own Vomit, another in the Streets, another in the Bed of Uncleanness, and another in the Blood of his Comrade. It hath a

strange operation even upon the most so∣ber, when once tasted of. How did it ex∣pose the Holy Patriarch to the derision of * 1.30 his wicked Son? Another mortified Saint it turned for the present into an incestuous Sodomite. Look not therefore on the Wine * 1.31 when it shews its colour, and sparkles in the Glass; remember at last it will bite and sting like an Adder and Serpent, and thou knowest not what it may make thee see, and say, or do; Thine eye shall behold * 1.32 strange Women, and thy mouth will speak strange words; and when Wine is in, thou knowest not what strange things thou mayst be put upon.

Oh England, England! This is one of thy National and Crying Sins: Drunken∣ness, and the Abominations that attend it, as so many Familiars, or Evil Spirits, dancing about the Cup. We may say with the Prophet, Every Table is full of Vomit, and every Bed full of uncleanness. * 1.33 Whoredom, Wine, and new Wine, hath taken away Englands heart and glory. This, with other sins, hath filled the Cup of our Iniquities, and caused the Lord in his just Judgment to give us that Cup of Trem∣bling to drink of; Pestilence, Fire, Sword, hath been the portion of our Cuo: Yet thou seest it not, and saist with Solomon's

Drunkard, When I awake, I will to it again. * 1.34 Awake ye Drunkards, weep and howl, all ye drinkers of Wine, saith the Prophet. And consider how many fearful Woes are pro∣nounced against this beastly Sin of Drun∣kenness. There is one Woe Isa. 5. 11. another Isa. 5. 22. a third Isa. 28. 1. a fourth Habak. 2. 15. Besides many in the New Testament, Matth. 24, 49, 50, 51. 1 Cor. 6. 10. Gal. 5. 21. Woe upon Woe. The Drunkard hath one Woe upon his Face, Prov. 23. 29. Who hath woe? who hath sorrows, but he? Another in his State, Prov. 23. 21. Another on his ragged back, ibid. Another all over his Body, Diseases, Aches, Cramps, Gout, &c. bred by this Distemper. Another worse upon his Heart and Understanding, Hos. 4. 11. And the worst of all yet behind, 1 Cor. 6. 10. Gal. 5. 21. There's a Woe for the morning-Drunkard, Isa. 5. 11. A Woe for the after∣noon and Evening-Drunkard, Isa. 5. 11. A Woe for the merry Drunkard, Isa. 5. 12. A Woe for the mad Drunkard, Prov. 23. 29. the quarrelling Drunkard. A Woe for the red-faced Drunkard, ibid. A Woe for the babling Drunkard, ibid. A Woe for the wanton and unclean Drunkard, Prov. 23. 33. A Woe for the fighting Drunkard, Matth. 24. 29. A Woe for the mighty Drunkard,

Isa. 5. 22. A Woe for the Master Drun∣kard, Habak. 2. 15, 16. Yea, a Woe for the common Drunkard, and for all the knot of Drunkards, 1 Cor. 6. 10.

7. The like Excuse is made by the next, * 1.35 who saith, Though I was not in Drink, yet I was not my self, I was in Passion. * 1.36 And indeed, what is Passion, but a dry Drunkenness, and short Madness? and doth as much disturb Reason, as Wine or Phren∣sie, for the time. This was all the Plea those Sons of Jacob made for their barba∣rous cruelty towards the Shechemites: They thought themselves excusable for their Passion; and their Passion, for the Provo∣cation: Should he deal with our Sister as * 1.37 with an Harlot? But what said their Fa∣ther to it? Me have you troubled; nothing ever so much troubled me in my life: you have made me to stink, and my Religion too. Neither did he onely testifie his detestation of the Fact when it was fresh, but thought of it the longest day of his life; and on his Death-bed, when he called his Sons to∣gether to receive each of them a Fathers Blessing, he bequeaths this Legacy to those two Brethren, Simeon and Levi are Bre¦thren * 1.38 in Evil, Instruments of Cruelty are in their Habitation: Cursed be their wrath, for it was cruel; and their anger, for it was

fierce, &c. And it is recorded of Theodosius, a godly Emperor, when he had command∣ed * 1.39 a cruel Execution upon the Citizens of Thessalonica, for an affront given him, that St. Ambrose would not admit him to enter into the Church doors, or come to the Lords Table, till he had done Penance, and acknowledged the Error of his Passi∣on. A wise man will watch over his Passion, and learn of Socrates, who said once to his Servant offending, Were I not angry, I should strike thee.

8. A third comes and makes the same * 1.40 Plea ••oo, and saith, I was not my self neither, was but young, a Child in com∣parison, and did as a Child: And Child∣hood and Youth are Vanity, and must have a time to sow their Wild Oats. But hath not God written bitter things against ma∣ny for the sins of their youth? Two and * 1.41 forty Children paid dear for their Childish Impiety, and deriding the Prophet, being torn in pieces by two Bears. Job and David smarted sore for their sins in youth: * 1.42 And Zophar tells us excellently, how such sins will come home to a man in his age, and lie down with him in his sick bed, and break his very Bones; as those Bruises that are taken in Youth, are felt usually in Age. And he that shall read St. Austin's Con∣fessions,

and see how oft in many Chapters * 1.43 he is up with a Piece of Waggery (as we would call it) robbing an Orchard of some green Apples; and with what Cir∣cumstances he doth aggravate it, and ar∣raign himself for it; how he doth lament it, and beg pardon at the hands of God; will, I hope, learn not to allow in himself, or in his Children, any Childish miscarria∣ges. I and my Companions rose in the Night (saith he stole Apples more than they could tell what to do withal, no very pleasant Apples neither, nor did he it for want, but wantonness, nulla causa malitiae nisi malitia, and how merry they were, and how much they laughed when they had done all, which he doth punctually set down, and particularly bewail.

9. Another begs your Excuse, for he * 1.44 hath no other fault in all the world, but that he is of so good a nature. Thus must all be excused first or last. One excused himself but even now from his Ill Nature; and now a Good Nature is the onely crime: He is of so good a nature, that he can say n•• body nay; he is no mans foe but his own; speak him but fair, and you may have his very heart. But I say then, 1. How comes he to say God may? Or is he no body with him? Rehob••am and Zedekiah, the first

and last Kings of Judah, were two such good-natured men; and the one lost ten Tribes by his good nature, the other all. Rehoboam could not find in his heart to say the Youngsters nay, he was so tender-hearted, as he is said, 2 Chron. 13. 7. And the other spake it out in plain English to his Lords and Courtiers, desiring him to se∣cure Jeremy, or put him to death; I leave him to you, for the King is not he that can * 1.45 do any thing against you. Yet both of these could say God nay. Rehoboam could say the wise Grandees of State nay: And Ze∣dekiah could say Jeremy the Prophet nay, with whom he had many a Conference. 2. You may have his heart you say) if you speak him fair; you need but to hold up your Finger, he will do what you would have him. A mighty good nature sure! How comes it then to pass, that let the Lord or his Ministers speak never so fair, intreat, perswade, beseech; or let the Lord lift up his hand in way of Judgment, he yields not,—Cereus in vitium flecti. His evil Companions have him at a beck, they desire him, he becomes bound, and is surety for his Friend: But Solomon calls him a fool for his labor; A man void of under∣standing * 1.46 striketh hands and becometh sure∣ty, &c.

3. Is it so small a matter to be no bodies foe but his own? Yet 1. It cannot be said so of such. This fool pulls down his House with his great good nature and little wit. Patrimony is sold and spent, Wife and Children undone, by this good nature. And will any man open his mouth to plead for such? The Heathen will rise up against him, and condemn him. If any provide not for his own, specially those of his Houshold, (his own Flesh and Blood) he is worse than * 1.47 an Infidel: Yea, such have not onely un∣christened and unmanned themselves, but have unnatured themselves by this good nature. Monsters you may call them, and worse than Monsters. The Sea-monsters * 1.48 draw out their Breasts, and have a tender care of their young; but these sweet-na∣tured Souls are like the Ostrich in the Wil∣derness, the right Emblem of improvi∣dent and unnatural Parents; she leaves her Eggs to their chance, and is hardned against * 1.49 her young ones, as if they were not hers.—She is without fear, &c. Or, 2. If it were granted, such were no mans foe but their own, were this so light a matter? The whole Creation, as one Man, would rise up against such, and condemn them; it being the common and first Principle that Nature hath implanted in every Animal,

Self-preservation; and the second is like to this (the very next Impression of Na∣ture stamped upon the heart of every li∣ving Creature) is the preservation of those that come of them. And from these two Principles, no Creature but Man onely (no Man but the unnatural) can be enti∣ced, or any way corrupted to act against them. In a word, that Man hath no good nature at all, who is not good-na∣tured to himself. He that is wise, is wise * 1.50 for himself, saith the Wiseman: And he that loves another, must first love himself, which is to be the measure and stint of my love to another.—Thou shalt love thy neigh∣bor as thy self, next to thy self. Religion doth not destroy self-love, but direct it, that we love not our selves inordinately, our selves solely. Oh that the World were more full of this true self-love than it is! Then should we not have cause to complain of so many ill Husbands, and worse Chri∣stians, who are neither true to God, nor themselves, nor their nearest Friends, but injurious to all. They wrong God and Re∣ligion, which should be honoured by them; wrong their King and Countrey, which should be supported by them; wrong their Families, which should be uphold and pro∣vided for by them; and most of all inju∣rious

to their own Souls, which (after Wife and Children undone here) are eternally undone by them. And will any hencefor∣ward give in this for an Excuse any more?

10. I was in Jest, saith another; and a little harmless Mirth is not to be blamed. * 1.51 True, if harmless. Honest Mirth doth good like a Medicine, Prov. 17. 22. Is a continual Feast, Prov. 15. 15. The Scripture alloweth (yea commandeth) rejoycing in the Lord. Rejoyce in the Lord alway, Phil. 4. 4. But there is a Laughter which is called Mad∣ness, Eccles. 2. 2. and is the proper Cog∣nisance of the Fool, Eccles. 2. 6. And Solo∣mon observeth, There is a man who playeth mad reaks, casts about firebrands, arrows, * 1.52 and death, abusive Jests, and unhandsom actions, and puts off all with this, Am not I in sport? Excellently our English Lyrick,

Make not thy sport abuses; for the Fly That feeds on Dung, is coloured thereby. Pick out of mirth as stones out of thy grounds, Profaneness, filthiness, abusiveness; These are the scum with which course Wits abound, &c.

How dear did the Israelites pay for their mad holiday mirth, when they were eating, drinking, and dancing about their new

Puppet? It cost the lives of three thou∣sand, executed by Gods appointment. Nor * 1.53 may we forget how those poor Children were destroyed for their scurrilous Song, and jeering the holy Prophet. Nor had the * 1.54 Philistims any cause to brag of their mirth at last, who were all gathered together to see blind Sampson make them sport, to make them laugh; the Play-house fell * 1.55 down upon their heads, and slew three thousand upon the place. In their heat (saith the Lord, speaking of the Chalde∣ans) I will make their Feast, and I will make them drunken, that they may rejoyce, and sleep a perpetual sleep, and not awake. * 1.56 A sad Reckoning, a sad Feast, a sad Drink∣ing, a sad Sleep; sad all. So it fell out to Belshazzar, so to Amnon, and so to many * 1.57 a one since, who have been cut off in the midst of their Cups and Merriment.

11. But he that can say, I did such a * 1.58 thing against my will, thinks he hath said enough for his excuse. Then might Pilate after washing his hands, been clear of the Blood of Christ, whom with much relu∣ctancy he gave Sentence against, at the Peo∣ples restless instigation: And Peter might have spared his Tears, after the denyal of his Master. But awakened Conscience is not so to be stilled, or lulled asleep. In the

Law it was appointed, That he who had shed Blood unwittingly, and against his will, was to run for it to the City of Re∣fuge; * 1.59 And we must to Christ, to have Ig∣norances and Oversights pardoned, or die. How bitterly did Origen bewail his Lapse, * 1.60 though never so much against his will he had been drawn to Sacrifice. And in our English Martyrology we read of several * 1.61 who, against their will and Conscience, had, to save their Lives, abjured, recanted, or promised Submission and Conformity to the then Church-Practices, that afterwards had no rest day nor night, till they had re∣voked those Recantations, and submitted themselves to any kind of sufferings, ra∣ther than so to smother Conscience.

12. Another lays the blame on Necessity, * 1.62 and thinks that (as it is above all Law) so above all Exception. Ingens Telum. Ne∣cessity justifies many acts, never sin. Other∣wise the Martyrs were all out, who to pre∣serve their Consciences pure, gave up all, and loved not their lives unto the death, Rev. 12. 11. But this was the Plea of the Unjust * 1.63 Steward, What shall I do? My Master is turning me off; Dig I cannot, Beg I will not, Staiv•• I must not; of necessity I must strike in with my Masters Debtors, though to his prejudice, and make sure of

somewhat to take to. A necessity of his own making. There is never any necessi∣ty of sinning. Sin often brings men into necessities, no necessity can ever bring a man out of sin.

13. Among other frivolous Excuses, * 1.64 this is one also: It was besides my intention; little did I dream this or that would have followed, I was drawn in. But we should remember those frequent Items, Come not * 1.65 near her corner: Shun occasions: Abstain from appearance of evil, 1 Thess. 5. 21. Keep to thy Calling, and ways, and so keep thee off the Devils ground, (as he said once of a Maid that he took possession of, finding her at a Stage-play) and out of his Circle. We find by experience, the coldest Water becomes hot, being a while over the Fire; and the hardest Ice soon begins to thaw, being near the Heat. The beginning of many Evils (as well as Contention) is like the letting out of Water out of the Banks, or kindling of a Fire; who knows where either may stay? Therefore the Wise mans Counsel is, Cease before it be * 1.66 medled with: q. d. Make an end before thou begin. Full little did Dinah think * 1.67 her Visit in Civility or Curiosity would have occasioned her deflowring: And a•• little did Shechem think that deflowring

would have cost so much Blood. And it is like Aaron never thought of making the Calf, when he asked their Earings. But undoubtedly it was the furthest end of St. Peter's thought to deny his Master, when he entred the High Priests Palace, which he had so solemnly protested against. But we may see we are no more our own, when once out of our way. Yet is this observable to our present Case: This holy man never went about to excuse his crime, by saying it was besides his intention; but he went out and wept bitterly, Matth. 26. 75.

14. Nor are they a few who think to come off with this; My fear betrayed me, * 1.68 that I knew not what I said or did. The fear of man (as Solomon observes) causeth many a snare, Prov. 29. 25. And a cruel Tyrant it is, and too like that false Harlot spoken of in another place, that hath cast * 1.69 down many wounded, yea many strong ones have fallen under her hands: Witness Abraham, Isaac, David, Peter, Cranmer, &c. Saints all of the first Magnitude: Yet this is nevertheless a sin, and to be bewailed, Nor do such Examples excuse, but con∣demn us the more, if we think to have our sin Patronized by their Example: Bis pec∣cat, qui exemplo peccat: He sins twice, that sins by anothers exampl••. We should

guard our hearts against this base fear of Man, with the awful dread of him who is able to destroy Soul and Body in Hell; and consider whether it be not a more fear∣ful thing to fall into the hands of the living God, than of a Man that shall die, and the Son of Man which is but a Worm. Then would this Divine fear quite destroy those false fears, as Aaron's Rod devoured those false and imaginary Rods, and prevent those Storms and Floods, or Flames of horrour, which the over-prevailing fear of Man hath betrayed us unto; witness those notable Examples and Champions of Christ, Peter and Cranmer, and many other shrinking Professors, who not till after much bitter Repentance, flying to Christ, obtained mercy. And that of miserable Spira is never to be forgotten, who though he so repented and bewailed this sin, that he was swallowed up of sorrow, yet never gained peace, or so much as the least glimpse of hope, but died in extreme de∣spair.

15. Sometimes this is given in for Ex∣cuse; * 1.70 It was not for a trifle, but for a matter of moment; my Livelihood depends on it, as Demetrius pleaded for his Silver Shrines. It was for a Prize, saith another, that which might make me and mine for

ever. I saw (said Achan) a Wedge of Gold, a rich Babylonish Garment, and two hundred Shekels of Silver, and none was by to di∣scover it, and who would not put the Curse to the venture on such terms? But Gold may be bought too dear, as our Pro∣verb saith. It proved, as all such Cheats do, Aurum Tholosanum, accursed Gold; it consumed Achan and all his house. Si vio∣landum est Jus, Regni Causa violandum est, &c. was the saying of an elder than Machi∣avel: If a Kingdom lie at stake, there can be no foul play to win it: A Crown wipes off all blots, and excuseth all Crimes, tam patrata, quam patranda, already commit∣ted, or to be committed, as Alexander thought, when he trussed up a pedling Pyrate that took now and then a Barque, when himself, as he was told by the same Pyrate, exercised an universal Pyracy and Robbery by Sea and Land, and cri••d, Have at all; yet did he reckon his Name should be recorded in the Books of Fame.

O tandem major parcas Insane minori.

And of this Religion was Jeroboam, who, to get and keep the Crown, thinks Consci∣ence must not be too strait l••ced. Rem si possis recte, si non quocunque modo rem, or

regnum rather. Kingdoms are to be got∣ten, governed, kept, by other Arts than other private States are. Therefore to get the Crown, he waits the opportunity of a Rupture, then makes his advantage of it, to set his Master aside: And when got the Crown, he sets Religion to sale, erects a new Model of Worship, substitutes another sort of Clergy-men, such as should throughly comply; and outs all of their Ministerial Employment, that were of Gods appointment. But it is a Golden Saying of Solomon, and worthy of a Chri∣stian Princes Motto in his Coin, Justitia * 1.71 firmat Thronum, The Throne is established by Righteousness. This turned to the ut∣ter ruine of Jeroboam and his whole House. So likewise those wise Master-Builders, to make the House stand the surer, must needs pull out the Head Corner-stone, lest the Ro∣mans should come and take away their Place, Dignity, and Nation; all lay then at stake, as they then thought: But did they not thereby pull an old House on their own Heads; or rather, as our Savi∣our said, pull a Stone upon them, which hath ground them and their Nation to Powder? This brought on those very Ro∣mans which they feared, and hastned on the Abomination of Desolation, which they never feared.

16. Another makes this his Excuse; It was to cover his shame. This was that * 1.72 set the Son of Jesse awork, after that foul Act with Bathsheba; Ʋriah must be sent for home; if that will not do, made drunk; if that, and nothing else, he must be sent to his long home. Alas, poor Bethleemite! Thou saidst thou wast once in a great strait, when of three Judgments thou must chuse one; but never in such a strait as now. Repentance had been thy onely Remedy. Thou consultedst shame to thy House; and that which thou didst contrive to smo∣ther it, made it break out at the House top, and proclaimed it in the sight of the Sun. How well had it been with thee, if thou hadst knocked down the first rise of the Tentation with thy Daughter Tamars de∣testation, As for me, whither shall I cause * 1.73 my shame to go? Thou hadst then pre∣vented those Tragical Calamities that after befel thee and thy Family. Yet alas! how ordinary is it for men to seek to cover shame with sin, and to hide a less, run into a greater sin, which will be sure to find them out, and lay them open at last? As in case of Robbery, to conceal the Theft, Murder is committed; and often after one Murder committed, a second or a third follows; as if Blood could be covered with

Blood. And in the case of Bastardy, how dreadful, yet how ordinary is it for the unnatural Parents, set on by the instigati∣on of the Devil, to lay violent hands on their own innocent Births! Thereby ma∣king that sin, which was bad enough be∣fore, (yet pardonable) now a crimson sin, and unpardonable. Many Publicans and Harlots have repented and found mercy: but Blood is a crying sin, and calls for Vengeance. Murderer is the Devils first Title, John 8. 44. But with what fearful aggravations is this Infanticidium, murder of Infants, over-charged above any other almost? Murder of any kind is dreadful; but wilful and deliberate, much more. The casual murder might, the wilful might not be pardoned: But to murder an Innocent, * 1.74 that could never wrong any, what barba∣rous Inhumanity this! And if any in the world may be called Innocents, Infants most properly. Yet to do this with thy own hands, who art the Father or Mother, and oughtest by the Law of Nature to preserve thy Young, Tygres and Bears will rise up against thee, and condemn thee. This is an act of so deep a dye, that no words can set it out with horror enough: An act not onely barbarous and inhumane, but an unnatural, and in a good

sense I may call it an unbruitish act. This worse than thy former sin: Thy Fornica∣tion was a bruitish, this a devilish act. Yet alas! how doth Satan hurry on these poor Creatures from sin to sin, bearing them in hand this is the onely way for security and secresie? Whereas this is that which makes all break out, and that with a vengeance too. The onely way had been to flie to that fountain opened for sin and uncleanness, Zach. 13. 1. and to go into the lowest Form of humble Penitents, as did that noted sinful Creature once, who had not the con∣fidence to look Christ in the face, but came behind him, and, not presuming to touch his head, washed his feet with her peniten∣tial tears, (the best Pattern in the world for such Offenders) who had such acce∣ptance, that her Saviour said to her, Her * 1.75 sins that were many were forgiven her. This is the onely way: All other ways and deeds of darkness will be brought to light, and then the shame thou wouldest avoid, will come home with a double measure of guilt and horror. Oh that all such would well consider that fearful Woe denounced against such sin-coverings, Isa. 30. 1, 2. Woe to the rebellious Children, saith the Lord, that take counsel, but not of me, and cover with a co∣vering, but not of my Spirit, that they may

add sin to sin. This dreadful Woe will certainly pursue and overtake such kind of Offenders, of whose Practice it is so lively a description. 1. After such foul sins of Murder, Whoredom, &c. there is nothing but taking counsel and devising how to keep it close: They consult with Flesh and Blood, consult with Sin and Satan: They take counsel, but not of me, saith the Lord. 2. They cover with a Covering.] That is all which is desired, not a Cure but a Cover, not a Pardon, but a palliating and cloaking of Sin: This way is thought of, and that way, and a Covering they must have, but not of my Spirit; of the evil Spirit there∣fore it must needs be. So 3. They add sin to sin, which is the third thing noted, and worst of all: They enquire not how law∣ful; but, will it cover shame? That is all they look after: Sin is nothing with them, and sin upon sin, and wrath upon wrath; their onely business is how to keep off shame. Those two Harlots, 1 Kings 3. were Saints to these Miscreants, who both strove for the living Child, neither would own the dead Child.

17. There be divers others who think * 1.76 they need no Excuse; as first, He who says, It was not his act, but others. But hadst thou no hand in it at all by Counsel, Con∣sent,

or Privity? Thou maist be the Prin∣cipal, when others are the Actors. Was not he charged with the Blood of Ʋriah, who was at that time many a Mile off; not slain by his hand, but by the hand of the Children of Ammon? There be many * 1.77 ways whereby men may be guilty of other mens sins; eight, the principal, are com∣prised in that old Distich,

Consulo, Praecipio, Consentio, Provoco, Laudo; Non retego culpam, non punio, non reprehendo. Counsel, Command, Consent, Provoke, Com∣mend; Not publish, punish, or not reprehend.

1. Counsel. Thus was Jonadab foully guilty of the deflowring of Tamar, when * 1.78 he gave Amnon those Instructions how to accomplish his Incestuous Lust.

2. Command. Thus Absolom guilty of Amnon's Blood, who gave Command to * 1.79 his Servants to set upon him, and assassi∣nate him at his Table; Have not I com∣manded you?

3. Consent. Thus Saul guilty of the Blood of Steven, though he cast not one * 1.80 stone at him, onely held the Garments of them who did it.

4. Provoke. Thus the Blood of Naboth is charged on Jezabel, and all the Villanies * 1.81 of Ahab, because she stirred him up, and egged him on.

5. Commend. They that forsake the Law, praise the wicked; but such as keep the Law, contend with them, Prov. 28. 4. They who commend and approve an evil fact, whe∣ther before or post factum, are equally guilty. Had not old Jacob shewed his de∣testation of his Sons cruelty and perfidi∣ousness towards the Shechemites, he had been as faulty as they.

6. Not to publish, or discover. The Counsel-keeper is as bad as the Counsel-giver. If a Soul sin, and hear the voyce of swear∣ing, and is a witness whether he have seen, or otherwise known of it, if he do not utter it, he shall bear his iniquity, Lev. 5. 1. By this means Joseph, when a Youth of se∣venteen * 1.82 years of age, cleared himself of his Brethrens faults, by bringing to his Fa∣ther their evil report.

7. Not to punish those that do amiss, when under our Jurisdiction. Thus the whole Tribe of Benjamin, when Justice was demanded against those Sons of Belial in Gibeah, that committed that outrage upon the Levite and his Concubine, made * 1.83 their sin their own, and were almost totally

cut off for it. Thus those indulgent Pa∣rents who, instead of correcting their Childrens misdemeanours, say not so much as Why dost thou so? or onely, Nay my Sons, * 1.84 do no more so; soon find their Children to become Thorns in their Sides, and Pricks in their Eyes, and are both alike sinful, the one by omission, the other by commission; and then God first visits the sins of the Fathers upon the Children, by their mis∣demeanours; and after visits the sins of the Children upon the Fathers, by their affliction.

8. Lastly, Not to reprove, is another way making us Partakers of others sins. A du∣ty as oft pressed as any other, Eph. 5. 11. Have no fellowship with unfruitful works of darkness, but reprove them. Lev. 19. 17. Thou shalt not hate thy Brother in thy heart; thou shalt in any wise rebuke him, and not suffer sin upon him. No Duty more beneficial, none more neglected. There be many Censurers, or Backbiters; few Reprovers: Many Flatterers, few faithful Reprovers. Rare to find a Man that will give a Re∣proof, as rare to find the Man will take it. Whereas there is no surer Evidence of true Love, than to give a Reproof; nor surer Evidence of true Grace, than to take it. Many have had cause to bless God for a

Reproof seasonably given, Prov. 6. 13. They are the way of life. St. Austin gives two Instances of the happy success of a Re∣proof: The one given by himself to Alipi∣us, thereby reclaimed from his haunt∣ing the Theatre and Plays: The other by * 1.85 a Taunt and Check given to his Mother Monica, thereby reclaimed from her Tip∣ling and Gossiping. But whosoever fails in this Duty, the Minister must not. The chief part, I may say, of his Work lies in this, I charge thee before God, and the Lord * 1.86 Jesus Christ, Be instant, Reprove, Rebuke. Two words; Do it once, do it again. The Reproving and Convincing Ministry is commonly the most Successful Ministry.

18. And the next man thinks he needs * 1.87 no Excuse, but rather Applause; for what he did was out of pure Zeal, and the fervor of his Spirit. But what was this thy Zeal? was it in a good matter, or against an evil? Then thy Zeal is just. But if in an ill matter, or ill manner, or to an ill end, it loseth its praise, and becomes vicious. Saul had Zeal enough, such as it was, when in his zeal to the House of Israel he cut off the * 1.88 Gibeonites, which caused many of his House to be cut off. Jehu wanted no Zeal against the House of Ahab; but it was for a self∣ish * 1.89 end. Nor they who cast out their

Brethren (for no crime, but) for his name sake: For they said, God should be glori∣fied, * 1.90 and the Church purged thereby. But most of all excessive was he, who, when time was, thought he was bound to perse∣cute all that called on the Name of Christ, and compelled the Believers to abjure, * 1.91 blaspheme, or fly for it: What in one place he saith of himself, I was exceeding zealous, Gal. 1. 14. In another he saith, Being more then exceeding mad, Acts 26. 11. And this was the righter name for such in∣temperate zeal: Zeal, we say, is a mixt passion, compounded of Love and Anger; but if it have not also a mixture of Piety and Charity, of Prudence and Moderation, it becomes a bitter Purge, and causeth sad Distempers both in the Spirit and Church. Therefore St. James calls it bitter zeal, James 3. 14. We render it Envying; but when it is bitter, it is put among the works of the Flesh, Gal. 5. 20. and joyned * 1.92 with Strife, Contention, Division, as in many places of Scripture; then call it not Naomi, but Marah; for it becomes like that bitter Star called Wormwood in the Revelations, which falling from Heaven, * 1.93 and burning like a Lamp for a while; where it fell, it embittered all, and turned the Waters into Wormwood, that whoso

drank of them died: This was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bitter zeal indeed.

19. A third comes with like confidence, * 1.94 and thinks he needs no Excuse; for he acts according to his Conscience, and that will bear him out. And there are many make this Plea: As,

1. Many will desire their harsh Cen∣sures, and harsher carriage towards others, with whom they differ in matters of Opi∣nion about Religion, by reason of their different Education, Interest, Apprehensi∣on, &c. saying, They judge themselves bound in conscience so to do: And of this we may say,—Iliacos intra muros peccatur & extra. Thus it is all the World over: In the Church, and out of the Church. Thus the Jew of old hated and anathematized the Samaritan, and the Samaritan did the like to him again: The difference was about the Mode, the Place, and the Tem∣ple or Mountain of Worship. The Jew said, No place but Jerusalem; the other was for Mount Girizim: but so wide the difference, that Jew and Samaritan had nothing to do one with the other, Joh. 4. 9. And when they called Christ Samaritan, they thought they call'd him by as bad a Name as when they called him Devil. * 1.95 The Jew now hates the Christian, and the

passionate Christian him as much: The Mahumetan both: And the Papist the Pro∣testant. And which is saddest of all, Fundi nostri calamitas: There are unkind diffe∣rences among Protestants, and from thence bitter Invectives, hard Censures, oppro∣brious Language, dreadful Heart-burnings, and lamentable Separations, and distances one from another.

Quantum Religio potuit suadere malorum!

But alas! if Religion, Piety, Charity, Con∣science, or any of them were rightly under∣stood, this need not be, Tros Tyriusve, &c. Let him be Jew, Turk, Papist, Pagan, Barbarian, Scythian; I must speak ill of no Man, wrong no man, call no man Com∣mon or Unclean; but seek the good of all, and walk inoffensively to all. Our Saviour came to take down partition Walls: It * 1.96 is Satan who sets them up; neither do they serve the Lord Jesus Christ, but their own Bellies, who cause and keep up Divisions among Christians.

2. Another pleads Conscience too, and * 1.97 saith, I am under a Vow: So pleaded those obstinate Jews against Jeremy, Jer. 44. 16.

3. After him comes another and saith, I * 1.98 have taken a solemn Oath: Thus reason'd Herod, when he took off John Baptist's * 1.99 Head.

4. And after them, come others and say, * 1.100 But we have bound our selves under an Oath and Curse too: So alledged those bloody Enemies of Paul, That they would neither Eat nor Drink, till they had killed * 1.101 Paul: But neither the one, or other, or any thing else can bind to Sin. It is a resolved Maxim in Divinity, Injusta vincula rumpit Justitia, Unlawful Promises, Vows or Oaths, are lawfully broken. And David's Example is remarkable, who having in heat of blood made an Oath, and that with an Imprecation annexed, God do so to me, and more also, if I be not revenged on Na∣bal; yet when Abigal came to perswade him▪ he retracted his Oath, blessed God and her, and her good Counsel, and pro∣ceeded * 1.102 no further in his intended Self-Re∣venge.

20. Again, others come with this Ex∣cuse, * 1.103 It was but a small Sin, a venial Pec∣cadillo; If I never do worse, I hope I shall do well; as to tell an officious Lye, to swear in Passion, or by Faith and Troth, by Hea∣ven, or by my Hand, &c. But is there any least Commandment: Though we have a

saying of humane Laws, they take no no∣tice of many petty Offences, yet De mini∣mis curat Lex Divina, He that breaks one of the least of God's Commandments, and * 1.104 teacheth so, is least in the Kingdom of Heaven. The Law of God takes notice of Adultery and Murder in the eye and thought, and of the idle word: The little sins unrepented of, prove the most dange∣rous Sins. The Small Pox kills more year by year, then are usually swept away with the raging Pestilence. The gathering of a few sticks on the Sabbath might be looked * 1.105 upon as a small Offence, yet God com∣manded the Sabbath-Breaker should be stoned.

And the stealing of a few Apples, when by a Child, you would think should never trouble a mans thoughts after; yet doth St. Austin more then once confess and be∣wail it. And saith, Qui modica spernit pau∣latim decidit; He that scruples not small Sins, knows not where he shall stop.

21. It was the first time, saith another: * 1.106 I did so but once. Answer, And too much of that. Adam offended but once, nor Achan, nor Gehazi, nor he that gathered Sticks on the Sabbath, nor he that cursed, Lev. 24. 14. Yet how were they punished! Judas betrayed his Master but once, and

dispaired: Cain committed one Murder▪ and accursed: David for one act of Adul∣tery, how visited!

22. I have but this one fault in all the * 1.107 World: Abate me but this, and I ask no favour. I hope if the Lord would have spared Sodom, if there lacked five of the fifty first demanded, he will not destroy me for lack of one: But this was our Saviour's answer to the young man, One thing thou * 1.108 lackest. And St. James resolves the case, He that keeps the whole Law, and fails in one point, is guilty of all: One Disease may as well kill as twenty. Pluck out this right Eye of thine, if that be it which makes thee to offend, our Saviour Commandeth. One Hadad escaping, when all the males in * 1.109 Edom were destroyed, created Solomon much disturbance. And one only Jehoash escaping hid, when the whole Line was * 1.110 destroyed, wiped Athaliah of the Crown; so may one hid sin deprive thee of Heaven: The right Christian must be an Ʋniversalist. Such is God's Command, All or none, Deut. 11. 32. Such is the Christians engagement, * 1.111 All and every one, Acts 10. 33. The Dolus, the Hypocrisie here lies in a particular, when sincerity manifests it self in the ge∣neral.

23. But it was to prevent a great dan∣ger, and to save my life; and who would * 1.112 not strain hard in such a case! Life is sweet, I confess, and would be preserved by all lawful means. This was the Plea of the Gibeonites, when, to prevent that impend∣ing Storm, they used those Wiles, and fram∣ed those Lies, We were afraid for our Lives, * 1.113 say they, and have done this. Their lives they saved indeed, but escaped not the Curse, and were adjudged to perpe∣tual slavery for their collusion and dissem∣bling.

24. Another looks to be excused for his * 1.114 Negatives, and applauds himself for his ne∣gative goodness: He is neither Whore nor Thief, &c. And as to Religion, neither Athiest nor Papist, Anabaptist, or other Sectary: But what art thou in the mean time, as to the practise and power of god∣liness? It may be an ignorant Protestant, liveless Professor, a proud self-conceited Laodicean, a regardless Gallio, a halting Jehu, a painted Sepulcher. Thy state may be applauded by men, but remember that of our Saviour, Luke 16. 15. That which is highly esteemed of men, may be abomination with God. Deest aliquid ritus, There is one thing needful, and that one thing thou lackest: The somewhat that is positive. An

hundred Cyphers make not so much as one Figure; And two Negatives in Divinity, nay, put in twenty, make not one Affirmative. In plain English, thy case is naught; thou art not yet one step Heaven-ward, but one step from Hell: The first step from Hell is, Cease to do evil. The first step to Heaven is, Learn to do well, Esay 1. 16. The Scripture joyns Affirmatives and Negatives together, and they must not be parted, Rom. 13. 13, 14. Not in Chambering and Wantonness, &c. But put on the Lord Jesus. There ye have both, Tit. 2. 11, 12. The grace of God teach∣eth us to deny ungodliness, and wordly lusts; there is the Negative: And to live soberly, righteously and godly; there is the Affirmative. It is very observable, That in the last Judg∣ment * 1.115 described, Matth. 25. The Venite, or absolution, Come ye blessed; Runs all upon the Affirmative, Ye gave me Meat, Drink, Clothing, Visits, &c. And the Sentence of Condemnation runs all upon the Negative, No Meat, no Drink, &c. The truth is, no man goes to Hell, but for want of Positives and Affirmatives.

25. And now comes in another, and * 1.116 takes hold of what I said last, and thinks I have made his Excuse for him: For though, saith he, I am a great Sinner; yet for the good parts God hath bestowed on me, and

for the good Duties, and the many other good things I perform; setting the one against the other, I may not only pass ex∣cusable, but gain an Approbation. Thus * 1.117 that vile Strumpet thought to pass with her Devotions: She had been confessed, absolved, done her Pennance, paid her Vows, therefore might sin afresh. Thus * 1.118 the Pharisee, when he had made a prey of a poor Widow, thinks his sin expiated by a long Prayer, which he meant to say ere he went to Bed. And thus, I fear, do ma∣ny Professors now a-days, for whom my Heart bleeds; who, like the Inn-Keeper, cleanse their Rooms in the Morning, to be fouled again by all Comers ere Night: Or like the Monks, who have their Mattins and Even-song, and all day do what they list, only with this difference; The one mock God, in saying what they understand not; And the other deceive themselves in plain English, praying that which they after mind not. But as one said once, Tell me not what the man is in Affliction, but what after: So say I, Tell me not what a man is in Duty, but what after it.

Again, there are others who think to expiate their many Sins in their Life, by doing some notable act of Charity at their Death, by their Goods ill gotten. Debts

are to be paid before Legacies; and Resti∣tution is to go before Charity, as we see in Zacheus. We speak not against good works, but would have them done in a good man∣ner, that they may redound to the good of the Donor. Many rich men once cast in great Gi••••s into the Treasury, and all did not amount to one Farthing: The poor Widow cast in no more, and all theirs was not so much. God hates Robbery for Burnt-Offering, * 1.119 and the price of a Dog, or the hire of a Harlot, was not to come into his Offering. Remarkable is that story of Selimus he First, who, near his end, was counselled by Pyrrhus the Bassa, to lay out a great mass of Treasure, taken from Persian Merchants, upon a notable Hospital for the Poor; No, saith he, God forbid I should bestow those Goods so ill gotten, upon Works of Charity and Devotion, for mine own vain-glory and praise: I will never do it, but command, that they be all restored to the right Owners. It is true indeed, wicked men may do some magnificent acts, much cryed up by men, yet nothing avail∣able to the Doer. What a splendid Tem∣ple was that which Herod built, Josephus saith, Not much inferior, if any thing at all, to that built by Solomon; far beyond that built by Cyrus and Darius. Tacitus

calls it, Immensae opulentiae Templum; yet he as very a Miscreant as ever breathed.

26. I may not forget the vulgar Excuse * 1.120 of many ignorant persons, Their fair inside, and good heart. Charge them with their gross Ignorance, neglect of God's Service in Fa∣mily, or otherwise, loose and lewd talk, &c. They are ready to answer, Though I can't talk so well, and have not so much know∣ledge; yet for a Heart to God-ward, I have as good as the best: I have so strong a Faith, as I never yet doubted; and for lo∣ving God, I do, and ever did with all my heart. Poor Souls, thy Heart good with∣out knowledge, is as an Eye good without sight, Prov. 19. 2. Tell me thou hast a strong Faith, and a Heart full of love to God, when thy life and talk is loose and vain; and perswade me thou hearest Thun∣der, when I see it snows: The one is not more the old man's wonder, then this the Christians, Or that the Spring is sweet, when the water's bitter; Or that the Tree is a Pear-tree, when it beareth Bramble-Berries; Or that the man is sound, who is alway Coughing in my Ears, and spits up his Lungs and putrid matter in my sight. As is the Treasure of the Heart, such is the Communcation and Conversation: Tell this to thy Child, not to me. Thy Child

would perswade thee, he loves thee with all his heart, and will strike on his Breast when thou askest him, Where he loves thee; yet let him have an Apple, ask him to give it, or a part of it; or bid him go into the next Room, if dark, to fetch thee any thing, he shrinks and shrugs, but will do neither. So if the Lord bid thee part with the least sin, or go into the darks of serious∣ness, and mortifying any lust; thou flingest away, and wilt do neither. And now tell me, whose Speech and Carriage is more Childish, thine or his?

27. In the last place comes in one, who * 1.121 saith, Little did I think; and we may soon discern whose Language this is, Insipientis est, &c. Even the greatest Fool hath his af∣ter-wit, and after-repentance: Had I been aware, or were it to do again, I would do otherwise. Thus it is in Temporals, thus in Spirituals, thus in this Life, thus after. Who would have thought, saith the Prodi∣dal, that I should ever come to beg a mor∣sel of Bread? That did I, may the provi∣dent man say. Who would have thought, said Haman and Jezabel, that we should have come to such ends? We never expect∣ed other, say the godly, but that so proud a Wretch should have a shameful downfall; and that a Whore, a Witch, a Murderer

should come to an infamous end. Who would have thought, said the foolish Buil∣der, that such a storm should have come, and on such a sudden? And the foolish Virgins, that the Bridegroom should sur∣prize us, that we had not time to trim our Lamps? That did we, say the wise Builder and wise Virgin, and we provided against both. Who would have thought, saith Dives, there had been such a place of Torments, and that I should after all my Ease and Plenty, have come hither, and that I should see Lazarus taken into Hea∣ven, and my self shut out? What did Moses and the Prophets tell thee other, saith Abra∣ham? And who would think, saith the careless Professor, at the last day, that I * 1.122 should see Abraham, Isaac and Jacob, in the Kingdom of God, and so many of the Children of the Kingdom, so many Pro∣fessors, cast into utter darkness? That did I forewarn you of, may our Saviour then * 1.123 say. It is a remarkable passage that in Wisd. 5. 3. 4, 5. Where the prophane Atheist and Scoffer are brought in condem∣ning themselves: We Fools counted the life of the Godly madness, and his end without honour: And now is he reckon'd among the Sons of God, and his Inheritance is among the Saints. How have we erred from the Truth,

&c. What hath all our Pride, and all our Riches and Glory profited us, seeing they are vanisht and gone, &c.

Thus have we done with the first sort of Excuses, those we called Home-bred, or from our selves; we come now to those that we call Forreign, or borrowed from others.

CHAP. III. Excuses taken from Others.

EXcuses taken from Others, are either from, 1. Men. 2. God. 3. Satan. We shall begin with those relating to men: And to take in all sorts of men, shall reduce them, into three Classes. 1. All men may be considered as Superiors, Equals or Inferi∣ors. 2. As good or bad. 3. As Friends, Foes or Strangers.

1. The first sort of men from whom Ex∣cuses * 1.124 are taken, are Superiors, and from such many are often taken. As 1. From their Example. If Parents, Masters, Mini∣sters, or Princes, do so or so; It is autho∣rity enough for Inferiors to do the same. Man is a Creature, much led by Example:

And Examples, before our Eves, have the same operation that Jacob's pilled Rods had upon the Sheep, to produce a likeness in disposition and deportment. Regis ad Exemplum,—If Jeroboam Sin, he makes Israel to Sin. If the Father say Sibboleth, the Son will never frame to say Schibboleth: If the Mother be an Ashdodite, the Child * 1.125 will never learn to speak the Language of Canaan. And challenge them for it, Their answer is, Thus did their Fathers before them.

2. And much more if besides Example, * 1.126 there be encouragement given by Counsel and Advice. The simple Vulgar made no scruple to cry out, Crucifie, Crucifie, when set on by the Priests and Rulers upon whose Sleeves they had implicitely pinned their Faith, and to whose Vote they had capti∣vated their assent.

3. And much more still, if the Superior * 1.127 add a peremptory Command: Then will the Inferior run and go, and do any thing commanded, and thinks that is his warrant. * 1.128 Then when Absalom said, Mark Amnon when his heart is merry Then set upon him, slay him, fear not, I Command you so: It is all done accordingly. The Canonists have said, If the Pope should command Evil, and forbid Good, and draw thousands of

Souls with him to Hell; yet all are to rest in his Determinations and Decrees, not once saying, Domine Papa quid ita facis? Sir, why do you so?

4. And more again yet if those Com∣mands * 1.129 be backt either, 1. With Promises of Favour and Reward: When Saul spake of Vineyards and Olive-yards, places of Command, as Captains and Colonels, and high Offices at his dispose; the perfidious Ziphites to curry favour with an enraged Prince, proffer their Service, to deliver in∣to his hand the best Subject the King had, and the best Patriot the Kingdom had. Is not David hid among us? Let but the King * 1.130 come down, and we are ready for our part to deliver him into the King's hand. And bloody Doeg is ready at the very Instant, up∣on Command given (when no other would execute it) to fall upon the innocent Priests (whom himself had first informed against) and to sacrifice a whole City and Tribe of * 1.131 them to the fury and lust of the enraged King, in hope of a Reward.

2. Or threats of Punishment; Whether * 1.132 Pecuniary, and in their Estates. As when that Antichristian Beast did thunder out his Interdicts, That none should buy or sell, hold Office in Church or State, but he that did receive the Name, or Mark, of the

Beast: Then did all the Inhabitants of the Earth worship the Beast, save only the Lambs marked Ones, whose Names were * 1.133 written in the Book of Life.

2. Or Corporal and Capital Punishment, at which men do most tremble: Then if a Nebuchadnezzar make it present death not to worship his gods, and bow to his Image, All People, Nations and Tongues fall down * 1.134 presently. And in all these cases, the Infe∣rior is apt to flatter himself with this, Ca∣veant Principes, Viderint Praelati; Let the Prince, the Prelate and Churchmen look to it, they shall answer for me. It is their sin, if they command or lead amiss, not mine to obey: But remember what is said * 1.135 so oft of Jeroboam, He sinned, and made Israel to sin: There was his sin, and their sin too; both sinned. He first in enjoyning, they in obeying; yet were there some holy Priests, Levites and People, who under∣stood better what was Sin, what Duty, what Obedience was due to Men, and what to God; that left their Places in the Mini∣stry, Livings, Benefices, Cities, Suburbs; and others after them that left their Habi∣tations and States, rather then they would * 1.136 turn aside to Jeroboam's self-devised new Worship and Idolatry.

2. Equals, Towards whom some who * 1.137 know how to behave themselves with re∣spect enough to their Superiors, are often to blame in their carriage: And are ready to excuse it with this, I knew with whom I had to do, I am as good a man as he, &c. Thus both Job and his Friends seem to be blame-worthy, for some unhandsome Clashes and Reflections: They begin with him, Chap. 8. 2. and one word brought on another: He tells them, He was not inferior to them, and knew as much as they, Job 12. 2. 3. & 13. 2. And they again to be even with him, Tell him they are his bet∣ters, Job 15. 9 10. What knowest thou that we know not,—with us are the gray headed, and very aged men, much elder then thy Fa∣ther: So that ere they parted, they were not so good Friends as when they met. How much better were it to remember those good Directions, Be kindly affectionated one to another, In honour preferring one another: * 1.138 Let nothing be done through strife or vain-glory, provoking one an••ther; but in lowliness of mind let each esteem others better then * 1.139 themselves. This wo••ld preserve Love.

3. Towards Inferiors, commonly men * 1.140 are most to blame: A tyrannical Lamech will insult over his poor Wife, and use her like a Slave, not sparing to threaten her

into awe and dread. And a wicked Nabal so rugged to a Servant, and to every man * 1.141 (puft up with his wicked Pelf) that he knows not how to give any man a good word; nor could any man tell how speak to him. And how often do the Rich ill intreat the Poor, who stands Cap-in-hand, and * 1.142 useth Intreaties, when the Rich answereth him roughly. And excuse themselves with saying, I knew with whom I had to do: Should I stoop to a Thistle! Thus did Abishai's blood rise at Shimei, and calls him Dog (dead Dog) when David said, Let * 1.143 him alone, I will leave him to God; It may be he will require me good for his cursing: I will not foul my hands with him, nor let choler rise against choler. There could not well be a worse Creature then Shimei, nor a greater or better Person then David, nor a worse affront offered; yet he lets all fall: That is the best flesh, that heals of it self. Yet we have a greater example then David, having to do with a worse then Shemei, even Michael the Arch-Angel, when disputing with the Devil, durst not bring in railing Accusation, only said, The Lord rebuke thee. If an Angel did not give an unbecoming word; if an Arch-Angel (the highest of that Order) durst not, to Satan the vilest, and most cursed Creature,

durst not: How durst thou give any re∣viling or opprobrious Language to thy Fel∣low-Servant, who bears the same Image of God with thy self?

2. Again, men may be considered as * 1.144 good or bad. And good, are either so Seem∣ingly. Or, 2. Really. 3. Eminently. 1. Some are only seemingly so: And as we * 1.145 are apt oftentimes to have mens Persons in admiration, so what we see them do, who are esteemed wise, holy, learned, we think we may safely do the same. But we may remember our Saviour's Item given of the Scribes and Pharisees, who sate in Moses Seat, and took upon them to be the Au∣thentick Expositors of the Law, and were in that Repute for their seeming Sanctity, That it was a common belief among the Vulgar, that if only two were to be saved in all the World, the one must be a Scribe, the other a Pharisee; yet our Saviour bids, Do not after their Works. * 1.146

2. We may be as much out in following those that are really good, if we have no * 1.147 better warrant then their bare Example. Thus St. Paul shews, That if the weak Christian see him that is stronger sitting in * 1.148 an Idols Temple, and eating what was sa∣crificed to the Idol, he might be imbolden∣ed, without further enquiry to do the like.

Therefore neither should the strong lay a stumbling-block before the weak; nor should the weak think we are to live by Example, but by Precepts.

3. Some are eminently and undoubtedly * 1.149 Saints, recorded in Scripture, and their practice, we think, may warrant us. But we must distinguish of their actions, that we may safely imitate them. 1. Some of their Acts were High, Heroick, and extra∣ordinary above the common Rule, as Ehuds, Jaels, Phinehaz, Elias calling for Fire from Heaven upon the two Captains that came to take him. 2. Some were as much below, or besides the Rule, as David's in the matter of Ʋriah, Peter's behavior in the High Priests Palace. 3. Some were ex∣actly conformable to the Rule, as Zachary * 1.150 and Elizabeth, walking in all the Com∣mandments and Ordinances of the Lord blameless. In these alone, not in the other two, are we to imitate the best Saints.

For the first, They might have some par∣ticular warrant, as Abraham had to Sacri∣fice his Son; the Israelites to borrow of * 1.151 the Egyptians, and the like. Therefore when the Disciples alledged the example of Elias calling for Fire from Heaven, Our Saviour checked them, saying, Ye know not * 1.152 of what spirit ye are, nor by what spirit he

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was in that act guided: Such extraordina∣ry acts are not of private interpretation, nor common imitation. For the second, Those acts of David and Peter were fearful Viola∣tions of God's Law; The blacks and ble∣mishes in their stories, sad scandals to Re∣ligion; bewailed by themselves, and not till after manifest Repentance pardoned. And with what face canst thou excuse thy self, by that for which they did both ac∣cuse and condemn themselves? and look they should patronize and allow thee in that, which they did disallow in themselves? The third, Are only for our imitation: Therefore when the Saints in Scripture say to us, as Gideon to his Followers, What you see me do, do ye the same: Walk, as ye have us * 1.153 for Examples, Phil. 3. 17. We are to fol∣low them, observing these three Rules or Cautions: 1. Of Election, Not to do whatsoever they did, without discrimina∣tion: But as Jehosaphat, who walked in the * 1.154 first wayes of David his Father; those were his best wayes, and fittest to be drawn into imitation. 2. Of Restriction, Eatenus, so far as they follow Christ, no farther; where * 1.155 they leave Christ, we must leave them. 3. Of Addition or Conjunction, where you see them and the Lord going together, 1 Thess. 1. 6. Thus the Thessalonians are

commended, You became Followers of us and the Lord, which had been no such great matter, if they had followed the Apo∣stles, without or against the Lord's Ex∣ample.

2. Another case there is, wherein men are apt to plead excus•• from the godly, viz. * 1.156 least they should offend them. Now true it is, we should do any thing, rather then give offence to any godly person (one of these little ones) but a great difference there is between Scandalum datum & ac∣ceptum, an offence justly given, and an offence unjustly taken: The one is ever a sin, the other not. But this sometimes occ••sioneth a snare, as it fell out to Peter and Barnabas, as Paul relates at large, Gal. 2. and occasioned a sharp Reproof from Paul, to bring all to rights. And this it was: At Antioch Peter had conversed familiarly with the believing Gentiles, till certain came from James at Jerusalem, then did he with-draw Communion from the Gentiles, fearing belike the Jews would take offence; the like did Barnabas: They were both to blame. Paul comes thither, and foresees whither this halting and dissi∣mulation might tend, viz. to endanger and undermine the simplicity of the Gospel, and to confirm the Jews in a pernicious sticking

to their old Ceremonies, now antiquated and abolished: He therefore stands up to vindicate the Truth, not caring who is of∣fended, so truth may be maintained, Ami∣cus Cephas, Amicus Barnabas; Cephas is a Friend, and Barnabas a Friend; but Truth is more then all Friends. Peter upon the debate was convinced, and no hurt came of this Dissension, but much good: And they parted Friends. It were to be wisht all will say, That there were no differences among Christians, no discrepancies among Preachers; but that all did think and speak * 1.157 the same things, being perfectly joyned toge∣ther of the same mind, and of the same Judg∣ment. And that in matters of less moment we could comply one with another, as he who was made made all things to all men in such * 1.158 cases. But in some cases we must not think it strange, again if the same Paul dissent from Peter, and dislike his temporizing. The ceremonial, dark and typical Worship of the Jews; and the Evangelical is not the same: I give but a hint, more instances might be given. All compliance with the godly, is not alwayes godly compliance; unless Saints were either infallible at all times, or at that time have truth on their side; otherwise they are sure as like to miscarry, as a Peter or a Barnabas. There

is therefore a necessary asserting of Truth sometimes, though, in so doing, we have to do with great and worthy Per∣sons of a different Opinion or Practice. Learned Paraeus doth at large discuss the * 1.159 case, and saith, Though Peter may seem excusable in seeking to avoid offence giving to the Weak, which is a duty, he saith: But seeking to shun a less, he gave a greater; yea, a double, one to the Jewish Believers at Antioch, whom this act of his might confirm in their Judaism, the other to the believing Gentiles there, whom he thereby compelled to Judaise, refusing Church-fellowship with them. So that, saith he, Peter's offence was none of the least, but was seven ways sinful, 1. Against the weak Jews, whom he confirmed in their Error. 2. To Barnabas and the rest, whom he drew into an Error. 3. Against the Gentiles, whom he compelled to Judaise. 4. Against Paul preaching Liberty, whose preaching this practice did cross. 5. Against the truth of the Gospel, from which he scandalously swerved. 6. Against himself, whom he dis∣honoured by this unseemly dissimulation. 7. Against God, whom he greatly offended, by his scandal given to the Brethren. Thus far of Excuses taken from good men.

2. From the bad, we are apt to take ex∣cuse * 1.160

sometimes: But if from the good no good excuse is to be taken; much less from the bad is any but bad to be expected. But we think (according to the Proverb) a bad excuse is better then none at all: And what is that? why, when men have shew∣ed much passion, and let fall much ill Lan∣guage, Railing, Reviling, Reproaches, &c. They think to excuse all by saying, I know to whom I did it, a Dog, one whom I could not call bad enough, one without the Church, &c. I had not done it else. But what is become of those Gospel-Rules? Give no offence to the Jew, nor to the Gentile, nor to the Church of God, 1 Cor. 10. 33. Walk wisely towards them that are without, Col. 4. 5. Shew all meekness to all men, Tit. 3. 2.

3. Men may be considered, 1. As Friends. 2. As Foes. 3. Strangers. * 1.161 First, Many excuses are taken from our Friends; as that we did so or so, but it was upon the sollicitation and importunity of a Friend, and such a Friend as was to me what Jonathan's Armor-Bearer said to him, Behold, I am with thee, according to thy own heart, and how could I deny him? But * 1.162 we should remember those excellent say∣ings of old. We must accommodate our selves to our Friends, usque ad aras, so far as may consist with honesty and good con∣science.

Amicus Plato, &c. Such an one is my Friend, and such another my Friend, but Piety and Conscience much nearer Friends. Oh nimis inimica amicitia! St. Austin crys out; Oh the bane of ill Friend∣ship! Oh pestilent, pernicious Friendship! * 1.163 saith he, Solus non facerem, I had never done so or so, had I been my self alone: But when they said, Eamus, faciamus, &c. Come, let us go together; I had not the power to resist, saith he. Remember how dear Jehosaphat paid for his familiarity, and associating with Ahab, and had this sharp Reproof, and sad Message sent to him; * 1.164 Shoudst thou help the Ʋngodly, and love them that hate the Lord; therefore is wrath upon thee from the Lord. This unhappy friend∣ship, or good-fellowship, as commonly cal∣led, is the great Apollyon and Abaddon, the Destoyer of thousands and millions, and hath laid heaps upon heaps. Many have, when too late, cryed out and accursed such Friends and friendship, and many more will at the last day. Then Ahab will have no better Language for his Jezabel, by whom he was so bewitched, then Jehu had, when he trod her under foot, You cursed woman. * 1.165 Oh cursed Jezabel, it was long of thee I sold my self to work wickedness! Unhap∣py I that I ever saw thy Face: Accursed

am I that I ever hearkned to thy counsel, and more accursed thou that gavest it. So Amnon to Jonadab, I woe the day that I ever knew thee, and took thee for my Friend. Judas to the Priests, I rue the day that I ever was acquainted with you. The courtesie and love of such Friends is like Joab's kiss to Amasa, Kiss and Stab; or like Judas to Christ, Kiss and Betray. So that all such may complain with David of Ahitho∣phel, his old friend, It was not mine Enemy,—But it was thou my Friend, my Guide, my Acquaintance, &c. that hast undone me.

2. Others will excuse themselves from a * 1.166 Friend, My Friend was in danger, it was to do him good, save his Life, Estate, &c. Thus might Lot, the Levites Host, Rahab, and the Egyptian Midwives plead, all sought to preserve the lives of those who were under their hand. But St. Austin re∣solves it as an unquestioned Maxim, No Sin is to be committed, be it to save our own or others Lives. He highly commends Firmus a Bishop, who had hid a Christian that was sought for, and being examined whether he had sheltred him, or what was become of him, He did not answer (as many would not scruple to do) I know not where he is, &c. Equivocation was not then known in * 1.167 the Church. He was Firmus by name, and

Firmior in the Faith, said the Father: His answer was, Mentiri nolo, prodere nolo; I may not lye, nor will I betray. Many Torments he endured; at length the Em∣perour moved with his constancy, set them both at liberty: And if any untruth, any excusatory, or officious lye might in any case be lawful, you would allow it here. But that holy Fathers determination is, To ask whether any lye be lawful (saith he) is to ask whether any Sin be lawful; or to ask whether that which is unjust and unlawful, be just and lawful.

2. There are Excuses taken from our * 1.168 Foes: And these we think are to be admit∣ted; It was to my Adversary, he had provoked, had affronted me: Flesh and Blood could not bear it. Thus pleaded those Sons of Jacob, when they dealt so cruelly and perfidiously with the men of Shechem, after the deflouring of Dinah, * 1.169 Should he deal with our Sister as with an Harlot? But the old Patriarch was none of their Council, nor could he do less then execrate the Fact. We are most of us of the Pharisees belief, I must love my Friend, and may hate an Enemy: But our Savi∣our's Doctrine is to love our Enemies; Ami∣cos * 1.170 diligere omnium, Inimicos Christianorum. To love our Friends, saith Tertullian, is the

common practice of all; of the Publican: But to love an Enemy, is the proper Cha∣racter of a Christian. Holy David would not consent to have him touched, that sought his life. And Job took comfort in this, That he never rejoyced in the de∣struction * 1.171 of him that hated him, nor did he so much as suffer his mouth to sin, to speak or wish him ill: And this is the note of a generous and high Spirit, whereas Revenge is an argument of a low and feeble Spirit.

2. But some will plead, I do but to him as * 1.172 he did to me; and is not this warrantable? Solomon shall answer thee, No, saith he, Say not thou, I will recompence evil; but wait on the Lord, and he shall save thee, Prov. 20. 22. And more plainly, Prov. 25. 29. Say not I will do to him as he hath done to me, I will render to the man according to his work. We are often warned, not to avenge our * 1.173 selves, or resist evil, or return railing for railing; but to overcome evil with good. A divine Victory, and a double Victory this is; the one over thy own passion, the other over thy Enemies fury: By this means thou mayst heap coals of fire on his head (to melt him either into repentance, or self-condem∣nation) as Saul seemed once to be, when * 1.174 malice was repayed with mercy, He lift up his Voice, and wept. This is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

the singular thing wherein our Saviour would his Followers should out-do all others. And is a great degree of Perfection, To be perfect as our heavenly Father is per∣fect. * 1.175 To return good for good, is Publica∣nish; Evil for evil, is Heathenish; Evil for good, Devilish: But to return good for evil, is Divine; Christ like, who forgave, and pray'd for his Enemies: God like, who is kind to the unkind, and to make the nearest approach and proximity to the life of the blessed, yea to the Deity it self.

3. Some are Strangers to us; And we * 1.176 are apt to think we may do what we will to them: we never saw them before, and shall never buy or sell with them more. But the Divine Precept strictly forbids all ill usage of Strangers in many places, and requires he should enjoy the same Privi∣ledges with themselves: Ye shall not oppress * 1.177 or vex the Stranger, saith he, for thou wast a Stranger in Egypt; and thou knowest the heart of a Stranger: Therefore put thy self in his case, and do as thou wouldst be * 1.178 done unto. One Law was both for the Home-born and the Stranger, for the Forreigner and the Native: The same Ephah, Shekel, Weight, Measure, Price, Truth, Equity, Behaviour. How courteous were Abraham and Lot to the Strangers

that resorted to them. And Philoxeny, which properly signifies love of Strangers, is as much pressed in the New-Testament as a duty of Christians and Ministers, as most * 1.179 others. As therefore it were an unworthy thing to lay a stumbling-block before the Blind, though he can never see it; an un∣humane thing to curse the Deaf, because he cannot hear it: So a most unchristian thing to deal injuriously with the Stranger, be∣cause he may never discern it. Thus have I done with Excuses taken from other men.

CHAP. IV. Excuses taken from God, and from Satan.

NEither are Men content to fetch Ex∣cuses * 1.180 from themselves, or others, but they will open their mouths against Heaven: Some have been so bold as to challenge God, seeking any starting hole to creep out at; as we have too many instan∣ces, whereof some follow.

1. Such as go about to excuse them∣selves, * 1.181 and fault Gods Providence: The first Excuse that ever was made, seemed to glance this way: The woman thou gavest

me, gave it me, and so I did eat, q. d. Hadst thou not given me that woman, I had never offended: But God gave her to be a help, not a snare to the man. Thus the Drunkard faulteth the Wine, and therein God's Providence. Had not the Wine such fragrancy, delicacy of taste, and that intoxicating quality, I had not been over∣come. And the riotous Gallant, had I not had such an Estate fallen to me, I had never been so luxurious: Thus must all be cast upon God, and every man innocent. But God gave the Woman to be an inciter to Good▪ not an enticer to Evil: It was thy own fault, Adam, not thy Makers. Thy own intemperance, Drunkard, not the Vine, Grape, or Wine that is in fault. And thou riotous person, It is thy wicked abuse of thy State, not the State it self which is to be condemned; that was given for better Uses. But how ill is God dealt withall in the mean time, when his own favours are turned against him to his dishonour! Sup∣pose now a Prince should advance a Ser∣vant, or a Son, to the highest degrees of Honour and Dignity; and should as some of the Roman Emperors have done, and once a King of England did, give him a Partnership in the Empire: If this Servant * 1.182 or Son should afterwards lift up the heel

against his Soveraign, and break out into Rebellion, and then should say, You should never have raised me to this height of Ho∣nour, but have kept me lower; we would think he pleaded fair for his deprivation and destruction. How justly may the Lord say, Shall I not be avenged on such a * 1.183 Nation as this? When I fed them to the full, they assembled themselves by troops in Harlots houses. And in another place, When I gave them Corn, and Wine, and Oyl, and multiplyed their Silver and Gold, they be∣stowed it all on Baal; spent it all on their Lusts: Therefore he threatens to return and take all away again as fast as he gave it them, Hosea 2. 8, 9.

2. Some fly higher, and pick a quarrel * 1.184 at Gods Decrees, as if they would charge all their Sin and Condemnation upon God; themselves being either innocent, or inevi∣tably destined thereunto. For thus are such black-mouthed persons represented cavil∣ling, Ezek. 33. 10. If our Sins and our Trans∣gressions be upon as and wepine away in them, how can we then live? q. d. It is no fault of ours if we perish, God Almighty might have helpt all this, i•• he had pleased. But who art thou, O man, that thus disputest with * 1.185 God? Yet let us reason the case together, and see where the fault is, in God or thy

self. First, Thou wilt confess it was free for the Soveraign Creator to make his Creatures of what form, and for what use he pleased; as some Rational, others Bruits, Plants, &c. Nor have any of them cause to say, why hast thou made me thus, not us Men, Angels; us Bruits, Men and Women. 2. That God creating Man, should endue him with such excellent faculties of under∣standing to discern Good and Evil, of Li∣berty of will to make Election of his own acts; thou wilt not say this was evil yet. 3. To prescribe to man thus formed holy Precepts, commanding Good, forbidding Evil; nor can this be called Evil, but most Just; that God's Soveraignty might be owned in the World, and Man's Subjecti∣on exercised. 4. To hedge Man in by Promises and Threats of Rewards and Pu∣nishments, to excite Hope and Fear, as, Do this, and live; Transgress, and die, can't but be yielded just and reasonable. 5. As to reward Obedience, so to punish Disobe∣dience, can't be accounted other then most just. Otherwise, as in our lower States, when Kings and States have made Laws against such and such Crimes, under such Penalties, the Offender might say, Had not such a Law been made, I had not been an Offender or Sufferer; whereas it is not

the King, or the Law, but thy Delinquen∣cy only that makes thee a Sufferer. But hear what the Lord answers to that Cavil himself, As I live, saith the Lord, I have no pleasure in the death of the Wicked, but that the Wicked turn from his way and live: * 1.186 Turn ye, turn ye from your evil wayes; for why will ye die, O house of Israel? In which Answer, Observe these four particulars: 1. Here is a strong Asseveration, by way of Negation, attested with an Oath, As I live saith the Lord, I have no pleasure in the death of the Wicked, q. d. I call Heaven and Earth to witness, I do not make any to damn them; It is far from me to use my absolute Soveraignty, in an arbitrary senten∣cing them to damnation. 2. Here is a plain and positive Affirmation, under the same attestation (to both, as I live.) It is a pleasure to me, that the Wicked turn from his way and live, to which I am ready to give my assistance, if he sincerely desire it. 3. Both those are backed with an earnest and redoubled invitation, [Turn ye, Turn ye,] He exhorts, invites, excites, directs, knocks, calls, waits again and again, Turn ye, Turnye. 4. A pathetical Expostulati∣on, Why will ye die, O house of Israel? Here∣in assigning the proper and immediate cause of Ruine and Perdition; q. d. It is your

own default, and that only; not my will, but yours is in fault: Not my will not, but your will not is the bar. You will not come * 1.187 unto me, that you may have life; I have cal∣led, and ye refused; not I have refused you, but ye me: I would have gathered you, as the Hen gathereth her Chickens, to cherish * 1.188 and preserve them, but ye would not. It is not God's shall not, but thy will not; nor thy cannot, but thy care not, thou hast most cause to fear. What wilt thou have then to plead, O Sinner, in the day of Visitati∣on, when thou wilt be forced to acknow∣ledge not God's Decrees, but thy sins have found thee out, and undone thee; nor art thou bound with the Chains of God's De∣crees, but with the Cords of thy own Sins, Prov. 5. 22. Therefore let none say my case is desperate, as they cryed out, Numb. 17. 13, 14. Behold, we die, we perish, we all perish, we shall be consumed with dying: There is no necessity of thine, or any mans destruction, how great a Sinner soever, while God saith, Why will ye die? No im∣possibility of any mans Salvation, while God saith, Turn and live. Therefore Sin∣ner leave making Objections, and fall to some course, whereby thou mayst secure thy Soul. Thy case, at least, is as sa••e as the Gibeonites or Ninevites: The Gibeonites

did not say, there is a Decree gone out against us Canaanites to destroy Root and Branch; therefore are we dead men, it is in vain to strive against Decrees and Divine Threats, or to sue for our Lives, or use any endeavours: But they set their wits awork to save themselves, and sped. Ra∣hab did not say, Jericho is devoted. Nineveh did not say, The word is gone out of God's mouth, & can't be reversed: But who know∣eth if God may not be intreated? Acts 27. 20. When all hope of safety was gone, they wrought still, and came all safe to Land: while there is life, there is hope; while en∣deavors, hope, while mercy in God, recon∣ciliation by Christ, and space of Repen∣tance, there is yet hope. Therefore do not thou cast away thy self through carelesness, but set thy self to the use of the means pre∣scribed, and say, If I perish, I'le perish crying, praying, repenting, reforming, believing, flying to Christ; I will die in the way to the Refuge City, I will adven∣ture over the deepest waters to go to Christ, as Peter did; and if I sink in my way to∣wards * 1.189 him, I'le cry, Lord save me, or I perish.

3. A third excuseth himself from God's permission; 1. As to Grace. 2. As to his outward Estate. As to Grace, when some have been blamed for their Ignorance, or

wicked course of life: This Answer hath been returned, I do as well, and serve God as well, as he will give me leave: And no man is to be blamed that he is no wiser or holier then God hath made him; But this is with the Sluggard, to keep his hand in his Bosome, and himself in his warm Bed, till God send warmer Weather, and to say, I'lle not feed my self, but expect Ravens should feed me, or Angels bring me meat: But what saith the wise man, Awake Slug∣gard, * 1.190 open thine Eyes, and thou shalt be sa∣tisfied with Bread. Consider man, God hath made thee neither Stock nor Bruit, given thee another Spirit, endued it with Reason; given thee divers helps besides, as Exhortations, Reproofs, Promises, Threats, better Examples; besides the checks of Conscience, and motions of his holy Spi∣rit. Use thou thy endeavour, and see if God will not give thee leave to be better. In other cases we use not to argue thus, I am as rich as God hath made me, and I must be content, and no fault of mine if I have no more: Here the diligent man findeth Hands, Legs, Endeavours, Head, Brains, and what ever he can. But here is the misery of it, when every thing else suffereth Violence, the Kingdom of God must suffer none for us, but expect rather

it should offer Violence to us. No Pray∣ers, Study, Endeavours for more Grace; but expect, as Naaman, the Sore should be * 1.191 stroked, and we cured without our washing. The Wind should come rushing upon us, and we be filled with the Holy Ghost, as the * 1.192 Apostles were once, and we not praying. Or that a fiery Chariot should coast us to Heaven, as Elias once, though we have * 1.193 none of his fiery zeal, activity and holiness in our Lives. But consider again of this Answer, Who art thou that sayest? Thou∣dost as well as God will give thee leave? Will he not give thee leave to be better? who commands, exhorts, threatens, pro∣miseth, affordeth such means; the Ministry of his Word, motions of his Spirit, time, space, opportunity: forbear therefore to charge God so foolishly. 2. Others there be, who excuse themselves, by God's per∣mission, * 1.194 as to their outward State, ascri∣bing that to his Providence, which he will never own. But with this difference from the former; They impute their ill estate to God, which he never made so bad, and these their good outward state, which he never made so good. Thus those wicked one Zachary, who had enriched * 1.195 themselves by oppressing the Poor, would intitle God to their wickedness: They cry

out, applauding themselves, Blessed be the Lord, for I am rich. Thus Ephraim plays the cunning Merchant, gets an Estate by wicked means, Balances of deceit; yet crys out, I am become Rich, I have found * 1.196 Substance; there is no Iniquity or Sin in all this. Thus the insatiable Chaldaean, when by Rapine and Spoil he had possessed him∣self of all the Kingdoms and Treasures of the Earth, he imputeth all to his god, (as we * 1.197 have known some have done in our dayes, crying out, Providence, Providence,) yet might he be better excused for entitling his ill-gotten power and wealth to his god (a cursed Idol) then we Christians any ill acquired state to the true God, who loveth Righteousnesse, and hateth Iniquity, and is * 1.198 an Avenger of all acts of injustice.

A fourth excuseth himself, with a foul * 1.199 reflection upon God for his Austerity, as he will pretend. Thus the evil and slothful Servant pleads, when he had done nothing at all in discharge of his duty; I knew thee * 1.200 to be an austere man, reaping where thou dost not sow, &c. therefore I hid thy Talent, q. d. I had been a better Servant, if I had had a better Master; I thought all was a case: I had as good sit still for nothing, as work for nothing, for it would have come to nothing. But I pray consider whose

arguing this was: The two endeavouring Servants said not thus, found not God such a hard Master; But received an Euge of praise, and for a small measure of faith∣fulness and diligence, had full measure, heaped, pressed down, and running over, of Reward: Thou shouldst have found the like, if thou hadst shewed like diligence. But observe what shifts men will use to spare their pains, There is a Lyon in the way, * 1.201 saith the Sluggard: There is difficulty, im∣possibility in the way. When the Devil can once get thee to entertain an hard thought of God, he first drives thee from thy duty, and at last drives thee into despair. Cain's, Judas's and Spira's despair, sprang first from such a horrid thought. But it is the whole design of Scripture, as Luther well observed, to set out God as gracious, and merciful, and abundant in goodness, as Exod. 34. 6, 7. Psal. 145. 9. Heb. 11. 6. 1 Cor. 15. ult. But men will not do thus in other cases; If a gangrened Leg or Arm (Cuncīa prius tentanda) they will not pre∣sently cut it off; but try all means first, and if no remedy, cut it off, to preserve the whole at last. But here, as if men had made an Agreement with Death, and Co∣venant with Hell, they throw off all en∣deavours, and think to charge their Con∣demnation

upon God's inflexible seve∣rity.

5. Another again destroys himself, and * 1.202 excuseth it when he hath done, by a clean contrary pretense of God's mercy, Deut. 29. 19. I shall have peace, saith he, though I walk after the imagination of my heart, and add drunkenness to thirst, q. d. though I add sin to sin, God is so merciful, I shall do well enough; though I neither fear, nor repent. Thus Justice abused sends some to Hell, and Mercy others; and all must be laid up∣on God. When he pipes, they will not dance; when mourns, not lament: If he command, warn, threaten; Behold severity enough to drive men to despair. Again, if he exhort, intreat, beseech men to be reconciled, wait to be gracious, swear he delighteth not in the death of the wicked; Behold mercy enough to make us secure and lazy. The Lord may justly complain, I am * 1.203 pressed under you, as a Cart full of Sheaves. One man saith, I have only fears; had I any hope, or the lest assurance, I should have some heart to pray and reform, but now what joy to stir or endeavour? And ano∣ther saith, because I have such hopes, and so full assurance (a lying presumptuous assurance) I will cast off all fears; sure I am, I cannot out-sin the grace and mercy

of God. But Tertullian answereth such well, They who can Salvo metu & fide pec∣care, salva venia in Gehennam detrudentur; They who can live in sin, and yet say, they have never the less of Faith, and fear of God, shall be cast into Hell, and yet God have never the less of mercy.

6. There be that would be excused, * 1.204 by casting an imputation upon God, for his denegation and with-holding his Grace; for thus they plead, It is not in the power of man to direct his own way, to convert himself: * 1.205 The Scripture saith, No man can receive any * 1.206 thing, except it be given him from Heaven. And if God give not his Grace and Spirit, how should I have it? or how should I be better? But give me leave to ask, Didst thou ever go and ask these, and desire them? Ye have not, saith St. James, because * 1.207 you ask not. And if Grace and the Spirit are not worth asking, thou art worthy to go without them. Shall the Sun be fault∣ed for not giving light, when thou shuttest thy Windows, and drawest the Curtains? Or the Springs of niggardliness, because they spurt not their waters into thy mouth? Or the Earth be charged with illiberalness and unkindness, because it putteth not its Corn into our Sacks, or its Treasure into our Laps, without ploughing for the one,

searching and digging for the other? And if thou searchest for Grace as for Silver, and * 1.208 seekest for it as for hid Treasure, there is a promise thou shall have it; Thou shalt un∣derstand the fear of the Lord, and find the knowledge of God. We expect, as I said before, every thing else should ask pains, but Grace none at all: But that it should drop into our mouths, as the Rain from Heaven; or be brought to us, and set at our Beds∣head * 1.209 when we are asleep, or sick, as Elias had his meat brought to him by an Angel. We must have a short and easie way to Hea∣ven, or we will have none.

7. The last Excuse we shall mention in * 1.210 relation to God, is of such, who when they, or theirs, have fallen into some soul sin, as Theft, Whoredom, &c. are ready to ex∣cuse themselves, and say, It could not be helped; God ought them a shame, and hath now paid it them; and they now hope God hath done with them: (Some again are so ignorant, as to say, The Devil ought them this shame.) But know, O vain man, God owes thee no such shame, till thou hast shamefully cast him off; Non de∣serit nisi deserentes, The shame sprang from * 1.211 thy self. Prov. 22. 14. The mouth of the strange woman, saith Solomon, is a deep Pit, (but mark what follows) he that is abhorred

of the Lord shall fall therein. There not Sa∣tan, but God owes and pays the shame: But more plainly, Eccles. 7. 26. where you see the cause, and what went before; Who∣so pleaseth God, shall escape from her, (God will preserve his Josephs) but the Sinner (the old prophane irreligious Sinner) shall be taken by her. So likewise ye may read, Rom. 1. 26. That the Gentiles who smo∣thered the natural light of their own Rea∣son, and sinned against Conscience, not liking to retain God in their knowledge, but became vain in their imaginations; how God left them, and as they went on far∣ther and farther in a way of sin, God went on in punishing. First, verse 24. God gave them up to uncleanness, &c. verse 26. God gave them up to vile affections, and then they fell into unnatural and prodigious lusts. And last, verse 28. God gave them quite and clean over to a Reprobate mind, and then he paid them home their shame with a wit∣ness; for then were they filled with all and all manner of unrighteousness, verse 29, 30, &c.

2. Excuses taken from Satan: Some again * 1.212 are apt to take Excuses from Satan, casting their sin upon him; and because he is so bad, think they may lay all their dirt at his Door: Thus was the first sin parted

between God and Satan. The woman that thou gavest me, said the man; There's for God. The Serpent beguiled me, said the woman; There's for Satan: There's no∣thing but excuse upon excuse, and sin upon sin: Yet did not this avoid the just Sen∣tence against both, for it was their own voluntary act; Satan might perswade, did not compel. One saith, the Devil as a sly Serpent deceived me; another, as a roar∣ing Lion affrighted me; a third, as a fell Dragon, cast a flood of temptations out of his mouth, and over-whelmed me; a fourth, as a restless Friend, he dogged and haunted me, I could never be quiet for him. All this excuseth not, the sin is thy own; sollicite and entice he may, compel he can∣not: Thy will he hath no power over, but by thy own consent. The faithful Com∣mander, betrusted by his Prince with keep∣ing a Fort, thinks it not enough to hold no Correspondence with the Enemy; but when he assaults him with his Batteries, he manfully repels him, makes up his Breaches, prevents his Underminings, seeks to Coun∣termine him; prevents his nearer Ap∣proaches, Sallies out against him, spends all his Darts and Ammunition against him, endures all Extremities; and when he fears, and wants Supplies, sends to his

Prince and is relieved. So it is with us, not enough to say, I was tempted, enticed, assaulted, winnowed, buffeted, dogged; but we should take the whole armor of God, make resistance, watch, pray, take the shield of Faith, cry out, and send to Hea∣ven for assistance, as Hezekiah; with him is an Arm of Flesh, but with us is the Lord of Hosts to fight our Battels; and with him it is all one to save with strength, or with them that have no might, as Asa said, * 1.213 Help us, O Lord our God, for we rest on thee; Help us against this Enemy: And in thy Name we go out against him. Re∣sist the Devil, saith St. James and St. Peter, * 1.214 and he will fly from you: Resist him man∣fully, stedfast in the Faith, and all his fiery Darts are blunted: The Devil craves thy own help to destroy thee. Those (for the most part simple and sorry Creatures) Witches and Sorcerers, the Devil never leaves them till he gains their consent, and a compact signed and sealed (as their own act and deed) then, and not till then (though they have been ignorant and lewd before) doth he reckon himself sure of them. And as these Witches have con∣fessed, they could have no power over some, till they had gotten something of theirs: So it is with their Master. The

Devil is call'd by many names in Scripture, a Tempter, Deceiver, Accuser, an Enemy, Lyer, Murderer, &c. no where a Com∣peller: Preserve thy Will free and pure, and he slinks. It is not in his power to work in thee to will and to do what he will at his pleasure, that is God's peculiar Prero∣gative, Phil. 2. 13. As learned Zanchy * 1.215 speaking of the power of the Devil upon mens Souls, saith, The Devil hath great power, may have power over the Air, Water, over mens Bodies, Goods, Cattle, States, (as in Jobs case) may abuse our Senses, Phancy, work upon our Affecti∣ons, sollicit and assault the Will: But this can he neither bend nor bow, without our consent: That is only in the power of God to do.

CHAP. V. Excuses taken from other things.

WE have done with Excuses (as to * 1.216 sin) taken from our selves and other persons: We come now to speak of such as are taken from other things, of which there are so many (Reader) that I do not promise thee to enumerate all, but such as are most common and obvious. And first, Ignorance is a great and com∣mon * 1.217 pretence; and were it really so, it might pass for a just defence: As when Abimelech was charged to be in a Con∣federacy with David against Saul, he * 1.218 avowed he was altogether ignorant of any such thing, it was, or should have been accepted as a clear purgation. But igno∣rance is oft made a Cloak to carelesness, and wretched neglect of duty belonging to our places. Thus Solomon takes it for granted some do; If thou forbearest (saith he) to * 1.219 deliver them that are drawn to death, and sayst, Behold we knew it not: Doth not he that pondereth the heart consider; and shall not he render to every man according to his works? q. d. This is a poor shift, a meer

put-off; Conscience is not so acquitted: Thou mayst pretend thou wast not there, hadst other business, or some indisposition of Body, but thou shouldst have been there. If Nicodemus had not opened his mouth on Christ's behalf, when he was traduced, John 7. 51. And Joseph of Arimathea had not entered his Dissent at the Council-Ta∣ble, * 1.220 when he was condemned: The one had never been worthy of the name of a Disciple, nor the other of an honourable Counsellour, Mark 15. 43. Thy duty is, if thou art betrusted with an Office, to wait on thy Office, Rom. 12. 7.

2. And now we have spoken of an Of∣fice; * 1.221 there are some ready to plead their Place and Office for excuse, that must bear them out. Thus did Naaman plead, When the King goeth into the house of Rimmon, and * 1.222 leaneth on my hand, (for that is my place at Court) and I bow in the house of Rimmon as doth the King, the Lord be merciful to me, and hold me excused herein. The like also might Pilate have pleaded, if that would excuse him: My Place is to release one at the Feast, though a Murderer, and to con∣demn the most Innocent, if the people shall importune it. Thus also no question did those persecuting Bishops in Queen Mary's dayes flatter themselves, when they burnt

those Innocents: We have taken an Oath to the Pope, and our Place tyes us to con∣demn them to the Flames, whom the Pope declareth Haereticks. And when they gave Sentence, they said, They did it ex Officio; that is, by vertue of their Office. How much better had it been for them to have refused those Preferments with a Nolo Episcopari in good earnest, as Nazianzen * 1.223 sometimes did: And Jovinian the Em∣pire, crying out, Ego sum Christianus; or to have resigned those places, as Caelestine the Fifth is said to have the Papacy, returning to his solitariness and privacy again? Or they might all of them have inscribed that on their Monuments, which Bishop Hall reporteth that Hadrian the Sixth Ordered to be engraven on his, viz. That nothing in all his life befel him so unhappy, as his Preferment.

3. Others alledge the example of their * 1.224 Predecessors: They who have gone before them have done so and so, made so much of their Places; but quo jure, qua injuria would be enquired. Godly Nehemiah came after such, and might have fleeced and exhausted the people, and enricht him∣self, if he could have satisfied himself with this Plea: But thus did he not do, because of * 1.225 the fear of the Lord: Yea, the very Servants

of the former Rulers bare Rule, and got Estates. But he considered the people over whom he was set, were now poor, and had groaned under many Pressures and Taxes: Therefore he received not the Per∣quisites of his place, nor did he eat the Bread of the Governor; but spent his own Estate among them, and fed many at his own Charge; chusing rather to be a poor Prince over a rich People, then Rich over a Poor. Non sibi, sed Patriae, is a good Motto for a Prince or Patriot: Praesis ut Prosts, a good Motto for a Prelate, as Ber∣nard counselled Eugenius. It is a memora∣ble story that Luther relates of a German * 1.226 Prince, at a time when many of the Prin∣ces were together, and discoursed of their several States, Territories and Revenues; This Prince said, Though his Territory and Revenue was not equal to theirs, yet in one thing he counted himself as happy as any of them; that was, the Love of his Subjects: For he said, He could venture himself to take a Nights-lodging in the house of any of his Subjects, and sleep securely without a Guard. A rare ex∣ample of clemency and confidence in a Prince, and of Love and Loyalty in a Peo∣ple.

4. A fourth saith, I am not the first, nor shall be the last; like enough: But what a pitti∣ful * 1.227 Excuse is this, to excuse thy sin by the sin of others! As Job said of the Grave, A many are gone before, and innumerable shall * 1.228 follow after; it may be said of Sin and Hell-Lamech could speak of a Murderer before him. Jeroboam was not the first that made a golden Calf to be worshipt, Aaron had done so before him; nor was he the last, for all, or most, of the Kings of Israel that followed, continued in the same Idolatry: It is not safe sinning by Example. Many Fashions are new, few new Sins; nothing new under the Sun. This Sin that all our Discourse is about, viz. Excuse-making, had both our first Parents deeply in it: Thus did Adam, thus did Eve; from the beginning it hath been thus, and bears the oldest date of any other Act, viz. Anno primo Creationis, mense primo; if not Die primo too, as some conceive. Polygamy had a President in the old World, in Lamech; * 1.229 Oppression was before the Flood. Forni∣cators had Zimri and Cozbi put to death * 1.230 for this Sin long before they were born. Seditious Opposers of Magistracy and Mi∣nistry had a Corah, Dathan, and Abiram * 1.231 Predecessors. The Sabbath-Breaker reads of one stoned to death for that Sin long

ago, Numb. 15. 36. And the Blasphemer of another, Levit. 24. 23. The wicked Witch and painted Strumpet had a Jezabel their foundress. Now these are our Exam∣ples, and recorded not to Excuse, but ad∣monish us.

5. And he that saith, The rest and great∣est * 1.232 in the place do so, and why may not I; thinks if he have not a great deal of reason on his side, yet he hath good Company to back him: But the greatest man in the Pa∣rish is not alwayes the best. He who is highest in the King's Books for matter of Subsidy, may be lowest in God's Book for matter of Piety. The best Living and the best Liver dwell sometimes a great way asunder. In our Saviour's time, the Poor * 1.233 were they who received the Gospel. And in the Apostles dayes, not many Wise, or * 1.234 Mighty, or Noble owned it, but the Poor and Simple. In after-times of Apostacy, the purity of Religion was preserved among the Waldenses, and the Poor men of Lyons, as they were commonly called. And long before them, the great Worthies of the World (of whom the World was not worthy) were clad in Sheep-skins and Goats-skins, and dwelt in Caves and Cottages, out of the Worlds notice, unless to be persecuted, afflicted, tormented.

6. A good intention is a great Plea, and * 1.235 we think nothing excuseth more: But though an ill intention is enough alone to mar a good action, yet is not a good in∣tention enough to render an ill action good; Bonum ex integriss malum ex quoli∣bet defectu; There must be a concurrence of all due circumstances to make an action good.

Ʋzzah doubtless had no ill intention, * 1.236 when he put forth his hand to hold the Ark, yet perisht for his Error. Saul paid * 1.237 dear, notwithstanding his good meaning, for sparing the best of the Cattel for Sacri∣fice. What could they have other then a good meaning who sacrificed their own Children to Moloch, in imitation (it is like∣ly) of Abraham's forwardness to Sacrifice his Son? yet never did the Sun see a greater abomination. This Weed hath pestered the Church from time to time, and hath * 1.238 turned Sharon into a Forest, Bethel into Bethaven: This brought in at first adorati∣on of Images, Crosses, Reliques; Invoca∣tion of Saints, Prayer for the Dead. Blind Zeal the Father and good Intention the Mother, have hatched most of the Brats of Popish Superstition.

7. Next comes Antiquity, and looks to * 1.239 be heard with some Reverence and respect.

Thus it hath been time out of mind; that which hath been good, is good still; our Fathers did thus before us. Answer: Then let us to Mass again, from thence to Judaism, & thence to Paganism, (for that is the elder Religion of the three.) Let us to our Mast and Acorns again, for that is the eld∣er Diet. Paganism was the Mother or Nurse of many Popish Rites and Customs, borrowed from the Heathens, as their holy Water, Lustrations, Lights, Images, tute∣lar and local Saints, &c. True it is, Pope∣ry is ancient, so is Error, so is Sin. The fall is more ancient then the Gospel, which was brought in upon it. Mahumetism is ancient too, can plead a thousand years standing, breaking out much about the same time with Popery, Six hundred years after the Incarnation. But Judaism is be∣fore both, and Paganism elder then them all, if ancientry must carry it. But there is an Antiquity senior to them all, Idverum * 1.240 quod primum: That which was from the beginning, saith the Apostle, 1 John 1. 1. Thither we appeal, thither we provoke; To the Law, and to the Testimony; To Christ, * 1.241 and to his Apostles we will refer our selves, to decide all the Points in Controversie be∣tween us and Rome. And I think it is as equal a motion, that which Christ and the

Apostles taught shall go for the best Religi∣on, (be it Popish or Protestant) as that once, The God that answereth by fire shall be * 1.242 acknowledged the true God, (whether Jeho∣vah or Baal) when there was such halting between two Opinions, as there is now adayes by too many. If therefore the Pa∣pists can shew us out of the Old or New Testament, their Pope's Supremacy, Pur∣gatory, plurality of Mediators, Pardons, Invocation of Saints, Image-worship, pray∣ing for the Departed, their Opus operatum, Transubstantiation, Elevation, Adoration, Circumgestation of the Host, forbidding Marriage to Priests or Ministers, &c. We shall promise to subscribe the Tridentine Creed, and confess our Error, and return into the lap of Rome. But if they be not to be found there, let them cease to accuse us of Novelty, Lutheranism or Calvinism, and accuse us of Petrinism, Paulism, Scripturism or Christianism, if they please. So that in fine, all the great flourish that Papists boast of Antiquity, is but like that of the Jews to Jeremy, We will be of our Fathers Re∣ligion. * 1.243 Thus did our Kings, Princes, and our Fathers, offering Incense to the Queen of Heaven. It was not their ancient Fa∣thers, in Moses's, Joshua's, Samuel's dayes; or in the best Kings, David's, Solomon's; but

after the Defection, in Jeroboam's dayes, and under the degenerating Kings, Ahaz, Manasseh, Ammon, Zedekiah, &c.

8. Tradition succeeds Antiquity, and * 1.244 pleads for its continuance, and the obser∣ving such things as have been handed to them by their Guides and Elders. Therefore did the Pharisees quarrel with Christ and his Disciples, charging them with too lit∣tle respect to the Tradition of the Elders. And our Saviour chargeth them again with too little (or no) respect to the Command∣ments of God. Their traditional Corban * 1.245 had expunged the fifth Commandment. As the Papists Image-worship, after the II. Nicene Council hath justled out the Se∣cond Commandment, and made but an & caetera of it. The Samaritan woman * 1.246 pleaded hard with our Saviour for their old Worship, Our Fathers, said she, wor∣shipped in this Mountain: But you Jews anathematize us, and tell us, Jerusalem is the only place of Worship. Our Saviour tells her, Ye know not what ye worship. But we do, For salvation is of the Jews; you have Tradition, we Scripture. We may say the like to the Papists; you have Traditi∣on, but give us Scripture, or we can't ex∣pect Salvation in your Church; you have Tradition for auricular Confession, Purga∣tory,

extreme Unction, Invocation of the Saints, the blessed Virgin especially, &c. But where is the Scripture all this while? Quod non scribitur, non creditur.

9. But universality makes a great noise, * 1.247 and pleadeth next, Why should not we do as do the most? what our Fore-Fathers, Kings, Priests, People, all do, is safe for us to fol∣low. Just as good Divinity, as his was Loyalty, who said, Whom God (by his permissive providence) and all the people choose for King, him will I follow, though they had a rightful David for their Sove∣raign, * 1.248 and the other a rebellious Miscreant. The Jews might have disputed Christ out of the World by this argument, Do any of * 1.249 the Rulers or Pharisees believe in him? but this people that know not the Law are accursed. The greater part is most an end the worst: Where was universality in Noah's, Lot's, Elias's dayes, when each of them were left alone? The godly have been ever almost over-born with numbers. The Ephesians * 1.250 talked of no less then all Asia and the World besides for their Diana. Elias was opposed by four hundred Prophets of Baal: One Atha∣nasius against the whole World. So Lu∣ther had Pope, Emperour, Cardinals, Bi∣shops, Priests, all against him: Christ's is still a little Flock, Luke 12. 32. The loose

Protestant would bear down the serious by this account; the Papist the whole Socie∣ty of Protestants; the Mahumetan the Christian; the Pagan all. Learned Brere∣wood divides the World into thirty parts, and finds Christianity to have but five, Mahumetism six, and Paganism hath the other nineteen parts. The whole World was once all Pagan, another while Arrian, since Antichristian (when all that dwelt on the Earth worshipped the Beast) but a small Remnant whose Names were writ∣ten in the Lambs Book of Life in Red Let∣ters, but in the Popes Registry in Black. The World was never so happy as to be all Christian: What it may be in those last dayes prophesied of Esay 2. 1, 2. I know not, When the Mountain of the House of the Lord shall be exalted on the top of the Moun∣tains, and all Nations shall flow to it.

10. To this of universality, I may sub∣joyn * 1.251 his opposite singularity, and the ex∣cuse made thereupon; would you have me singular? like no body? stand alone? Shall I presume that I have more wisdom, piety, conscience then all the World. This Luther confesseth was a great stumbling-block to him, when he discovered first the gross Errors of Popery; what shall I be wiser then all the World? what is become of our

Fathers? Had I not better Cum Platone errare quam cum aliis recte sentire? Had I not better subscribe to the received Doctrines and Opi∣nions of School-men, Universities, Councils, then hold a private belief of my own? But Noah was content to be singular, & though, it is likely, the World condemned him suffi∣ciently in their Censures, He is said to con∣demn the World upon a true account, Heb. 11. 7. Lot, Elias, Micaiah, Jeremy, and our Saviour, were all singular in their times. But is it not better to be saved alone, or with a few, as Noah, Lot and Rahab? then to perish with a multitude. Was not Joash more happy that he was preserved, * 1.252 when the whole Family was cut off, and res∣cued by a strange providence, and reserved for a Kingdom, then if he had undergone the same lot with the whole Royal Race?

11. There are in the next that think to * 1.253 shelter themselves under the protection of the Law of the Land. And the Law is good, as the Apostle saith, if a man use it law∣fully. And for our Laws we have cause to bless God that we have so many good and wholsome Laws, and to bless the King that we enjoy the benefit of them: But yet the legal Christian is not the right Christi∣an. Now there are two sorts of men that shrowd themselves under the wing of the

Law: First, One saith, I do what the Law of the Land requireth, living peaceably and conformably thereunto; then what hath any man to say to me? I answer, Though Man hath not, God may. It is impossible, said that learned Casuist, that * 1.254 the Laws of Men should command what∣soever is to be done, and forbid whatsoe∣ver * 1.255 is to be avoided: That is the peculiar Prerogative and Perfection of the Divine Law. Besides, the Laws of men, saith he, never pretend to the government of the Thoughts, Heart, Spirit, and inside of the man; in which lies the chief, both of Grace and Sin, Vertue and Vice, which the Law of God doth principally take no∣tice of. The Adequate object of the good Subjects Obedience is the Law of the Land, but the Adequate object and mea∣sure of the good Christians Obedience is the Law of God. And therefore though the Subjects conformity to the Laws of men absolve him in humane Courts, and procure him the common benefit of the King's Peace; yet it is conformity to the Law of God, which procures spiritual peace of Conscience before God. So that if you enquire in a civil and political sense, Vir bonis est quis? Who is the good man? The answer is, Qui consulta patrum, qui

Leges, jura{que} servat; He that observes the Laws and Edicts of the King and State where he lives; but if in a religious sense, Qui consulta Dei; He that, as Zachary and Elizabeth, walketh in all the Ordinances * 1.256 and Righteousness of the Law of God without rebuke.

2. There is another sort of men, when charged with rigor, and hard dealing with their Neighbours, (men of a perverse and contentious spirit) are ready to make their defence; I do but what the Law will bear me out in: who can blame me for follow∣ing the Law, and taking what advantage the Law will give me? my Neighbour shall have Law and Justice at my hands, and what he can recover by Law. But we have a common saying, Summum jus summa in∣juria, Extremity is extreme hard; Extreme right, is extreme unrighteousness. We Christians have a Command, That our moderation should be made known to all men: * 1.257 We are to be a Law to our selves, above the Laws of Men, under the Law of God. Consider Christian, if the Lord should say to thee and me, you shall have Law and Justice, what you can claim by the Law, and no more: Both you and I were eter∣nally undone. Remember, with what * 1.258 measure thou metest, it shall be measured

to thee again. And he shall have Judgment * 1.259 without Mercy, who hath shewed no Mercy: And mercy both in God and all good men should triumph over Judgment. Do not thou therefore take thy Fellow-Servant by the Throat for the hundred pence, when thou lyest obnoxious to the Justice of God for ten thousand Talents (as it is in the Pa∣rable) least he, for thy extremity, deal in just extremity with thee, and cast thee in∣to * 1.260 Prison, till thou shalt satisfie for the whole Debt.

12. Another sort of men make this ex∣cuse, * 1.261 It is my own, and may I not do with my own what I will? what hath any man to do with me in such case? This is the ex∣cusative plea of two contrary kinds of men.

1. The Prodigal saith, If I spend high, and make all away, what is that to any man? I may do with my own as I think good. So saith the Miser, If I keep all in my Chest, and live below my state, what is that to any man? All is Ours, say both; I say neither; Nothing is ours: Nor are we our selves our own, saith the Apostle; * 1.262 h. e. at our own arbitrary dispose, no nor yet our States: we are Stewards and Fidu∣ciaries. The Silver and Gold is mine, saith * 1.263 the Lord: Thy Wooll, Flax, Wine, Oyl,

mine. Nabal was as much Fool as Churl, when he talked so much of his Bread, his Cheese, his Victuals; none must taste of his Cheer but himself and his own Domesticks. The Law of Men will question neither the Prodigal or Miser, God will: The Lord will enquire what good thou hast done with thy State. There are two Questions that all whom God hath given Estates to, should study to make a good Answer to: 1. The one is, How camest thou by it? was it by honest labour, and consci∣entious diligence in thy Calling, and God's blessing therewith: Then much good may thy State do thee, and much good mayst thou do with it. But if by sycophantizing, as Zacheus call'd it, by bribery, extortion, grinding the face of the Poor, false Weights and Measures, detaining the Labourers Hire, or Servants Wages, racking Tenants, &c. Thy State is not thy own, nor did God give it thee. Thou hast Achan's ac∣cursed wedge in thy Tent: This is aes Alie∣num. Thou must restore with Zacheus, if thou wouldst have Salvation come to thy house. The next question is, How thou hast kept or employed thy Talent: The Miser thinks he is safe enough, he got it hardly, and keeps it charily; makes no idle expences, nothing spent in Taverns,

Cards or Dice, or costly Entertainments: But he keeps what he hath got, and in∣creaseth it daily, as if this was the only Talent that God would call him to an ac∣count of. Thy State is not yet thine, till thou hast as well the Use as the Possession * 1.264 of it. The rich Miser is not so properly said to have his Estate, as his State posses∣seth and enslaveth him; Habet nummos, non habet ipsum: We say, Fire and Water are bad Masters; Gold and Silver are worse, they sink the Soul in destruction and perdition. The Miser is the greatest monster in the World; no Creature in the Universe that only lives to it self. The Sun communicates his light, the Springs are free of their waters to every thirsty Passenger: God's direction is to thee to drink the waters of thy own Cistern (to * 1.265 take part of what he hath given thee thy self) and that thy Fountain should be disper∣sed abroad, to the relief and benefit of others. God, the Church, State, the Poor, thy Fa∣mily and Friends challenge a share in thy State. The Prodigal thinks he can an∣swer it as well, or better, I have not been base or sordid, keeping and hoarding up; I have lived on what I had, and like a man: I count him next door to a mad man, that is too saving for his next heir,—Parcus

ob haeredis curam, nimium{que} severus, Assidet insano.—And him to be stark mad that * 1.266 spares all his life, to die rich.

Est furor haud dubius, est & manifesta Phre∣nesis, * 1.267

Ʋt locuples moriaris egenti vivere fato.

But how hast thou spent? upon thy Lusts? what is the account thou wilt make to God, to thy Ancestors, or Posterity? I had some thousands left me, some may say; One part spent on my Back and Belly, ano∣ther in Gaming, a third on Pleasures, Hawks, Hounds, Harlots; a fourth in Ta∣verns, Plays, Entertainments: Thus what the Palmer-worm hath left, the Locust hath eaten; what the Locust, the Cater∣pillar; * 1.268 what the Caterpillar, the Canker-worm hath eaten. Thus, at last, all is gone; where is Christ's part all the while? what hath been laid out on pious and charitable Uses? Here is a sad account, a State ruined, and a Soul ruined. This man is as sad a monster as the other, and as to his House and Posterity worse: Thou shouldst have followed the same direction of the wise man, Drink water out of thy own Ci∣stern, * 1.269 and let streams run to others, yet let them be only thy own, saith he, that is, retain

the principal still. The Sun indeed gives light to others, but withall preserves the principal, and wasts not his stock: It were prodigious, if in a prodigal Vain it threw it self out of its Orb: The Springs water the Earth, yet so, as to keep a stock still go∣ing. If Naboth said, God forbid I should * 1.270 sell the Inheritance of my Fathers: Let sober men say, God forbid I should make away the Inheritance of my Fathers by Riot and Luxury: We are but Stewards, remem∣ber that. And all good men know it is their duty to honour God with their Pur∣ses, as well as with their Persons. A Da∣vid would say, What shall I do for the Name, and House, and Service of God? A Nehemiah, What shall I do for the Pub∣lick, and my Country? A Zacheus, What shall I do for the Poor? All good men. How shall I give account of my Talent with joy, and not with grief?

13. Others think they make a lawful * 1.271 excuse, when they say, What I do is in it self lawful: But Licitis perimus omnes, There may be danger in the use (abuse rather) of lawful things. Poyson is often given in a golden Cup, or wholsome Dish; some∣times in a Nosegay. Be not too bold with things lawful: there may be a snare in Company, Employments, Mirth, Recrea∣tions,

Pastimes; yea, in thy very Calling. To swear in it self is lawful, but unnecessa∣rily and frequently, sinful. The old World and Sodom perisht in these Licitis, (these lawfuls) They eat, they drank, bought, sold, * 1.272 built, planted: But minded nothing else. Lawful and sinful, are near Neighbours. If we go to the utmost of lawfuls ground, we tread ere aware on sinfuls. Our Saviour gives an Item against worldly cares, which are sometimes commanded, sometimes * 1.273 commended; yet a surfeit, and over-plus of them, is as dangerous as of eating and drink∣ing when immoderate; though all lawful in their measure, though few consider it. There is somewhat more necessary, which must be observed above lawful; e. g. To rest on the Lord's day, and forbear work, lawful; but the sanctifying the day is the necessary. To read a good Book, very lawful and commendable that day; but, if nothing hinder, to forbear coming to the Publick Worship, is sinful and scandalous. So in many other cases, Sacrifice some∣times best, sometimes Mercy better: In the use of things lawful therefore the Apostle gives three good Cautions; 1. All * 1.274 things are lawful (that is, things indiffe∣rent, and not sinful in their nature,) but all things are not expedient, profitable,

convenient. Here I must have regard to my self, saith learned Paraeus, how much, how far, how long expedient. 2. All things are lawful, but all things edifie not; though lawful to me, here I must have re∣gard to my Neighbour. The third is, All * 1.275 things are lawful to me, but I will not be brought under the power of any: I must see I be not enslaved to my Belly, Pleasure, Re∣creation, &c. but that I can as well forbear as use them; As St. Austin said of Alipius, he having been once at the Play, grew mad of them, Abstulit secum insaniam, quasti∣mularetur redire, &c. That he could not for his life keep from them, till he was af∣terwards changed.

14. There be many that will plead * 1.276 Christian liberty, and think that may ex∣cuse many things, which savour rankly of unchristian Libertinism, rather then of Chri∣stian Liberty. They can travell or work on the Lord's day, sit up Night by Night at Cards and Dice, frequent Taverns and Plays day by day, drink Health after Health, go to Mass, be present at Idol∣worship, and cover all with the Veil of Christian liberty, while they understand not well what Christian liberty meaneth. It is a pretious and costly Jewel, purchased with the blood of Christ: And as all pre∣tious

Jewels are to be charily looked to, so this as much as any. I shall therefore, 1. Briefly tell you wherein it stands not. 2. Wherein it stands. 1. It frees us not from the observation of the holy Laws of God. 2. Nor from Civil subjection to the just Laws of Authority over us; or Ser∣vants to the command of their Masters, &c. as St. Peter at large declares. 3. Nor doth * 1.277 it set us free from the Bonds and Rules of Sobriety, Temperance, Modesty, Chastity, &c. to give scope to Riot, Excess, Luxury, or any Misdemeanour. 1. But it stands in freeing us from the Bondage of the old Ce∣remonial Law, Gal. 5. 1. 2. Frees Be∣lievers from the Curse of the Moral Law, Gal. 3. 13. 3. From our Sins. 1. As to the Guilt, 1 John 1. 7. 2. As to the Do∣minion and Power, Rom. 6. 14. & 8. 2. 3. As to the Condemnation of Sin, Rom. 8. 1. 4. Believers are freed from the Wrath of God, 1 Thess. 1. 10. 5. From H••ll, 1 Cor. 15, 55, 57. 6. From a Spirit of slavish Fear, and servile Bondage, 2 Tim. 1. 7. But Christ hath not at all set us free from the duties and pursuance of Holiness and Righteousness, as you may see, 1 Pet. 2. 16. As free, but not using your Liberty for a Cloak of Maliciousness (or Naughtiness, * 1.278 so the word signifies) but as the Servants

of God. Where you have the Sum and Epitome of Christian Liberty in its two parts: 1. Negative, not using it as a Cloak of any Naughtiness or Evil. 2. Positive, but as the Servants of God, q. d. notwith∣standing your Liberty, you must carry your selves as such who are not your own, but have a Master, a God to please, whom you must eye in all your actions, especially in the use of your Liberty. That as ano∣ther Apostle saith in another place, 1 Cor. 7. He that is called, being man's Servant, need not care for that, he is God's Free-man: So he that is called to be God's Free-man, needs to have a care, for he is still God's Servant. Surely Christ had died to little purpose, if he had come to set us free, so that we might do what we please: But he sets us free from all Iniquity, to purifie to himself a peculiar people, zealous of * 1.279 good works. And that we being delivered from our Enemies, might serve him (without fear) in holiness and righteousness all the dayes of * 1.280 our Lives.

15. But the grand Excuse of all is, the * 1.281 Calling. This the most plausible, and un∣der it all those in the Parable take Sanctua∣ry, Luke 14. 18, 19, 20. I have my Land to take possession of, and look after; and I my Oxen to go try, saith, another, and I

have marryed a Wife, saith the third; and there are certain cares attending that con∣dition, especially till I am settled. Plausi∣ble and fair Excuses all, but such as they fairly excused themselves out of Heaven by. Know, O Christian, thou hast two Callings to follow. Both must be looked after, or all is not well: Thou hast two Hands, and God gives thee, as he did Moses, * 1.282 two Tables to hold: Thou must as well look to the first, as to the second. Thy outward Calling is given to thee, as Eve to Adam, to be an help to thy Spiritual Calling, and not as Michal to David, to be a snare. The * 1.283 outward Calling is to be subordinate to thy Spiritual, and so subordinata non pug∣nant, as we say; they will not clash. But as David and Jonathan, each strengthen * 1.284 one anothers hands in the Lord. Let every man wherein he is called, therein abide with God: That is either an ill calling wherein thou canst not abide with God, and God with thee, or ill managed. Take heed the lean Kine devour not the fat, and that the great Husband do not devour the good Christian: There are store of great Hus∣band and Huswives in Hell; but such as served Mammon more then God; slight in God's Service, serious in the Worlds: Shimei looking after his Servants, lost his

life; take heed in looking after thy Ser∣vant the World, thou loose not thy Soul. The good Servant knows how to take his Work, and leave it, (as we say) that is, so to time and place every thing, that nothing be lost by negligence and carelesness; but every thing in the fittest time and place. And he is the good Christian that knows how to take the work of his calling and leave it, that all things may be so contrived and fore-cast, that one business do not enterfere with another, to the prejudice of either. Now tell me, thou that hast a great Trade, & art full of business; thou canst contrive it so as to have a Dining-time, and canst thou not find a praying-time? Thou wilt spare time to speak with a Customer, and hast thou no time to speak with thy God? Thou wilt be sure to take time by day or night to over-look thy Shop-Book, and hast thou no time to look into thy Soul-Book, thy Bible, or thy Book of Consci∣ence? It is alwayes ominous when Lot and Abraham part; when a great Trade or Stock draws thee from God, and the society of his People: He never did thrive after. And remember, that all these Self-Excusers in the Text are rejected, the Lord saying, None of these shall taste of my Sup∣per. * 1.285

16. There be that will excuse themselves * 1.286 and some things not otherwayes to be justi∣fied, with this; It is the manner of the Country, or the way of their Trade, and the like. Thus did that subtle and faithless Laban, when he had wronged Jacob in his Nuptial Contract, giving him Leah in stead of Rachel, colour over his Cheat; It is not the manner of our Country to give * 1.287 the Younger before the Elder, saith he. But remember what a man this was that made this evasion, a man of no Conscience, that would say and unsay, do and undo; a man full of his shifts, that had changed Jacob's wages ten times over. There is a mystery in all Trades we say, and if there be not a mystery of Iniquity in some of them, it is well. Howsoever, Mos Patriae, the custom of the place, or way, is put a poor shift, Trita frequens{que} licet sit via, crimen habet; And be it never so ordinary, it is very bad. How much better would Jacob's resolution become us, My Righteousness shall answer, * 1.288 and speak for me in time to come. Or Abraham's, Not so much as a Thread or Shooe-latchet; least it should be said, That fraud and dishonest dealing had made me rich.

17. Some again are confirmed and har∣dened * 1.289 in their wayes, by the odious and re∣proachful Names put upon Religion, and

the honourable Titles wherewith Vice is adorned: 1. The odious Names wherewith Piety is branded, an old practice to smut Religion with disgrace. Thus the very Name of Christian was once a term of dis∣grace: Exitiabilis superstitio, Tacitus call'd * 1.290 Christian Religion. And they were wont to say in the Primitive persecution-times, Such a man was a good man, but a Christian. Thus the Name of Protestant is odious in Spain: In Italy, Piety is Lutheranism: In France, Hugonotism. Civility is stiled Dulness, Sobriety Unsociableness, Serious∣ness Sullenness, Profession Hypocrisie. Such is the envy of Nature (said our fluent Bi∣shop Hall) That where she sees a better Face then her own, she is ready to scratch it, or cast dirt on it, knowing that all Ver∣tue hath a native beauty in it; she labours to deform it with the foulest Imputati∣ons.

2. By the honourable Titles put upon * 1.291 Vice. Thus is Pride termed Neatness, Dis∣sembling Courtship, Swaggering Gallan∣try, Q••arrelling Manhood, Ribaldry Ur∣banity, * 1.292 Drunkenness Good-fellowship, &c. That as Physicians gild over their Pills, to cover the bitterness of the Ingredients; so do these gild over their Sins, and so they

are more easily swallowed down. But though the Physician hath put upon many Diseases specious Names, and calls a Plague-Sore a Carbuncle, and the white filme, which taketh away the sight of the Eye, a Pearle: Yet who can be brought (saith a late learned Doctor) by such slen∣der * 1.293 Artifices into Opinion, That a Car∣buncle is less loathsome, or mortal, then another swelling, which hath not so gay a name? or that that blindness which is caused by the Pearle in the Eye is more comfortable, then the loss of sight by any other accident. There is a sad Woe pro∣nounced to both of these, Woe to them that call Evil Good, and Good Evil, that put * 1.294 Darkness for Light, and Light for Dark∣ness, Sweet for Bitter, and Bitter for Sweet.

CHAP. VI. Excuses taken from certain Doctrines and Scriptures misunderstood, and Observations ill applyed.

THere are others yet behind, and too * 1.295 many that think themselves safe and excusable, by many Doctrines and Scrip∣tures misunderstood, and misapplying sundry Observations they have made.

As first, That great and mysterious * 1.296 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Oh the amazing Depth, and riches of the * 1.297 Wisdom and Knowledge of God! how un∣searchable 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 se∣cret 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 * 1.298 wayes and means preparing for glory, as effectual Calling, Faith, Repentance, holy Obedience. See Ephes. 1. 4. God hath cho∣sen 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 Sancti∣fication 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 * 1.299 into the Controversie:) It will be acknow∣ledged to be as just in God to decree to pu∣nish men for Sin, as to inflict the punish∣ment, 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 Electi∣on;) 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 rea∣son * 1.300 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 * 1.301 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 * 1.302 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 Ori∣ginal 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; * 1.303 It is their Meat and Drink. Others are humbled, trembling, penitent, mourning, reforming, believing, self-abhorring Sin∣ners, 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 pur∣sued 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 Righteous∣ness; 1. There is a Legal and Evangelical Righteousness. 2. A Righteousness be∣fore

God and before men. Before God there is none Righteous, according to the strictness of the Law: But Zachary, Eliza∣beth, Abel and Lot, and all truly godly are called and counted righteous by an Evange∣lical 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 un∣blamably * 1.304 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 streng∣then * 1.305 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 Sin∣ner 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 Patro∣nize * 1.306 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 * 1.307 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 partiti∣on-wall between the Believer and his Sin. But many deal with Christ, said a worthy * 1.308 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 * 1.309 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 super∣aboundeth, Rom. 4. 20. Hence the Liber∣tine 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 Anti∣evangelian 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 con∣tinue 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God forbid. Shall Grace act against it self, and destroy Grace? shall gratia gratis data become In∣gratum 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 domi∣nion

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 great∣est Sin imaginable; and to despight the Spirit of Grace, is the Sin unpardonable, Heb. 10. 29. And if any are ungodly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in God's Black-Book, as destined to condemnation, Jude, verse 4. they are such as turn the Grace of God into wan∣tonness.

A fifth Doctrine much abused, is, That * 1.310 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 Justi∣fication: But know, O vain man, That Faith and Works are only opposed in the matter of Justification, but are never sepa∣rated 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. Righteous∣ness, 2 Tim. 2. 22. Obedience, Heb. 11. 8. Patience, Heb. 6. 12. Sanctification, 2 Thess. 2. 13. Good Works, Tit. 3. 8. Her Exerci∣ses 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 war∣fare, it is of singular use; we read of the fight of Faith, 1 Tim. 6. 22. Resisting the Devil, quenching his fiery Darts, over∣coming 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, Temp∣tations

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 commit∣ted. 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 Imper∣fections * 1.311 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 there∣fore 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 Spi∣rits 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 Per∣fection, and properly so called; thus eve∣ry 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 Per∣fection; Thus Noah, Gen. 6. 9. was per∣fect 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 Per∣fection) 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 perfecti∣on 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 them∣selves 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 Per∣fections, and thou hast never a one of them (unless the Laodicean self-conceited per∣fection) 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 * 1.312 Scripture, Rom. 6. 14. That we are not un∣der 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 under∣stood 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 stop∣peth 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 justifi∣cation 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 obser∣vation

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 * 1.313 live unto God. 4. Nor are Believers un∣der the rigor of the Law, so as that they can∣not * 1.314 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 wil∣ling 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 Do∣ctrine of Grace and Practice of Sin to agree. The Apostle bids defiance to such an impious Inference, and, in a sort, dis∣dains to give an Answer to this Objection; * 1.315 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 ver∣tue.

Another Doctrine and Scripture abused, * 1.316 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 eve∣ry Spirit; but try all by the Word: So prove all things that are probable (or dubi∣ous) 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 limitati∣on. 1. As to Piety,] All things consist∣ent 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 * 1.317 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 * 1.318

Pestilent and Licentious Sect. 2. To Mo∣rality,] All things consistent with Morali∣ty and good Manners, not such as are ap∣parently 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) * 1.319 It is but repenting, if all fail, and all is safe; for Christ hath joyned Repentance and Re∣mission of Sins together, Luke 24. 47. So that if Repentance go before, Pardon fol∣lows of course: The Lord hath promised, if we repent of the Evil we have done, he will repent of the Evil he hath threatned: * 1.320 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 presump∣tuously

promise themselves two things, which God doth no where promise. 1. The one is, that they will repent, as if it were in * 1.321 their own power, which is the pure and peculiar gift of God. Repentance is not * 1.322 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, Pray∣ing, 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 * 1.323 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 un∣done. 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 no∣thing, 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 pur∣pose. 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 com∣monly 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 be∣tween two Theeves) only St. Luke sets * 1.324 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 de∣pair; 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 Con∣vert, a Believer, a Confessor, a Preacher, a Prayer, preaching to him Repentance, pray∣ing 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 Cru∣cifying

of Christ, said one, as a second Thief; * 1.325 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 mis∣carried: 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 * 1.326 have made, whence they have gathered Excuses to confirm themselves in their evil wayes. As in the first place, The quiet * 1.327 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 per∣petual sleep, like Lambs led to the Slaughter. Like Lambs indeed, as having neither ap∣prehension

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 Righteous∣ness laid up for me, &c. I am not secure * 1.328 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 be∣came * 1.329 like a stone. It matters not much, said a godly Divine, Whether a godly man * 1.330 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 be∣fore his death, and descend from a Heaven of security, into a Hell of misery. There is no conclusion to be made from the Epi∣logue and last act of ones life; Qualis vita, finis ita. From the former course of his life, we may more rationally argue; ac∣cording

to that of the Father, He cannot * 1.331 dye ill, that lived well; nor well, that have lived ill: You may possibly see some emi∣nently 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, * 1.332 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 re∣ceive the Gospel; that he added, Blessed is he that is not offended in me: In respect of * 1.333 his Followers. But shall we say, That

Lucian, Porphiry and Julian, and such atheistical Scoffers are the onely 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 find∣est 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 onely

Champions for the Truth, but Exemplary for a strict and holy Life.

3. Another takes the like distaste, when * 1.334 he sees Religion not accompanyed with Ri∣ches, 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 brui∣tish, 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 Fa∣vour of God, the Comforts of the Holy Ghost, Riches of Grace, Peace of Consci∣ence, a Title to, and Assurance of, a hea∣venly 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 Content∣ment, 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 Papa∣cy, was the greatest unhappiness that ever befel him: And another of them said, The higher he rose in Greatness and Prefer∣ments, the farther off he was from Con∣tentment, 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 ut∣terly despair.

4. Another Objecteth, and hereby ex∣cuseth * 1.335 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 Re∣proach 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 di∣vided 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 * 1.336 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 illu∣mination, the capacities of men, their diligence in Study, Prayer, and other means of Knowledge. There were dif∣ferences in the Apostles times; In the Church of Corinth, one saying, I am of * 1.337 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 up∣braids us with our Divisions, which she and her Emissaries have occasioned, procu∣red and seek to perpetuate) are as many and far more momentous differences, then among all Protestants whatsoever; and have been managed with as much bitter∣ness of Spirit, and Invectives one side

against another; the Jesuits against the Dominicans, the Seculars against the Je∣suits, &c. as ever they have written against Protestants. There is not a Controversie between them and us, but the same is con∣troverted by some of theirs, as Bellarmine * 1.338 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 Re∣ligion, which are in Scripture laid down plainly and clearly▪ but Circumstantials, and matters of more Intricacy and Specu∣lation; where yet an unity of Faith and Love may be maintained, under a diversity of Opinion; yet are all agreed against Pope∣ry 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 pro∣phane Ignorance, and contempt of God

and godliness, to be destructive of Salvation.

5. But one thing more, say some, I am * 1.339 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 * 1.340 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, * 1.341 all my Bones shake, verse 11. For both Pro∣phet 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 in∣to all the Land. But our blessed Saviour hath directed what to do in such a case; * 1.342 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 Do∣ctrine, 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 Conver∣sation 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 Ex∣cuses as to Duty.

CHAP. VII. Excuses as to Duty.

HAving spoken of those Excuses as to * 1.343 Sin, taken from our selves and others: I come to speak of those which relate to Duty, whereof the first is, Parvulus * 1.344 sum, I am a Child; It was Jeremy's ex∣cuse, when called to Prophesie and Preach, Jer. 1. 6. Ah Lord, saith he, I cannot speak, for I am a Child: It is true, he might with more shew of reason plead this, in relation

to such an extraordinary Service, then our Children (or we in their behalf) to be ex∣cused from ordinary Duties belonging to them. We are apt to say, Would you have me teach a Child? Catechise a Child? teach a Child to pray, and make him a Hypocrite? They have day and time before them, let them Play, and do as Children; And have they not Death and Hell before them too? Train up a Child, saith the * 1.345 Lord, in the way of his Youth, and he will keep it when he is old. And again, who so fit to be taught as these, Esay 28. 9. Whom shall he teach Knowledge? and whom shall he make to understand Doctrine? them that are weaned from the Milk, and drawn from the Breast. Gracious Timothy was grounded * 1.346 in the Scripture, when a Child, by his re∣ligious Mother and Grand-mother. And Solomon tells us, what Lessons he had given him by his Father and Mother, Prov. 4. 3, 4. Our Saviour bids us to bring our little Children to him, for of such so brought up * 1.347 is the Kingdom of Heaven. We read of Children believing in Christ, Matth. 18. 6. Of little Children knowing the Father, 1 John 2. 13. Therefore doth that aged Disciple direct his Epistle to his little Chil∣dren, as well as to the young Men and aged Fathers. Our greatest care should be of

our young Children, they are Spes Gregis, the hope of the next Generation: We break the Colt when young, bend the Twig, and twist it while green; We swath and swaddle the Bodies of our Children, when small and tender, to keep them strait; and then, if ever, is the time to frame and form their Spirits, to prevent ill habits. The lameness or crookedness in the Cradle (as in Mephibosheth) is hardly, if ever cured; much less are ill Principles to be rooted out, that were suckt in when Children. He who had been so from a Child, was past Disciples Cure, Mark 9. 21. The young Disciple usually wears the Garland, and proves the most useful and eminent aged Father: My Soul desireth the first Ripe * 1.348 Fruit, saith the Prophet. The most emi∣nent Saints and choicest Instruments in God's Church, have been usually such as have been trained up in Pious Education, called and sanctified in their Infancy, or Childhood, as young Samuel, Solomon, Jo∣siah, Jeremy, John Baptist, Timothy, &c. of old: And some such Instances we have of late, That incomparable Ʋsher for one, of whom it may be said,

Multa tulit, fecit{que} puer, sudavit & alsit.

He could speak of his being in Christ from ten years of age, then was he converted; and what a blessed Instrument of much good was he not to many particular Per∣sons and Congregations where he came and preached; but as a Star of the first magnitude his light did shine not only all over the Horizon of these two great Islands of Great Britain and Ireland (his Native Country) to which he was so great a glory, but his Name and Memory is pretious to all the Churches in the Europaean World. But above all that example above all examples of our blessed Saviour, when but a Child of Twelve years, who was so increased in Knowledge and Wisdom, that he was among the Doctors in the Temple, hearing and puting forth his Questions to their astonishment and admiration. And that saying of his in answer to his Mother, worthy to be printed in the Breasts of all hopeful Children, and be inscribed in the Frontispiece of all their Books, I must now be about my Fathers business. And he was * 1.349 not yet come into the Teens, was but Twelve years of age then.

A second makes the like excuse when his * 1.350 duty is laid before him, and saith, Non sum Doctus, as he to whom the Book was given and bidden to read, answered, I can∣not, * 1.351 for I am not learned; I am a Lay-man, a poor Mechanick, Illiterate, what would you have of me? should I meddle with Scripture matters? Duties of Religion? Would you have me instruct my Family, pray, give thanks at Meat? It is for Mini∣sters, Schollars, and the learned, to deal in such matters, saith the ignorant Papist and the lazy Protestant. But our Saviour bid∣deth the Laity as well as the learned Priests, Search the Scriptures. And St. Paul * 1.352 exhorteth all Christians, that the Word of * 1.353 God should dwell in them richly in all Wis∣dom, teaching and admonishing one another, &c. The most eminent Saints in God's * 1.354 Calendar were sometimes illiterate men, Fishermen, Publicans, Plebeians, &c. But after they had been conversant with Jesus, they were taught and inabled of God, and made fit for every good work: They who are not Book-learned, may be Christ-learned. Austin said in his time, Surgunt * 1.355 indocti & rapiunt Regnum coelorum. The unlearned rise up and get the start of us, the learned of the World, and break into Hea∣ven with a holy Violence, while we with

our learning and disputes lie weltring in the mire. Think not therefore want of Book-learning may excuse thee from all com∣mon Duties of Christianity. There is not one Heaven for Schollars, and another (or none at all) for the unlearned: In an Army you see all are not Commanders and Com∣mission-Officers, but the greater number common Souldiers, upon whose hands the great shock and brunt of the Battell lies; So in God's Host (the Church-militant) all are not Divines and Pastors, but the great∣est part of Christ's Flock consists of ordi∣nary, and many of them unlearned Christi∣ans. In the Catalogue of Martyrs in Queen Maries dayes, the total is summed * 1.356 up to amount to 260, whereof five were Bishops, one and twenty Doctors, eight Gentlemen, but the greatest part by far was of the meaner rank; eighty four Arti∣ficers, an hundred Husbandmen, Servants and Labourers; fifty five Women, Maids, Wives and Widows.

A third little differing from the former, * 1.357 is, I want Parts, and sufficient Abilities. This was Moses his excuse, O Lord I pray thee have me excused, I am not Vir verbo∣rum, * 1.358 I am not eloquent; I pray let it be done by some better hand. So plead some Masters of Families, had I the Gift and

Ability of some others, I would pray, and set up Religious Exercises in my Family; but I want expression, and that dis∣courageth me. So it may be some Mini∣sters, I should Preach more frequently and more chearfully, had I the gifts and utte∣rance of some Paul or Apollos: God's work would not be done negligently, they say. True, but if it be done faithfully, se∣riously and sincerely, it is accepted accord∣ing to what a man hath, and not according to what a man hath not. We find by ex∣perience God doth often bless the Endea∣vors of conscientious Masters of Families to a great measure of promoting and spread∣ing Religion all over the Family; and as oft the Labours of some his faithful (though less eminent) Ministers, to the conversion and building up of more then some of the chief Master-Builders: As if the Lord would say, Not by Might, nor by Power, * 1.359 but by my Spirit; And as if he would have us say again, Who is Paul? and what is Apollos? It is God alone who gives the * 1.360 increase.

4. The Calling is the fourth excuse from * 1.361 Duty, of which also somewhat was spoken before, and is that which is alledged in the Parable, which gave us the matter of this Discourse. My Calling, my honest Em∣ployments

must be looked after; I must go try my Oxen, I must go take possession of my Land purchased: Reasonable and just Excuses one would think, no contempt, nor defiance. They stood not idle in the Market, nor were in Tavern or Ale-house tipling: I pray have me excused was the worst Language they gave, yet rejected. The third said, I have married a Wife, and must consummate the Marriage, I can∣not come. None said, I will not; yet is their slighting recorded, and all three re∣jected. No Employment, no change of Condition, can priviledge from attending God's Service: One thing is necessary stands alwayes indispensably true; the other might be done, this must not be left undone. There was a Dispensation in the * 1.362 old Law, That if a man had new married a wife, he should not be pressed to war that year; but no Dispensation for omitting the Service of God for one day. The King by his Place, and by reason of the weighty Affairs incumbent on his Office, be thought fit to be priviledged above any others (as being Superior to all, and Infe∣rior only to God;) yet must is for the King, and shall from his Superior: He was commanded by God, that when he sate * 1.363 upon the Throne, he shall write him a Copy

of the Law, and it shall be with him, and he shall read therein all the dayes of his life, &c. Thus did holy David, who made it his meditation continually, and by his be∣ing * 1.364 so continually versed therein, he be∣came wiser then his Teachers: And be∣sides his many private Devotions, the Psalms, Hymns and Prayers of his own composing, he was a constant Student in God's Word. We read of that Renowned Successor of his, Josiah, that he took the * 1.365 Book of the Law, and himself read it to all his People. Luther tells of that pious and valiant Duke of Saxony, that he had six of his Gentlemen who attended him, read daily to him six hours out of the holy Scripture. And never to be forgotten is the practise of one of the Kings of this Nation, King Alfred, who divided the four and twenty hours of the natural day into three parts, allowing himself eight hours for his bodily refreshment by Sleep, Food and Recreation; a second eight hours he spent in Reading, Praying and Writing; and the third eight he spent in attending Affairs of State, hearing Causes, &c. A rare example of a pious Prince, and one that would give account of his time spend∣ing.

5. But the great and general excuse is, * 1.366 Nondum venit hora, I will hereafter; but the time is not yet come. This was not the Answer of one single Person, but Vox Populi, The People said, The time is not yet come, * 1.367 the time to build the house of the Lord. So generally when we call upon men to repent, and amend their lives, they put us off, and say, It is a good work, and must be thought upon, and they will wait for a good hour to do it in. Thus in another sense Christ may say, My time is not yet come; but your * 1.368 time is alway ready; your time to build your own Houses is come, is present, mine is future, must stay: But, saith the Lord, have I not met with you in your wayes? Ye have sowen much, and reaped little; I have blown upon it, & what ye had was put into a Bag with holes; and why, because you ran so eagerly to build your own Houses, and my House lies wast. This is the common and most dangerous Excuse; and too many instances we have in our daily experience: Few go to Hell, said a good Divine, for * 1.369 saying they will not repent, but many for saying they will, but not yet. This was the Sluggard's Plea, Yet a little more sleep, * 1.370 a little more slumber. This was delaying Felix his Plea, I will take a more convenient season, which he never had. This the put-off

of Two in one Chapter, called by Christ, the one desired respit, till he had discharged his last office to his aged Father, Lord suffer me first to bury my Father: The * 1.371 other, Let me go bid my Friends farewel: But for all, we read they both bad Christ farewel, and lost the fair season of Grace. Alas, how do many dally with Repentance and Salvation, and sport themselves with their own Deceivings. The young man is ready to make large Promises, what he will do when he is old: The single, or unsetled, man, what he will do when he is setled: The man in Health, what he will do in Sickness: And he in Sickness, what he will do when restored to Health; and all but words. Sick-Bed Purposes are deceitful, and Death-Bed Repentance as uncertain: First, Whether it shall be granted. Se∣condly, Whether it shall be accepted. The present tense is the acceptable tense, the fu∣ture is the rejected tense: Many shall seek to enter, and shall not be able, Luke 13. 24. Shall and will seek, but have not hereto∣fore, or do not yet. The Sponsalia de prae∣senti make the Marriage good, De future signifie nothing. In Christianity the more hast the better speed; yet alas how sad is it to consider the most of men do delay & delay, adjourn, and put off Repentance and Obe∣dience

De die in diem, from day to day, as young Austin (then no Saint) did with his Noli modo, Not yet Lord, spare me a little: He was afraid, as he said, he should be heard too soon. But at length it pleased God to awaken him throughly out of this Lethar∣gy, and then he gets him into a private place, under such a Tree, and there he leaves his modo & modo, and cries out with a flood of tears, How long, O Lord! how long! Oh let there be an end of my sinful course; and a new Spirit given me now, now; Cur non modo Domine, non cras, cras, * 1.372 sed hac hora, &c. Lord I do not say, nor do thou say to morrow, or next day: But Lord, why not now, this very day; yea, this very hour? The great Heroes of the World that are eternized in the Book of Fame, as Caesar, Alexander, and our Christian Chieftain Scanderbeg, carried all before them by their Celerity and Expedition. Of Caesar it is said, Omnia confecit celeritate, He brought all his ends about by his continual speed. Of Alexander (whose Motto was, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Lose no time, defer not,) That he was wont to make such long and speedy Marches day and night, that he sur∣prized his Enemies, and was upon them before they could make resistance; and the like did Scanderbeg: And the two former

fought only for corruptible Crowns, the later for to save and deliver his Country. Why should we not use the same diligence, setting aside all dangerous delays to save a Soul, and gain a Crown incorruptible?

6. Others must be excused, that they * 1.373 are not so forward in wayes of holiness and strictness from want of Company, at least such as they most desire should go along with them. This was Barak's excuse to * 1.374 Deborah, If thou wilt go with me, I will go; but if thou wilt not go with me, I will not go: It is true, good company is ever good; and it were much to be wisht, that as the wicked joyn hand-in-hand, so the godly did joyn heart-in-heart; As the one assem∣ble themselves by troops in Harlots Houses, so that the godly did flock together as Doves to their Windows. But the World is not yet so good (God grant it may mend) that the strait way to Heaven should be over-thronged: Holy Jeremy * 1.375 was fain to sit alone: And before him, ho∣ly Elias walked alone, not a Prophet or a godly Person that he knew of left. But the Saints must not look to march and move in a Military posture, all move, stand, stir, turn, and go together, as one man, when the Word is given: But must be content to move, as the Sun in his own

proper Orb, when there is not a Star to be seen accompanying it. This made Noah so shine in the old World, and Lot in So∣dom. He that will not be content to go to Heaven alone, will hardly ever come thi∣ther.

7. And not a few in such times and * 1.376 places, where the Church is under Perse∣cution, desire to be excused, though they think well of Christ and his way, from the Discouragements they must meet with, and fear of Persecution. And blame us not, if we love not Persecution, say they, Life, Liberty, and Estates are sweet. This was the Slug∣gards old note, There is a Lyon in the way, * 1.377 I shall be torn in the Streets. But thus did not Daniel say, nor those Primitive Christians, when it was no more but so, Christianos ad Leones, ad Flammas; Away with these Christians, these Fanaticks, Contemners of our Laws, Disturbers of our Peace; for so they were then account∣ed; away with them to the Lyons. They feared not Death, but Hell; not to Burn, but Sin: They feared not loss of Places, Dignities, Honours or Life, but of Hea∣ven. Jovinian, Valentinian, and some others resigned up their Commissions and places of Command, rather then they would comply with that Apostate Julian

in his Idol-worship. Neither were those holy Martyrs in Queen Marie's dayes so tender of their Skin, their Ease, Liberty, Life and all, when the World began to wander after the Beast again; They loved not their life unto the death, that they * 1.378 might obtain a better Resurrection. Those words of Christ sounded lowder in their Ears, If any will come after me, Let him take up his Cross and follow me: He that will * 1.379 save his life (by denying, or being ashamed of me) shall lose it: But he that shall lose his life for my sake and the Gospel, the same shall save it. What that noble Ittai the Gittite said once to David in a day of general Revolt, they have said to Christ, In what place my Lord the King shall be, whe∣ther * 1.380 in life or death, there will we thy Ser∣vants be.

8. Some other haply may be deterred * 1.381 from relinquishing his former wayes, upon point of Reputation, and little Punctillices of Honour; his name should now be blasted. This was Zedekiah's excuse, when Jeremy did so earnestly obtest and press him to submit to the Caldean, and so save Life, City, Kingdom, and all; Obey, I be∣seech * 1.382 thee the Voice of the Lord, and thou shalt surely live, and thy House and this City shall not be burnt, &c. Oh, saith he, I cannot

do it in point of Honour, for I fear the Jews, which are fallen away to the Calde∣ans, that they will mock me. Thus, in a Bravado, he chose rather to persist in his obstinacy and perish, then save himself by any shew of relenting and submission. And a much better man then he tells us what it was that stuck with him, when he was so backward to engage in that Service the Lord put him upon, viz. Jonah the Pro∣phet, * 1.383 Was not this my saying, said he, when I fled to Tarshish? for I knew thee to be a gra∣tious God, and merciful, slow to anger, and ready to forgive, and repentest of the evil, q. d. I must go and tell the Ninevites, God will destroy them, and may be they may re∣pent, and then be spared; what shall then become of my Honour? I shall be branded for a false Prophet: Therefore Lord de∣stroy either them or me; them, that my Honour may be salved; or me, that I may not out-live my own Reputation. Poor passionate Jonah! that couldst be more content that God should lose the Glory of his Mercy, then thou the Honour of thy Ministery. But whosoever thou art, that canst not be content to lay thine Honour in the dust, and break in pieces this golden Calf, stamping it to powder, know, thou art not one whose deservest thy name to

be listed among Christ's Schollars, whose very first Lesson they must learn, is Humility and Self-denial.

9. Again, there is that think themselves * 1.384 excused from any further pursuit of holi∣ness, upon this supposition, that they are well already. Such was the young man's case, who said to our Saviour, All these * 1.385 have I kept from my youth; that was ••his conceit of himself, who knew but a little of the out-side of the Law, and nothing of the in-side of his own Heart. Thus the Pharisee justified himself for his external * 1.386 Performances, condemning the Publican, notwithstanding his inward Contrition. Laodicea was sick of this Disease, Who * 1.387 reckoned her self Rich, increased with Goods, and wanting nothing; when in∣deed she was poor, miserable, blind and naked. This is as dangerous a case as any, Ʋbi dixti sufficit, periisti, said St. Austin, When thou sayest I am well enough, thou art gone: There is more hope of a Fool then of this man, so wise in his own conceit, Prov. 26. 12.

10. Another excuseth himself from per∣forming * 1.388 some part of his Duty, alledging, It is no part of his Calling: And if it be so indeed, it is a just Excuse. It was Cain's plea once, Am I my Brothers Keeper? So * 1.389

do others, when, in their company, they hear others swear, curse, rail, or do any other evil act, and never reprove them for it, say, Am I my Brothers Keeper? It is enough for me to look to my self; I am no Preacher; it is no part of my Calling. I pray whose Calling is it, if an Ox or Asse fall into a Pit to lift it out? It is thine, it is every mans; and is the eternal life of a Man of less value, then of a Sheep appoint∣ed to the Shambles? He that goes not about to hinder, is a partaker. Remem∣ber he that disclaimed himself to be his Brothers Keeper, in that proclaimed him∣self his Brothers Murderer. Have no fel∣lowship * 1.390 in the unfruitful works of dark∣ness, but rather reprove them: There is thy Calling to be thy Brothers Keeper; Thou shalt not hate thy Brother in thy * 1.391 heart, thou shalt in any wise rebuke him, and not suffer Sin upon him: There is thy Calling again to be thy Brothers Keeper.

11. Anothers excuse is, Despair of success: * 1.392 And as I said of the former, if thou couldst make this out, thou mightest be excused. But so it is not, nor can be, if thou wilt not wilfully cast away thy self, holding fast thy sin, and forsaking thy own mercy, * 1.393 refusing to come to Christ, who is able and

ready to save to the utmost all that come * 1.394 to God for mercy through him: Yet was this the lazy Servants excuse, I presumed thee to be a hard Master, I might sow and * 1.395 not reap, use my Indeavours, yet lose my labour; I therefore feared, and hid my Ta∣lent. I may say to such, as Christ to the Pharisees, Full well ye reject the Com∣mands of God, to hold fast your own Traditions; So do these reject the Grace of God, to stick fast to their own Preju∣dice. But these take the ready to make sure their own Condemnation in a most ir∣rational way. When was it ever known that any Malefactor, desirous to preserve his life, would stand mute? or wilfully cast away himself by flying out against the Law or Judge? But will make his plea to obtain favour, cast himself upon God and his Country, and sue and intreat that he may have the benefit of any clause in the Law, or former Presidents in like case, and so he comes of safe. But these, as it were, in contempt of God's mercy stand mute, will not plead, nor pray the benefit of the Law (the Gospel of Christ I mean) nor desire they may have the same favour that former Presidents have had, the greatest Offenders pardoned upon submission; but wilfully cast away themselves, as if God, the Father

of Mercies, were inexorable, and their Condemnation peremptorily, and irrevo∣cably determined. Thus sometimes have some right godly Christians behaved them∣selves under their spiritual distress, by rea∣son of extreme melancholy, dreadful as∣saults of Satan, and sad desertion for a time, &c. concluding there was no hope, when yet all was safe. Famous is the Sto∣ry of Mrs. Anne Honywood, who was in that distress of Spirit, and so possessed with an immoveable perswasion of her eternal Damnation, that she said to a worthy Mi∣nister who was with her, endeavouring to comfort her, That it was no more possible for her to escape damnation, then for that Venice-Glass, which she had then in her hand, not to be broken, if it fell to the ground; she let it fall, it rebounded to the Wall, and was taken up whole. The Lord might have left her in her sad misap∣prehensions, but to confirm her, and warn others by her example, was pleased, in that miraculous manner, to confute her fears. Somewhat like to this is the story of Mrs. Katherine Bretterg, a pious Gentlewoman, who for some time was under such distress, * 1.396 doubting of her Salvation, that she often wisht, She had never been born, or, that she been any other Creature then a

Woman, crying out often, Woe is me a mi∣serable, woful, forsaken Creature, with abundance of Tears: She sometimes durst not pray, but said, I may not pray, I may not pray; but it pleased God at last not only to bring her out of her fears and di∣stress, but to give her strong assurance of her Salvation, that she dyed in much peace, and full of Joys unspeakable and glorious. I may add to these two (to spare more instances in this kind) the example of Mr. John Glover, of whom Mr. Fox in his Martyrology speaks, who was per∣swaded he had sinned against the Holy Ghost; and was in that Distress for five years, that had he been in Hell he could not have de∣spaired more; he was so macerated and worn away, that he neither in that time took quiet rest, nor could brook Meat or Drink, or any outward comfort: But af∣ter all this was delivered, and such a frame of holiness and measure of comfort was wrought in him, that he seemed to live al∣together a celestial life. This may call to our minds that of the Apostle, If the Righte∣ous be scarcely saved, where shall the Ʋngod∣ly * 1.397 and Sinner appear? And that of St. Paul, Rom. 11. 32. God hath shut up all in Un∣belief, that he may have mercy upon all. Where you may observe two strange

Doctrines backed with a more strange Rea∣son; 1. That not one here and there, but all are shut up in Ʋnbelief. This is the com∣mon case of all Christians (one time or other) to be shut up in this Dungeon. This poor tempred Creatures think strange; the next is stranger. 2. That God shuts them up in unbelief; God is their Keeper all this while, and not Satan, as they are apt to conclude: God shuts them up, as Joseph did Simeon, for their Humiliation and Tryal: Unbelief is God's Prison (I may say in this sense) Presumption is Sa∣tans. 3. The reason is strangest of all, That he may have mercy upon all such, viz. That they may see their need of Mercy, fly to it, cast themselves upon it; as did holy Mr. Perkins dying, cry, Mercy, mercy is all I want; and God may have the whole glory of it, and they may the more admire the Wisdom of God in this dispensation, when he shall enlarge them; as Josephs Brethren did, when he spake no more roughly to them as formerly, but declared his relation to them, and testified his brotherly love. But all this while, there is no place for de∣spair to all such as wait upon God, and rely on his mercy.

The last excuse I shall mention in this kind, is, of some whose meaning is better

then their understanding, an excess of Hu∣mility, * 1.398 who, when invited, hold off from their duty by a voluntary (but no wayes commendable) humility. Thus did the Centurion excuse himself from a receiving of Christ, I am not worthy thou shouldst come * 1.399 under my Roof. This is the case of many a gracious Soul, who, by reason of some scruples, keep off from receiving Christ in his Sacrament, when thou art the person Christ calls; Ho every one that thirsteth, come * 1.400 to the Waters, buy Wine and Milk without money, and without price: Thou thinkest thy money, preparation, and price of con∣dignity would make thee more welcome, but it is not so. Thou sayest, I dare not come, I have not the purification of the Sanctuary; I shall eat and drink my dam∣nation, if I eat unworthily. Know there∣fore, there is a legal worthiness, this thou canst not have, and an Evangelical worthi∣ness, which may consist with the legal un∣worthiness. Do in this case as the Levites of old, when they came to the Passover, they were ashamed, and sanctified themselves, * 1.401 (the more ashamed, the better sanctified; and the more sanctified, the more ashamed ever) and came with this Prayer, The good Lord pardon every one that prepareth his heart to seek the Lord, though he be not

prepared according to the purification of the Sanctuary. And there never was a more solemn and happy Passover kept for many Ages, it is said. Remember thou worth∣less Sinner, Christ was wont to eat and drink with Publicans and Sinners; Humi∣lity is the best part of the Wedding Gar∣ment: Thou couldst not be at all worthy, if thou thoughtest thy self so. Our best dress in self-preparation and self-worthiness, * 1.402 would be like Joshua's Robes, filthy Gar∣ments, and Satan might then be at thy right hand. Thy best worthiness is self-unworthiness and self-abhorrence, no wel∣comer Guest to Christ, then a weeping and mourning Mary Magdalene, such shall sup with Christ, and he with them; And he will say to such, as to her, Go in peace, thy Sins are forgiven thee.

CHAP. VIII. Excuses as to Faith and Believing.

I Come now to the last kind of Excuses, * 1.403 as to Faith: And these are as many as either of the former, whereof I shall give you a tast only. These are as dangerous as either of the other two, and as prejudicial to Peace, as they to Grace and Holiness: But these fall out often to be the case of the best of God's Servants here, who when they have escaped the Pit of open and gross Sins, are in danger of being taken in the snare of spiritual Wickedness, whereof this is a chief, Ʋnbelief. The Sin of the whole World, John 16. 8. Of God's Peo∣ple, Rom. 11. 32. All Israel fell into it, and fell by it in the Wilderness, Heb. 3. ult. Moses and Aaron charged with it, and punisht for it, Numb. 20. 12. This makes sad breaches between God and his People often; and we had need take the more heed of it, because we are apt to flatter our selves in it, and think we do what in rea∣son and duty becomes us.

1. Moses is a sad instance of humane * 1.404 frailty in this kind, Numb. 11. 22. Who, when the Lord promised to furnish a Table in the Wilderness with Flesh and Foul for all Israel for a moneth together, had his Faith staggered, and did upon the matter say, Lord excuse me, How can this be? A moneth is a great while, and Six hundred thousand are a great many mouths; I knew thee to be Almighty, and were it for a Meal, I could easily perswade my self to believe it; or if it were for a moneths-board of a few thousands; but Lord they are Six hundred thousand men, besides as many more Women and Children. Why Moses, Is the Lord's hand shortned, be∣cause it is marvelous in thy Eyes, is it so also in mine? Zach. 8. 6. Alas, how of∣ten do we in our outward straits distrust and limit God: I have such a great charge, and small means, a little Oyl and Meal in the Vessel to take to; Can God furnish a Table in the Wilderness? And in respect of our spiritual estate, we are as apt to limit God's Mercy, as others his Power in respect of their outward state. He can forgive the hundred Pence; but can he, will he forgive the ten thousand Talents? Can all sin, my sin, and blasphemy be for∣given? yea, saith Christ, Mat. 12. 31. For

God's thoughts are not as thy thoughts, nor his Wayes as thy Wayes, Esay 55. 7, 8.

2. As Faith is sometimes nonplust (over∣plust * 1.405 I may say) with the greatness of the thing promised, so sometimes with the goodness; we think it too good to be true. Thence it was that Sarah laughed, upon * 1.406 the tydings of a Son to be born of her in her old age: It was a kind of unbelieving Smile, as if she had almost said in her heart, as that good Shunanite did in like case, Nay, my Lord, do not lye unto thy Hand-Maid, 2 Kings 4.

3. Sometimes we reckon our selves too * 1.407 bad, altogether unworthy; as the Centu∣rion put by Christ from coming to him, I am not worthy, &c. Indeed were we upon even ground with Christ, or could the Creature be so with his Maker, as David * 1.408 was with Araunah, Abraham with Ephron, we might strain curtesie, and be coy in re∣ceiving any favour or gratuity at his Hands gratis, and without due consideration. But as it would shew no great good manners in a Subject to refuse his Princes Royal boun∣ty, because undeserved, and above his pos∣sibility of requital (though it well becomes the greatness of a Princes spirit not to re∣ceive any respect from the hands of his

Servant, or Subject, without large requital, as David to Barzillai;) So doth God to * 1.409 us, for a Cup of cold water, such is his bounty. But take thou heed of this Reply, I am not worthy, therefore can except no more at God's hands then I deserve. What Man or Angel could ever yet say, I am worthy? yet consider again, thou that art ready to reject the freely offered Grace of Christ upon this score, saying, I am not worthy; that it is more then ever Christ said to any one that came to him, Be gone Sinner, Thou art unworthy. The Centurion said so of himself, but Christ gives him another Testimony, Verily, I have not * 1.410 found such Faith in all Israel. I read once that Peter said to Christ, Depart from me, O Lord, for I am a sinful man: But I never * 1.411 read that Christ said to any one, Depart from me, for thou art a sinful wretch, O man. Abigall might in modesty say she was only fit to wash the Feet of David's * 1.412 Servants, yet did she not refuse the honour of his Bed, when the motion was made to be his Wife. And though the blessed Virgin was sensible of her lowliness and unworthiness of that singular Grace (above all shewed to any mortal Creature) she gratefully accepteth, Behold the Hand-Maid * 1.413 of the Lord, be it to me according to thy word.

Who am I? is fit for us to say with Da∣vid, if we respect our own desert; but when the Lord makes his Promise, we may embrace it, and desire he should make it good, saying, Though this is not the manner of men, yet is alwayes the manner of God. Thou art worthy is only a Note fit for the Song of the Lamb: Merit is a * 1.414 strange word in Heaven, never heard there of any Saints, only Christ's Merits. When the Proclamation was made, Who is worthy to open the Book in the Angels hand, and to unloose the Seals? there was not any stood up nor one found worthy, but the Son of God: Nor is there Man or Angel now in Heaven worthy of that Celestial Glory they there injoy. The Angel holds his station there of free Grace, Men by Mercy; neither by Merit. The Angel by Donation, Man by Condonation.

4. Some again do sometimes in a sad * 1.415 manner lie down under their Burden, and say with the Prophet Jeremy, Chap. 10. 19. It is my burden, my hard lot, and I must bear it; and thereupon give up the Forts of Faith and Hope, and give all for lost, and themselves too, by intertaining immo∣vable, invincible and pertinacious mis∣givings of mind, with which they are pos∣sest; having sad apprehensions of them∣selves,

and dreadful misapprehensions of God, being at the same time possibly over∣whelmed with Distress, over-gone with Melancholy, over-come with Impatience, tyred out with a short wayting, fiercely and furiously assaulted by Satan, and deserted of God; and then as men swallowed up of sorrow, are ready to cry out, Vicisti Satana, Thou hast over-come Satan; This is thy hour and power of darkness, and there is no perswading them to the contrary. A sad and doleful case! yet in some such like seemed the Psalmist to be in that dark night of his desertion, when in a disconso∣late manner he sighed out, That his Sore (his anguish of Spirit) ran all night, and * 1.416 ceased not, and his Soul refused to be comforted. And then did he reason, as if he had no Faith at all, That God had cast him off, for∣gotten him; yea, almost forgotten himself, forgotten to be gracious, which is all one, and both alike impossible and impious to conceive. And then there is no speaking to such at all, but they will reply to all that seek to satisfie and perswade them, Esay 22. 4. Look away from me, labour not to comfort me: And no other reason is to be expected, they will not believe, because they will not. In this temper, or distemper rather, was Thomas, who when all the

Apostles said, They had seen the Lord, positively Replyed, I will believe none of you all, I must see a sign, and put my hands in his side, or I will not believe; wilful Tho∣mas holy Bradford might well call him. In the like plight was that distressed Mrs. Ho∣nywood, Mrs. Bretergh, and Mr. Glover, of whom I spake before. We have a saying, Dolores leves loquuntur, Ingentes stupent, Lesser Griefs have Tongues, and vent themselves; but the great amazing Griefs convert men into stocks and stones; they have neither Eyes, nor Ears, nor Sense, nor Reason, nor any thing: But as in the first Chaos, darkness covers the face of the deep, and all darkness is hid in their secret places, as it is, Job 20. 26. till God speak Peace, and say, Let there be light. Thus it was with Israel, when stunned with Grief and Oppression, they would not receive any Message from Moses, no, nor from God; He spake to them, but they would not hearken unto him, for anguish of Spirit, and for cruel Bondage, Exod. 6. 9.

5. Carnal reason makes many Excepti∣ons * 1.417 against Divine Precepts and Promises, from the improbability and incongruity of the means. Thus Naaman excepts against * 1.418 washing in Jordan, for Cure of his Lepro∣sie; why not in Abana and Pharpar? He

expected some more extraordinary matter, the Prophets Touch or Prayers, and goes his way dissatisfied, till upon better consi∣deration. This the most common and universal bar to the Faith of the World: Both Jews and Gentiles have stumbled at this stumbling stone; The one required a Sign, the other call for Wisdom. To both a Christ crucified, and Faith in a God * 1.419 made Man, and more humbled and abased then ever mortal was, seems an absurd and irrational Article of Faith. And to this day the Jew can't get this Beam out of his Eye, nor this Vail off his Face, nor the wiser World (to whom the Wisdom of God goes for foolishness) get over this stumbling-block. Now we may take no∣tice that God all along delights to make use of contemptible means to atchieve the greatest ends; The weak things of the World to confound the mighty, the foolish to confound the wise: That all glory may redound to the Supreme Author, and no part of it stick to the Instrument; Quid Philosophiae & Theologiae? Quid Hierosolymis & Athe∣nis? * 1.420 The Worlds Wisdom is this greatest Enemy to Divine, and the whole business of Faith; and that upon the account of the unlikeliness of the means. What makes the Papist stand up so much for Merits,

and stick so fast to a Righteousness of Works, but his mean Opinion he hath of Faith? What makes so many among us have so little esteem of the Preachers and preaching of God's Word, but the mean esteem they have for the calling of the one, and of the efficacy of the other?

6. Present Providences being cross to * 1.421 former Presidents, is a great Remora, and rub in the way to the Faith of many, for relying upon God in time of distress. This we may see in Gideons Reply to the Angel, who came and said to him, The Lord is with thee thou mighty man of Valour: He demurs, and replies, If the Lord be with * 1.422 us, why then is all this befaln us? And where be all his Miracles which our Fathers told us of, saying, Did not the Lord bring us out of Egypt? But now the Lord hath for∣saken us, and sold us into the Hands of the Midianites; q. d. Israel of old was wont to have God's presence manifested to them, by his marching before them with a victorious Hand and stretched out Arm: But now we see not our Signs, There is no more a Prophet Moses; how can we think other, then that God hath forsaken us? Thus would weak-sighted and short-spi∣rited man prescribe, and tye up God to o••e constant method, not being able to recon∣cile

God's chastening his people to his own∣ing of them, or to read his Love in any other thing then outward Prosperity, or speedy deliverance; nor doth Distress signifie any other to them then Rejection. But as sometimes the Lord creates a new thing in way of Judgment, Numb. 16. 30. So again sometimes in way of Mercy he leads his people by unknown Paths, Esay 42. 16.

7. Sometimes again Providences run not * 1.423 even with Promises, and then is a weak Faith much disheartned. This caused some haesitation in Moses, who expected Israel should have been forthwith delivered, God having so promised, but after his speaking to Pharaoh, their slavery was more increased; so that the People fell foul upon Moses for his undertaking, Exod. 5. 21. And Moses him∣self seemed to be at a stand, when he broke out into those words, Lord why hast thou so ill intreated this People? why is it that thou hast sent me? For since I came to speak to * 1.424 Pharaoh in thy Name, he hath done evil to this People, and thou hast not delivered them at all. But this occasioned many a sad murmuring in the carnal Israelites all along in the Wilderness, who had promised themselves nothing but Prosperity, Ease, Plenty, and a present Possession of the

promised Land: And for this their Unbe∣lief, they fell short of the Promise, and fell in the Wilderness. God will train up his People in the exercise of Faith and Pati∣ence, before they inherit the Promises. Thus did he to Abraham and Sarah, Heb. 6. * 1.425 15. The Vision is for an appointed time, and will certainly speak, and not lye: But it may tarry long, therefore must we wait (as well as believe) for it will surely come, and not tarry, saith the Prophet. In the mean time the just must live by Faith: And as he that believeth shall never be confounded, so he must not make hast by Impatience, and prescribing to God his time, Esay 28. 16. But wait and tarry the Lord's leisure, who is never slack to make good his Promise. But * 1.426 waiteth to be gracious, Esay 30. 18. And usually mans extremity is his opportunity, ac∣cording to what was said of old; In the * 1.427 Mount will the Lord be seen.

8. It is now too late, saith Unbelief again * 1.428 at other times; I fear I have slipt the day of my Visitation, and therefore fear that Faith, Repentance, and all my endeavours come too late, and will prove as fruitless as Esau's Tears, and the Blessing is gone past recalling. Oh that time could be call'd back! Oh that I were as in times past! * 1.429 when the Candle of God shined in my

Tabernacle! Oh that I had known the day of my Visitation, in that my day, and the * 1.430 things of my Peace! but they are now hid from my Eyes. Oh that God would come once again, and call Samuel, Samuel, as he did when I lay down and slept; but now all is too late, and all is in vain. Thus said once the Servants of Jairus, The Damosel is dead, trouble not the Master any further. * 1.431 Thus said Martha, If thou hadst been here, when time was, my Brother had not died; now he is departed four dayes ago, and by * 1.432 this time stinketh. Oh ye of little Faith, why reason ye thus in your hearts, Nullum Tempus occurit Christo, Christ and his Grace incurs no Lapse by loss of time. Believe Jairus, Thy Daughter is not dead, but sleepeth; Dead to thee, asleep to me: Believe Martha, and thou shalt see the glo∣ry * 1.433 of God. Take heed of taking up such sad Conclusions, as to say, My strength and hope is perished from the Lord, Lam. 3. 18. Ezek. 37. 11. Our Bones are dryed up, and our hope is lost, and we are cut off for our parts. I am as certainly damned, some have cryed out, as if I were already in Hell; yet despair not, it is not yet the twelfth hour. All the day long the Lord stretcheth forth his Hand, and it is not yet the night of Death when none can work. Look

up to the Mercy-Seat out of this Belly of * 1.434 Hell, as Jonah did, and thy Prayer will be heard, and thy Repentance accepted. Christ is able and ready to save to the ut∣most period of time, the utmost period of life, the utmost period of hope or despair, when thy hope is giving up the ghost. * 1.435

9. Blame me not, saith another, if I can't believe what is above all reason and sense * 1.436 imaginable, what was seldom or never known. Thus reasoned he that heard the Prophet foretel there should be so sudden a change from the greatest dearth to the greatest cheapness, such a fall of Corn in one dayes space as was never heard of, A measure of fine Flour for a Shekell, and two * 1.437 measures of Barley at the same rate: How can this be, saith he, if God should make Win∣dows in Heaven, yet how can this be? Thus is impotent and short-sighted man bold to prescribe a measure to Omnipotency, and to set down what he can, and what he can∣not do. This made Luther once to chide Melancthon, cast down under the difficulties the first Reformation met with: Thou thinkest Philip, saith he, that God must act intra & infra, within, or according to what Philip propounds: But, saith he, he will act ultra & supra, beyond and above all that we can ask or think. Thus it is with many

a poor Creature, who, as if they did study industriously to make themselves miserable, * 1.438 when they are pressed to fly to Christ and hope for Mercy, and the Minister tells them, Believe and Repent, and your Sins shall be blotted out as a Cloud; why, saith he, if the Lord should open the Windows of Heaven, all his Treasures of Grace and Mercy, yet can this be? Know, O man, God hath opened the Windows of Heaven, when he sent his Son, that Day-Spring from * 1.439 on high to visit and redeem us, and to give Light to them that sate in Darkness, and in the shadow of Death. God opened the Windows of Heaven again, when he set open that Fountain for Sin and Ʋncleanness, * 1.440 and proclaimed, Ho every one that thirsteth, come to the Waters, buy Wine and Milk with∣out Money and without Price; yea, let him that is athirst come, and take of the Water of Life freely. There is cheaper then a She∣kel for fine Flour, and half a Shekel for a * 1.441 measure of Barley: He gives freely, Rev. 21. 6. He forgives freely, Luke 7. 42.

10. Another holds it unreasonable for * 1.442 him to believe that God hath Love and Mercy in store for him, he is so often under great and manifold afflictions: Deep calls to Deep, all the Waves and Billows of the Almighty are gone over him. And whence

come Afflictions, but from Anger; and * 1.443 why, but for sin? Answ. Then hath the Scripture told us wrong, which saith more * 1.444 then once, Whom the Lord loveth, he cor∣recteth. Look into all the Flock of Jacob, if there were one not spotted, it was none of his; Laban's were all white Cattle. The Lord had one Son only without Sin, not one, not him without smart Sufferings. They who are now in their white Robes, * 1.445 were once in their blacks, and had waded through great Tribulations. St. Chryso∣stome once was invited to a Marriage, and was to go through a foul Lane, but as he was going, met a Malefactor going through the High-Street to his Execution, whence he had this pious meditation, How much bet∣ter is it to go through the worse way, if to a Feast, then the fair to Execution? Non qua, sed quo, said he, No matter what way we go to Heaven, so we get but thither: Through many Tribulations was ever wont to be the way to Heaven, Acts 14. 22.

11. But I fear, saith one, I have commit∣ted * 1.446 the Sin against the Holy Ghost, and then what place for Faith or Hope? It is like the Sin of Elie's House, not to be purged by any Burnt-Offering or Sacrifice. But dost thou fear indeed? The more there is of that

fear, the less of this danger. Such as fall into that sin are Leviathan like, without fear, Job 41. 33. Past feeling, Eph. 4. 18. Have Eyes, but see not; Ears, but hear not; Sin, but tremble not. Know therefore, that every sin, even the most heinous and grievous, is not the sin against the Holy Ghost, otherwise Manasseh had been in it; not all sin of Ignorance, though pursued with greatest Violence, otherwise Paul's had been it; nor any sin against Knowledge faln into through surprise and infirmity (and af∣ter repented) otherwise Peter's had been it. But if Paul had had Peter's knowledge of Christ, or Peter Paul's rage against Christ, both had had a sad account to make. He that shall attentively read and compare those two places, Heb. 6. 4, 5. with Heb. 10. 26, 27, 28, 29. will understand the better what this Sin against the Holy Ghost is, and what Ingredients are in it. 1. There must be Knowledge and Illumination in the mysteries of the Kingdom of Heaven; It is not a sin of Ignorance. 2. There is a sinning wilfully; It is not every sin of Infir∣mity, or relapse into a former sin. 3. There is in it a falling away, not every slip, or stepping aside; not every fouler sin bewail∣ed and broken off, but an absolute falling off. 4. All these with a studied and pro∣fessed

opposition to Christ, and his Grace and Spirit: Thence they are said to Crucifie Christ again, and put him to more shame, as if he had not suffered enough before, and to despight the Spirit of Grace.

So that lay all these together, this cannot be thy case, oh poor mournful, distressed, doubting and complaining Christian; who dost lament, mourn, faint, pant, hunger, thirst, fear, grieve, which they never do, who fall away as is here described, but are given once to impenitency and obdurate∣ness of spirit.

There are four kinds of Falls, which may befal the Child of God, each worse then other: The first and lightest is, that in our daily combate, by reason of the sin that dwells in them, they do what they would * 1.447 not, and cannot do what they would but daily fall short; In which respect we are none of * 1.448 us Supralapsarians, but Sublapsarians and Relapsarians too: This is but like the fall of a mist in Winter, the Sun breaks out, and a fair day follows.

The second is, Gal. 6. 1. When a good man is overtaken with some more notable miscarriage, as were they who dissembled in the business of Jud••izing, Gal. 2. 14. They did not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, walk strait, these did Paul 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, restore. This is as a

fall whereby a Leg is put out of joynt; yet set again, and all is well. Let him that is free from these two, take a Ladder, as Con∣stantine said to Acesius the Novatian, and go * 1.449 to Heaven alone; For in many things we sin all, Jam. 3. 2.

The third is more sad, when a Believer falls into some fouler sin, as did David and Peter, into sins wasting Conscience. This like the fall of Eutichus from the third loft, dead for the present, but after recovered by a Miracle of Mercy.

The fourth is a kind of Apostasy, or in∣sensible decay, an abatement or loss of first love, and may be never comes to former strength and liveliness, or to regain their former peace. Thus, as David in his age grew cold, and needed an Abishag to lie in * 1.450 his Bosome, his natural heat being abated: So his Sons spiritual heat abated, by reason of the many Abishags that lay in his bosome; and though he was beloved of his God, yet did his Sun set in a Cloud: This like the fall of the hair in old age, waxeth thinner and thinner; though life remains, nature is not so strong and vigorous as former∣ly.

But there are four worse kinds of falls pe∣culiar to wicked men: The first proves final, but is not total at first, but sensim

sine sensu, by little and little; Thus the thorny ground miscarried: This like Elie's * 1.451 fall backward, to the breaking of his Neck.

The second, Is a total and final, but not voluntary at first, but are beaten out of heart, as the stony ground by tribulation arising: This like the fall of Sisera, he fell down * 1.452 dead, with his nail sticking in his Tem∣ples.

The third, A more fearful, a total, final, voluntary and deliberate; yet not malitious fall: Thus Demas is supposed to fall, who of a Disciple, or Teacher formerly, is said afterwards to have become a Priest in an Idol-Temple at Thessalonica (so Dorotheus * 1.453 Reports.) This fall is like the fall of Ha∣man, when they thus begin to fall, no hopes of Recovery.

4. Yet is there a worse; The fourth is as the opening of the fourth Seal, where ap∣pears * 1.454 the pale Horse, and Death upon his back, and Hell following, a total, final, vo∣luntary, deliberate and malitious falling away: Such was the fall of Simon Magus, Hymenaeus, Alexander, Julian, &c. Up∣on such a fall the Gulph is fixed, the Decree gone out, Nulla retrorsum, no renewing such to Repentance. This fall is like the fall of Jerichoes walls, which fell down flat * 1.455

with a Curse annexed against Rebuilding; or of Judas, who falling head long, burst asunder in the midst, and all his Bowels gushed out; or if you will, as the fall of Lu∣cifer himself, who from an Angel of Light, is become a Prince of Darkness.

This last onely is the Sin against the Holy Ghost (upon which I have therefore the longer insisted) from which they are far enough, that are oft so much affrighted; who are more afraid then there is cause; when their case is at most but as Paul's, Pe∣ter's, David's, Solomon's, Manasse's; or at worst as the thorny-grounds, or stony, or as Demas's; in all which there is a door of Hope opened upon Repentance; and not the last, a mischievous, malitious, and de∣spightful rejecting and treading under foot the Son of God; upon which account many miserable Creatures have been ter∣ribly, but needlesly, terrified, as was that blessed Soul Mr. Glover, who upon the con∣sideration of those words, It is impossible, &c. Heb. 6. 4. concluded of himself, that he had committed that unpardonable Sin, and could not get it out of his mind day nor night, and so continued along time, that he could neither sleep quietly; nor had joy to eat, drink, or any thing; yet was after∣wards recovered. Of all the stories I have

read or heard, I have not met with a sad∣der then that related by Aretius, a forreign Divine, who, upon this Subject, speaks of

"a certain rich Merchant at Strasburgh, whose whole life had been most abomina∣ble for Whoredome, Drunkenness, Usu∣ry, Contempt of God's Word, to his old age: In which at last he be∣gan to bethink himself, and what would become of him at the last day; where∣upon * 1.456 his own Conscience and Satan to∣gether did so terrifie him, that he fell in∣to down-right despair; so that in many horrid Expressions, he gave himself up to Satan, acknowledging that his he was; he would say the Grace and Mercy of God could not be so great as to pardon so many and so great Sins. Hereupon he was filled with horror and astonishment, even gnashing his Teeth, weeping, wayl∣ing, and (which is horrid to relate) cal∣ling upon the Devil to fetch him away to Hell; he would throw himself upon the ground, refusing both Meat and Drink: That if ever you saw the Picture and Idea of a despairing person, he was one; yet upon Conference with holy Divines, and application of God's Promises, and ma∣ny Prayers made for him in Publick and Private, he repented, recovered, lived

piously several years after, and dyed peaceably.

But enough of this, now to proceed.

Another saith, My case is next door to * 1.457 this Sin, if it be not it; I have replased into the same sin again, or others as bad, after Repentance and Knowledge of the Truth, what hope is there for me? I must say, yet repent, and humble thy self, thy case is sad. Yet shall I add what Tertullian saith in this case, Far be it from me by saying there may be * 1.458 hope after a second or third fall to encourage any to a sinning anew. Yet did Sampson fall a second time into the same, and Jonah in∣to another as bad as his former: Peter lap∣sed and relapsed a second and third time, yet repented, and received to favour as great as ever. God calleth upon Back-sliders to return, and promiseth Mercy: Promiseth to heal Back sliders and back-sliding. * 1.459 He biddeth us forgive a Brother that offendeth seven times a day, if he ask forgiveness, Luke 17. 4. And his Mercies are sure above our mercies. Yet saith Ter∣tullian again, God forbid that any should make this use of this Doctrine, that because God is so ready to forgive, man should be the more bold to sin; shall abundance of Divine Mercy provoke to more Impudence and Impie∣ty? shall man make himself the worse, because

God is so good? Sin often, because he par∣dons often? But yet saith he, Let no man be over-whelmed with despair, if he have fallen again. Let him fear to offend again, not forbear to repent again, &c. Let none, saith he, refuse to be restored to health again, if his Disease have returned again; if the Disease be returned, the Medicine must be renewed.

To conclude, The last Plea against be∣lieving * 1.460 is, I fear I am in God's black Bill: And if our Sins be upon us and we pine away in them; how should we then live? s••y those Cavillers Ezek. 33. 10. So say some, If I should be reprobated, how can I believe I shall be saved? would you have me believe a lye, or am I not bound to believe I shall be damned? Answ. No man is bound to believe he is a Reprobate, but every man bound to give all diligence to make his Calling and Election sure.

2. I say as formerly, no man can know himself to be a Reprobate; though Election may be know in this life, Reprobation can∣not so easily; for though our present Faith and Obedience argue Election, yet present Infid••lity and Disob••dience conclude not Reprobation; for then it would follow that none such should after repent and be∣lieve, which we daily see the contrary.

3. I do not say, Every one is bound to believe he shall be saved, but every one is bound to believe that he may be saved.

4. Every one is bound to believe he shall perish, if he do not believe and repent, and that not by reason of any secret Decree, but because he goes against the express conditi∣ons of Salvation, Mark 16. 16. He that believeth shall be saved, he that believeth not shall be damned. Therefore busie not thy Head to enquire into God's Decree; but study thy Duty according to his express Command and revealed Will.

5. There is an express Command of God, That all men every where should re∣pent, Acts 17. 30. All sorts of Men, all sorts of Sinners; and there is an absolute and universal Promise of forgiveness upon Repentance, Luke 24. 47. There is an ab∣solute Command also, that we should be∣lieve in Christ, 1 John 3. 23. So that we offend God as much in not believing, as in any not obeying.

6. Know there is a sufficient remedy provided for thee, whatsoever thy case may be, Heb. 7. 25.

7. Thou will not reason thus in other matters, as to say, If I am doomed to be famisht, why should I eat or drink? God's Decree will stand. When God shall de∣stroy

the course of Nature, put an end to Seed-time and Harvest, and shut thee up in Prison within Stone-walls, and deny thee daily Bread; then fear thou mayst be famisht: So if God should take away his Gospel, his Ministers, Ordinances, and his Spirit, and call in all those Precepts and Promises he hath made in his Gospel (which he will never do) then thou mayst conclude thy case desperate. Were it De∣creed I should be drowned (which yet I can never know) should I therefore cast my self into the Sea? or if thrown in, refuse to swim to save my life? or rather labour to keep my self out of the Water? None but ignorant and desperate Wretches make such simple and desperate Inferences from God's Decrees.

8. Use then thy Endeavours, and leave all to God: Do as Joab did, when he saw the Battell behind and before; Let us play * 1.461 the men, saith he, and the Lord do with us what is good in his Eyes; If I perish, I * 1.462 perish: But if I perish, I will not perish like a Coward or Sluggard, Heaven shall hear of me; I will perish repenting, be∣lieving, praying, so as never any man did yet. Thou hast at least as good ground to encourage thee to pray and hope as Nineveh had, who when under such Comminations

and Threats of destruction at hand, said, Who knows but if we repent, cry to God mightily and reform throughly, the Lord * 1.463 will repent, and have mercy on us, that we perish not?

CHAP. IX. The Causes and Reasons of Excuses.

THus have I wearied the Reader, and my self too, in seeking to hunt out this subtile Soul-Deceiver out of his Sub∣tersuges and Lurking-holes. If we could catch those Foxes that marr our Vines, and bind this Destroyer of our Country as they call'd Sampson) it were time well spent. We will sit down now, and see if we can discover the Reasons of those so many and various Excuses: Them we shall reduce to two heads, 1. Enquiring the Causes, whence they come. 2. The Ends, why they are taken up.

1. For the first, If we enquire whence * 1.464 they come, it will lead us back as far as Original Sin; there, then, thence they had their Original: They came in with the first Sin. As Satan was a Destroyer and

Murderer from the beginning, and abode not in the Truth; so was this Sin a De∣ceiver * 1.465 and Lyer from the beginning; when Integrity went out, Excuses came in: An old Date, and memorable Year. Pri∣mo mundi, The first year of the Conquest: Anno libertatis deperditae, The first year of man's slavery under Satan; And as with a Conqueror many new Usages are brought in, so is it here. God made man upright, there was none of these in his prime Constitution; but man faln, sought * 1.466 out many Inventions. This was Causa prima, The first Cause: There and then did this Black Art commence, which ever since the Children of men have studied and impro∣ved. The ancientest Art or Science in the World, and most practised; Young and Old, Learned and Unlearned, all verst in it; no need of these in Integrity. He that * 1.467 doth good cometh to the light, but he that doth evil flyeth it, lest his deeds should be made manifest. Then did Adam and Eve lay their heads together, to cover their Bodies with Fig-leaves, and their Sin with Excuses. The harmless Fowls of the Air build their Nests on the tops of Trees, in the sight of the Sun; but the Beasts of Prey have their Dens, Caves and Holes, wherein

they hide themselves, and steal not out, but in the dark.

2. The second is▪ near akin; A primà * 1.468 orta. Original Corruption (Peccatum Ori∣ginatum) flowing thence, hath filled the World with Excuses ever since. Now is man led aside of himself and enticed, now is every Imagination of the Heart evil from his youth. And man busieth himself about * 1.469 these two Imaginations chiefly, 1. How to devise and contrive Evil. 2. How to con∣ceal and cover it. As the Fox and Badger first earth themselves under ground, then do what they can to stop up the mouths of their Dens, that they may not be discovered. Thus doth man busie his Brains night and day how to defend Sin, and to prove Darkness to be Light.

3. Nor could the World be so full of * 1.470 Excuses as it is, if there were not some assisting Causes to set them forward; Of which there be two sorts. The one Prin∣cipal, viz. Satan, and he, to be sure, is never far off to lend his assistance. And hence you may see with wonder how prompt and ready some are at this Art, as if they had been trained up in Loyola's School, that you may know whose Children and Schol∣lars they are, by their Language and Evasi∣ons:

He that is the Father of the Lyer, is the Father of the Excuse-maker: He that taught man to lye, taught him to make an Excuse; He that taught Eve to entice, and Adam to sin, taught both to make excuses. The Devil first put into Judas heart to betray his Master, then taught him to wipe his mouth, and say, Is it I? He first taught Ananias to tempt the Holy Ghost, then puts * 1.471 a lye in his mouth to excuse it. Know therefore Man, or Child, when thou tellest a lye to make an excuse, the Devils stands at thy Elbow: Speak the truth, and shame the Devil.

2. The second and less principal, is Man, * 1.472 Father, Master, or what ever other: It is not possible else that many so young should be so dexterous, and ready at this Art, if they had not been taught. Parents some∣times put a lye into the Childs mouth, and bid him say, He is not at home. Thus the High Priests instructed the Souldiers to say, Christ was stollen out of his Sepulchre * 1.473 while they slept; and they would take it upon them. Profound Casuists (the Je∣suits Predecessors) who have since so im∣proved * 1.474 this Art to such a perfection, that they must be acknowledged the only Ma∣sters of it; who can find a cover for every Dish, and an excuse for every Sin.

4. There be other Causes Concomitant, * 1.475 which I may call Causae deficientes, Defici∣ent, or defective Causes, 1. Want of due sense and consideration of God's Omnisci∣ence, Omniprescence, Purity, and his other Perfections, of searching the Heart, weigh∣ing the Spirit, that he is a strict Observer of all our Actions; a severe Discoverer, De∣tecter and Detester of all Deceit; and that will bring to light all the hidden works of Darkness; otherwise they would stop and say, Will not God find this out? They consi∣der not, saith the Lord, that I remember all * 1.476 their wayes, how their own doings have beset them about, they are before my face. They forget how he fetcht out Adam out of his Thicket, and singled out Achan from the Croud. Jacob knew his Fathers sight was bad; and the Wife of Jeroboam, that Ahi∣jah's * 1.477 Eyes were set; or he would not have been so bold to deceive his Father; or she to disguise her self, to amuse the Prophet. Had Gehazi known his Masters spirit had gone along with him, and that he should have been so immediately examined, and taken tripping in his Tale, he would have let Naaman and his two Bags alone. If the Prophet knew what the King of Syria did in his Bed-Chamber; The Lord that revealed that to him, knows all thou dost

in the Chambers of thy Imagery: He compasseth thy Bed and thy Path, knoweth * 1.478 thy down-lying and up-rising, and is throughly acquainted with all thy ways.

2. A second deficient Cause is Men con∣sider * 1.479 not the latitude, extent, purity and spi∣ritualness of God's Law, That it requireth truth and sincerity in the Worship, Service and Obedience, which we do perform to to God. The word of God is quick and * 1.480 powerful,—piercing to the dividing of the Soul and Spirit, and is a discerner of the thoughts and intents of the Heart: Now did men believe, and were sensible of the quick and lively Power, the Majesty and Authority of the Word, and did remem∣ber those Rules to walk with God and be upright; In all our wayes to acknowledge him; That whatsoever we do, we should do it as to the Lord, and not to Men: and * 1.481 withall consider That by this word we shall be judged in the last day; It is not possible * 1.482 they should study such shifts, and flatter themselves in them; for there would be no more need of them, then for the man that doth well to hide his head, and fly from the light, when he can make out his * 1.483 works to be wrought in God.

3. Very few have heard the sound of the last * 1.484 Trumpet sounding in their Ears; nor do they believe there is a Book of Remem∣brance written before God. And that a dreadful day of account is coming, when these Books shall be brought forth, and that * 1.485 then God will set all in order before the Sons of men, with all the circumstances of their evil Actions; and then bring every Secret to light, and reward all according to their Works: For did they so, it is not possible there would be so much base deal∣ing and wickedness in the World, making Lyes their Refuge; as if they had made an Agreement with Hell, and a Covenant with Death. But there is a world of Atheism in Christendom, and of Infidels among Christians, that seek ••o dig deep to hide their Counsel from the Lord; and their Works are in the dark, and they say, Who s••eth us? and who knoweth us? They turn things up side-down, saith the Prophet, turn a fair side outward, and a * 1.486 foul side inward.

4. In the fourth place, There is little * 1.487 of that we call Conscience in the World; and the want of it is a main deficient, or ef∣ficient I may say of Excuses. There is much talk of Conscience every where, but where is it to be found almost? Right

Conscience is Cordis scientia, saith Bernard; Or cum Deo scientia, say others; not Scien∣tia simplicis Intelligentiae▪ as I may say, a bare speculation, but an active, practical and uniform Concurrence of Breast and Brain, of Profession with Practise; yea, of Man with God: when words & deeds agree with the heart, and the heart with God. But alas, there is much of Science in the World, little of Conscience; much Head-knowledge, little Heart-knowledge; much studying men, little minding of God. Were there more of this in the World, there would neither be carrying on of Designs, nor studying Excuses; but * 1.488 a serious and sincere endeavour to be with∣out offence both before God and before men.

2. For the ends which Excuses are * 1.489 made use of, 1. Many fly to them, as we say, For shame of the World, and Speech of * 1.490 the People; as did they who took up stones to throw at Christ, who plead••d, They did it not for any of the goods works * 1.491 he had done (that had been too bad) but for Blasphemy: Better a bad excuse then none at all. People woud have cryed Shame on them, it they had not covered their Malice with some plausible pretence. So again, when Pilate urged his Accusers for Reason, Reason, as they cryed out to him for Justice, Justice; why? what Evil

hath he done? I find no faule in him: They would have been thought inexcusable, if they could not have said, We have a Law, and by our Law he ought to die: But none could they name that he had ever violated. So wh••n the Scribes and Pharisees never * 1.492 left pers••cuting Christ, John Baptist, and the Apostles, and all that were better then themselves, People would have cryed shame on them for their Impiety; But when they could say, You see we Reverence the true Prophets, Moses, Samuel, Jeremy, Daniel, &c. We Celebrate their Memori∣als, garnish their Sepulchres, and for those * 1.493 good men we lament their loss; Had we been in our Fathers dayes, we would have Sainted ••ot Slain them: But Jesus and the Baptist we know not whence they are; The one hath a Devil, the other is a Wine-Bibber, a Samaritan, Heretick a Mover of Sedition, and what not? So that now they must not be thought any wayes ill affected to true Piety, but honoured as the Pi••lars of the Church, the zealous Asserters of Truth, Unity and Order; and the only Sappressors of Heresie, Schism F••ction, Se∣dition and Novelty. Just so do the Papists St. Peter, St. Paul, St. Lawrence &c. we keep dayes in their Memory, preserve their Reliques, pray to them, honour them with

a kind of Worship, shew more Piety to∣wards them then all you Protestants do. But if Luther, Calvin, Cranmer, Ridley, &c. teach the very same Doctrine that Peter and Paul, they shall be Anathematized, or burnt to Ashes, if they can light of them.

2. A second end, Is to gain a repute of * 1.494 Religion: And such is the luster and beauty of Religion, that though few affect the power of it, yet all court the Name, and are ambitious of the Reputation of it. Thus Machiavel instructs his Prince to put on the Vizor of one Religious; yet to scru∣ple nothing mean while, whereby he may more enlarge his Dominion, or drive on his Designs. Thus those very Jews again * 1.495 make their defence, We stone thee not for any Cures, or other good Works wrought, or thy shews of Sanctimony; but thy Blasphemy and Arrogance; To make thy self the Son of God, and equal to God, we cannot bear: Very pious Souls! Though many have been so wicked as to do it, none ever was so weak as to own it, that they hated Piety and Virtue for its own sake: A fair Pretence is fittest to co∣ver so foul a Disposition. Those that ha∣ted, and cast out their Brethren of old, as the Prophet said, for owning the Name of God (no other Crime) yet said, Let God

be magnified, Esay 65. 5. All was done out of zeal to God's Glory, and the Churches Peace. What do the Papists and other Per∣secutors pretend less?

3. A third end, Is to stop the mouth * 1.496 of Conscience, and still its Clamors: Con∣science would lead the man an unquiet life, and would be clamorous, if he had not somewhat to pretend. Therefore some grave shews of Religion, some form of Godliness, some Sins forborn, some good Works done, some Duties performed must bribe Conscience to let them alone. Thus * 1.497 could the Pharisee devour a poor Widows house; yet keeping on his constant course of Prayer and Divine-Service, the noise of the Widows cry never troubled him. So they that crucified the Lord of Glory, when they had such a pretence as had a face of Law, Habemus Legem, were not at all scru∣pulous and so squearnish as Pilate, who called for water to cleanse himself of that Blood; they never call for water to wash their hands, but take his Blood, and all Pilate's guilt upon themselves; His Blood * 1.498 be no us and our Children they cry, without the least remorse. Only they must have it done before the Passover, and must not go into Pilate's house that day of Preparation, that they might not be defiled when they

came next day to the holy Passover; which * 1.499 they conscientiously were preparing them∣selves for.

4. This is a profitable way to save charges, * 1.500 cost, pains and trouble, about Religion and their own Souls. And what a wonder is it to see those very men, who will spare for no cost, pains or charge for their Bodies, Diet, Apparel, Physick, Recreations, or their Buildings and Furniture; yea, their Horses, Dogs, Hawks, every thing; stick only to be at cost and pains about their Souls! The easiest and cheapest Religion is alway best: The shortest way to Heaven pleaseth most. Now these Excuses fit their turn for that, and nothing like them. For should they be at charge to mind Religion (as some do) it would ask pains, study, care, diligence, fear, trembling; there must be reading, praying, meditating, reforming, repenting, and I know not what more. To what end all this wast, saith the Slug∣gard. I have heard of a more compendious way, and I will venture upon it: A good excuse will save all this labour. And he is a very poor man indeed that is to seek an Excuse.

These deal with their Souls, as many Thread-bare Gentlemen do with their Backs and Garments, who must be in the fashion,

and loth to be at charge of new inside and outside; buy some handsome fashionable outside, put a little Trimming on it, and care not what the inside is; who can look into that? or as others, who get a long Vest, or Cloak, to cover all, whereas to * 1.501 have all new and good, would ask more cost.

CHAP. X. The sinfulness, vanity and frivolousness of Excuses.

HAving given an account of the Causes * 1.502 and Reasons of Excuses in general, (not intending to speak of each particular∣ly:) I come now to give an account why in our Proposition at first I called them sin∣ful and frivolous.

• 1. I shall speak to their sinfulness.
• 2. To their frivolousness.

Their sinfulness appears in three things.

1. They are Maxima impeditiva bonorum; The greatest hinderances of any one thing * 1.503 in the World, of all good. 1. They keep men from the good of Duty, Faith and Obedience, which they are call'd to. 2. From the

duty of Repentance, which they might have upon failour of the former. 3. Then from the comfort they might have had from Faith, Obedience and Repentance, had it not been for them. 4. They keep from God that Subjection, Honour and Obedi∣ence which we owe to him. All which is to be seen in those Guests in that Para∣ble, Luke 14. 18. when invited to come to the Gospel-Supper, to partake of Christ and his benefits, they shew little Faith to be∣lieve the report of so much Grace and Mer∣cy tendered; little Obedience to come in upon a Gospel invitation, persuming those were just Excuses they alledged of the Farm, Oxen, and Marriage. 2. Having those Excuses in readiness, they never trou∣ble their minds with Repentance, as if they had been at all to blame. 3. Then are they frustrated of all that good and be∣nefit which should have accrued to them upon acceptance: They rejected the Coun∣cel of God against themselves, as was said of some, Luke 7. 30. They were in a fair possibility of well-doing, had they not barred up the way to Salvation by these ex∣cuses. 4. The Lord seeing his Grace so slighted, upon such sleeveless and frivolous pretences, is justly incensed, sendeth to call in others, resolving (whosoever should)

these should not participate of his Grace and Mercy.

2. They are secondly, The maxima * 1.504 productiva malorum, The greatest Nursery and Seminary of Evils: A world of evil springs from them. They may be called Progenies Viperarum, A Generation of Vi∣pers; or Semen Maleficentissimum, as Juni∣us; or Malignantium, as Ar. Montanus renders that of Esay 1. 4. A Seed of evil Doers, a pestilent Seed of a very lewd Race. Of these Excuses that may be said, which Solomon chargeth the Whore with∣all, She increaseth Transgressors among men, * 1.505 and maketh them ten times worse then they would be: Or what was charged on Jero∣boam, an active Ring-leader unto general Sin, who lay under much guilt; He sin'd, and made Israel to Sin: Yea, which is worse then both, that may be charged upon Ex∣cuses, which the Lord chargeth upon the false Prophets, That they strengthened the * 1.506 Hands of evil Doers, that none doth return from his wicked way, by promising them life. Encouraged and animated with these, they have made a Covenant with Death, and Agreement with Hell; not as if in a * 1.507 regardless and desperate manner they slighted them, but as being in their own conceit and apprehension sufficiently secu∣red

against them. So Junius gives the * 1.508 sense.

3. Whatever men may pretend, these * 1.509 Excuses are upon the matter none other then plain refusals, and flat denials; but in a more smooth and complemental garb. They speak as if the men were wondrous well affected, onely sorry they could not magnifie their religious Inclinations, by reason of these diversions: But the truth is, they had no real intention at all; Verba∣lis excusatio realis recusatio, An excuse in words is a refusal in deeds. And the Lord interprets it for no orher, therefore sends to call in others more cordially willing: These have rejected me, and I will reject them. Hence our word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Luke 14. 18. rendred excuse; is often rendred to refuse, renounce, reject, deny, as Acts 23. 11. 1 Tim. 4. 7. & 5. 11. Tit. 3. 10. Heb. 11. 25. So that they might as well have spoken out in plain English, as Corah did, * 1.510 We will not come up; for they never meant it, though they made such a fair pretence for a blandation and colour.

2. Their frivolousness appears, in that * 1.511 they are not able to stand; 1. Before the presence of God. 2. The tryal of his Word. 3. The strict examen of Conscience. 4. A fiery tryal of Affliction. 5. Least of all the

day of Judgment. Those must be more solid things (not Wood, Hay or Stubble,) that can stand before these; such are pre∣tious Faith, true Repentance, sincere Obe∣dience, a pure Conscience, and undissem∣bled Holiness, and the whole new Crea∣ture.

1. They cannot stand before the presence * 1.512 of God, in any solemn approach before him; for what Communion hath Light with Darkness? A solemn drawing near to God in any religious Duty will dispel these frivolous Excuses, as the approaching Sun doth Fogs and Mists, and sends the Beasts into their Dens. If the Majesty of a King * 1.513 (then much more of a God) sitting upon his Throne, doth scatter the Wicked from before him: What man that hath any reve∣rence of a Deity dare come before him with his Idols in his heart, to enquire of him, least God should answer him according to * 1.514 his Idols? Who is there that allows himself in any known sin, can come before God and say, Examine me, O Lord, and prove me; try my Reins and my Heart? see if there be * 1.515 any way of Wickedness in me. Who is there that hath any acquaintance with God and Prayer, and knows that God is a jealous God, of pure Eyes, and will be sanctified in those that draw near to him; that dare

say to God as the Heathen to his Goddess? Da mihi fallere, da justum, sanctum{que} videri. Or as he to Elisha, Herein the Lord be mer∣ciful * 1.516 to me, when I go into the house of Rimmon, &c. This were to mock, not worship him. These Excuses must off, as Moses his Vail, when we go to have any thing to do with God.

2. They are not able to stand before the * 1.517 Word of God, applyed close to the Soul; as we see in Faelix, who started and trem∣bled, and had soon enough of the Sermon. True it is, a man may slightly and cursorily run over the whole Bible, and daily have a glance at this Glass, and not minding him∣self, turn away, and go on in a sinful course. But if he continue to look wishly into it, as St. James saith, as if he would look it * 1.518 through: As Elisha so looked upon Ha∣zael, it would dash sin out of countenance, as that look did him. So mightily and powerful is the word of God, that it pier∣ceth the thoughts and intents of the heart: And these paltry Excuses are no more able to stand before it, then Dagon before the Ark.

3. Frivolous again, because not able to * 1.519 abide the strict examen of Conscience, when it calls ad scrutimùm secundo, & tertio; When it takes them to task, as Elisha did

his Servant, It finds them faultring and sumbling. Few men are either Scripture-proof, or Conscience-proof, willing to put themselves upon the Tryal and Verdict of God and Conscience. Conscience is as Eliah to Ahab; God's word, as Micaiah; the one * 1.520 an Enemy, the other speaks no good to them but alwayes evil.

4. Nor able to abide a day of tryal, when * 1.521 God lays his hand upon the outward man by Affliction; or the inward man, by im∣pressions of his Displeasure, writing bitter things against them: The Paint falls off when it comes near the Fire: Or as we say of Witches, all their skill fails them, when under an Arrest of Authority. (Such is the impression of Divine Majesty upon his own Institution, that Satan falls as Lightning before it.) So when these Excuse-makers, the Masters of this Black-Art are under God's Arrest, all their Art, fails them, and their heart too. But the godly man is not afraid to converse with God, with his Word and Conscience; therefore no * 1.522 more dreads Affliction, then the good Hus∣wives Family dreads the winter Snow, be∣ing clothed with double and treble Gar∣ments. God himself, his Word and Con∣science, speak good to him, therefore Af∣fliction also and every thing else must do the same.

5. Lastly, Least of all are they able to * 1.523 stand before God's Judgment Seat; for if they cannot stand before God in any so∣lemn manner of approach, nor before his Word, when he speaketh on Earth, and his Voice shaketh the Conscience of the guilty Sinner, nor before Conscience, God's Sub-Officer, nor a day of Sickness; how shall they be able to stand before the Son of man, when he shall come in flaming fire, with his mighty Angels, to render Venge∣ance * 1.524 to all that obey not his Gospel? How shall they be able to endure when he speak∣eth * 1.525 from Heaven, whose Voice shall shake Heaven and Earth. I may therefore rea∣son with thee in the Prophets words, If thou hast run with Foot-men, and they have * 1.526 wearied thee; how wilt thou contend with Horse-men? Or as Rabshakeh said to the dismayed Jews, If you be not able to stand before any of these single, how will ye be able to withstand the whole Power of his wrath.

CHAP. XI. The Application of the whole.

HAving gone thus far in the Explicatory part of the nature and several kinds * 1.527 of Excuses; what remains, but to make some useful Application of the whole, and so come to an end. And what use can we so fitly begin with as a sad Lamentation?

Here may we then well sit down as Israel of old did by the waters of Babylon, and * 1.528 burst out into tears, when they remembred Sion (and now reflected upon their present Condition) Much more cause have we, if we remember Paradise and Primitive In∣tegrity, when the Image of God was upon man, and his Tabernacle with man: Man being like the Moon at full, full of tran∣scendent light; God as the Sun directly beholding him, and man as the Moon in her fulness reflecting the glory of his re∣ceived light to his Creator again. Man once a Companion of Angels, and a Com∣pendium, as it were, of a Deity in a little Volume; for we are his Off-spring. But now he is degenerated, and into what an * 1.529 Abyss of sin and slavery is he plunged! we stand amazed as at a sad Prodigy, when we

behold those two Luminaries, the Sun and Moon in an Ecclipse. But man is the greatest Prodigy in the World, in whom the two great Lights of Judgment and Consci∣ence have suffered so great an Ecclipse, so that the light which was in us is now dark∣ness; the natural man conceiveth not the * 1.530 things of God; and in stead of that pro∣penseness to good, and rectitude in our mind, now all his imaginations are evil. We * 1.531 may not only say, O Lucifer how art thou the greater Light fallen? But O man, the second great Luminary, how art thou fal∣len too? Well might the ancient Israelite weep who had seen the former Temple in * 1.532 its glory, to see so mean a one now like to succeed in the room of it. Well might Israel bewail the change in Rehoboam's dayes, from what it was in Solomons, when Wisdom and Justice sate in the Throne, and now folly was set in high degree; weakness and wilfulness ruled and mis∣ruled, and lost all. The golden age and * 1.533 sheilds of Solomon turned into brazen. Well might Job bemone his condition, so much altered; he had sate chief among Princes, and was now all alone upon a Dunghill, a Companion of Owls; and Worms and * 1.534 Vermin his Associates. Well might Nebu∣chadnezzar have lamented, could a Beast

speak, who had commanded the Empire of the World, now driven from the Throne, and grazing among Bruits. I may take up the words of the Lamentation, and say, What shall I take to witness for thee? what shall I liken to thee? Thy breach is great like * 1.535 the Sea, who can heal thee? Where is man's Wisdom now! have they no understand∣ing, Psal. 14. 4. to call Light Darkness, and Darkness Light; and what is become of his Conscience now, that when he is called from Sin to Duty, Repentance, Faith, Obedience, he flies from all, by and to Ex∣cuses?

Woe to the World because of Offences, was * 1.536 once said: And woe to the World because of Excuses. They are the sin of the World, of the Church, of all, of every one. When we are called off from sin, we make Excu∣ses; when to confess sin, Excuses; when to Duty, we put off with Excuses; when to believe, we make Excuses; when the high∣est Grace is tendred, we make all void by Excuses. Nothing but Excuses, Excuses, none so young, so ignorant, but is skilled in them; none so poor, but is stored with them; none so good, but one time or other hath had one; none so bad but hath many of them.

I have named an hundred in this Di∣scourse, and another may come after and find an hundred more, and yet leave glean∣ings to them that come after us both: few good Excuses, but store of bad from self, others, God, Satan, any thing, every thing. Let us take a short Survey.

1. When we are called to avoid sin, or break it off; how do we shrug and shrink? When the Lord cryes out to Lot, Hast thou, escape for thy life, linger not; how do we cry loath to depart, as the Sluggard out of his Bed. When the Lord calls as Jonathan * 1.537 to his Lad, make speed, hast, stay not; Cito, longe, tarde, as we say of the Pestilence, we invert it, and say, Tarde, prope, cito; we should fly from Sin speedily, fly far off from it, return slowly or never. We re∣move slowly, loath to part with it, as Jacob with Benjamin: Cry out for it, as Micah * 1.538 for his gods; go along as far as we can, or dare, as Phaltiel did to Michal his wife (from whom he was to be divorced) and * 1.539 can't part without tears; and in stead of going far, we do as Hagar, sit down with∣in a bow shoot, loath to see sin die, and re∣turn * 1.540 to it again as soon; what means this bleating else? Oh not so my Lord; Is it not a little one, a venial sin? If I never do worse, I hope I may do well enough; I

have tasted but a little of this Honey, and must I die for it? Have not others done as bad, or worse, and yet done well? I have Examples, multitude, great ones, some that go for good men, my Leaders; I hope my place, calling, quality, profession, common custom may excuse me; beside, I live civil∣ly and peaceably, and do what the Law will bear me out in.

2. Again, when men are dealt with to confess and acknowledge their sin, what ado is here, how long was Samuel ere he could get Saul speak that hard and unplea∣sing word Peccavi? how many shifts and evasions first? I have done my duty as far as I thought my self bound, I am not in fault at all; we sometimes deny the fact as Gehazi, sometimes extenuate it. It was my ignorance, saith one; It is my nature, another; an ill custom I have got, a third, I was not my self: A fourth, I was in drink, in passion, in hast, anger, or in fear: Or but in jest, say others, my zeal, good meaning: Conscience must excuse me, say others, I had passed my word, made a Vow, bound my self under an Oath and Curse, and what would you have me do? my Credit and Honour lay at stake, my Shame was prevented, Profit advanced, my Calling followed, such benefit to my

self or friend procured: Besides, the mat∣ter was not so great, and was but once, nor had I any ill intention in the earth; I should have been singular, and I know not what, if I had done otherwise, and made scruple. I am civil, painful, peaceable, pay every one his own; and if I never do worse, I make no question.

3. If we can't but yield it to be a sin, then have we other Excuses, Let others look to it, I am faultless; it was their doings, not mine; I was a Child, and must do what my Father bad me; a Servant, and must keep my Masters Secrets, and do his Commands; I had my dependance on my Superiors, and must comply with their will; I had Commands to encourage me, Promises to allure, Threats to terrifie me, Examples to draw me, Friends and Com∣panions to importune me, how could I refuse? Besides, what some scrupulous per∣sons, more precise then wise, make such a matter of, is the custom of the Time, Place, Country and Company that I converse with. God help if so few as some men say should be saved, and the way to Heaven should be so narrow.

4. When we are pressed to repent of Sin, and forsake it, how do we still Conscience, and justifie our selves. Are we not all

Sinners? have not the best their infirmi∣ties? There is no perfection in this life; sometimes we cast it upon Satan, he dogged me; sometimes upon God, he denied me the Grace, gave me not his Spirit, or ought me a shame.

5. When called upon to more seriousness and amendment of life, we are ready to plead God's great Mercy, gracious Promi∣ses, Christ's Merits, the Doctrines of free Grace, justification by Faith, remission of Sins, imputed Righteousness, and our pur∣poses of Repentance hereafter.

6. When excited to holiness, we plead the disrepute Holiness is in, the incon∣veniences we may meet with, the As∣persions cast upon the Godly, the Afflicti∣ons and Tryals they meet with, the diffi∣culties in the way of Salvation, the scan∣dalous Lives of some Preachers, the foul Miscarriages of some Professors; and one great Observation above all the rest, the quiet and peaceable end that some great Sinners have made.

7. When we are warned to take heed of security and slothfulness, some are ready to plead God's unchangeable Decrees; they who are elected shall be saved, endeavours are to no purpose; all our Works cannot merit: If not elected, it is in vain to

strive against the stream, Faith, Repentance, and Obedience will come to nothing; God giveth Grace and Salvation where he pleaseth, and none else can have it. These are the Excuses about Sin.

2. In the next place, when we are call'd upon to duty, instead of saying, Speak Lord, * 1.541 thy Servant heareth, as Samuel; or Lord, what wilt thou have me to do? with Paul. * 1.542 How many put-offs? I have put off my * 1.543 Coat, how shall I put it on? I have much indisposition at present. It is unseasona∣ble, mid-night, come again some other time, trouble me not now, Luke 11. 7. Or if we yield at any time, it is with no good will, as the unjust Judge (not out of fear of God, or regard to man) relieved the Widow, on∣ly to be rid of her; so do some perform Duty, not out of love to God, or Duty, but to be rid of the clamours and importu∣••ity of Conscience, and to be more at ease and quiet. Good God! what a world of Excuses have the Sons of men devised to shift off thy holy Commands! Some have confessed the Duty is good, the Com∣mand just; but I must be excused, I am a Child, I have no competency of parts, my insufficiency may excuse me. Others cry out, What a weariness it is! what strict∣ness, difficulty, unpleasantness is in the way

to Heaven! my Ignorance, want of breed∣ing, unaccustomedness to such courses may excuse me; others again, I am for it, like * 1.544 well the work, but the time is not yet fit for it, I will acquaint my Friends, and fairly bid them farewell, and take my leave of * 1.545 them, or to be sure will after my Fathers decease, when my Estate is come into my own hand. I have now a busie Calling saith another, a full Employment, little spare-time for Soul matters: But I fully purpose when my Children are grown up, and provided for, at least when I am old or sick; and I trust all will be well: others again in such cases will plead, It is not my Calling; the rich may, the Minister must, I may be dspensed with; lastly, some will say I fear all is too late, I despair of accep∣tance and success.

3. When we are invited to believe and exercise Faith, how is it we have so many Excuses; the Promise is too good, I too bad, altogether unworthy, not holy, not humbled enough, the means unlikely, Providences are dark, Promises delayed, the Vision doth not speak; it is not with us now as with former Presidents, God withdraws, Satan insults, my Heart misgives me, my Flesh and my Heart, my Faith and Hope fail me; my Sins are too great, my Repentance

too little, for so many, heinous, reiterated Sins, against Knowledge, Conscience, Vows, Promises, Corrections, Deliverances, Ex∣periences, &c. how should I believe?

Thus we see there is nothing but Ex∣cuses, Excuses at every turn, Excuses for Sin, for Duty, for Faith, for every thing. And if we enquire into the cause, doth not this plainly discover the face of the Soul to be wofully smutched, our native Beauty deformed? God made man up∣right, but he hath sought out many In∣ventions, ratiocinia Junius renders it, Rea∣sonings, (strange Reasonings) Computationes, Ar. Montan. Reckonings (strange Reckon∣ings,) doth not this plainly shew our Na∣ture is tainted, Bloud corrupted, Inwards infected? doth not this demonstrate that we are acted, instructed and beguiled by the Serpent? that we have strayed from God, and are estranged towards him; that we are unsensible of his Purity, forgetful of his Presence, unacquainted with the work of the Spirit, and the Inside of his holy Law? Besides, that we are little versed in Conscience-work and self-examination, and that we are extream forgetful of the Day of Judgement.

Again consider, are not the Ends as base and sordid? To avoid the worlds

shame, to gain the repute of some Reli∣giousness, to flap Conscience in the mouth and muzzle it, and to procure some little ease to the Flesh, by saving the labour of through conversion and sin-mortification.

Again, what is the fruit of all, is not that as bad as bad can be? to hinder all intend∣ed good, frustrate Gods gracious Tenders and Promises as much as in us is, to ob∣struct the way to Heaven, and to make the strait Gate yet straiter, to gratifie Satan, to make our selves utterly uncapable of mercy: what doth more confirm and harden in Sin; what doth discover more gross hypocrisie than these Excuses, which in word seem to express a good inclination and willingness, when indeed they are flat Denyals.

Yet once again consider; will these bring thee into Gods presence with any chearfulness, when thou art to draw nigh to him? will these cause thee to lift up thy face with joy and confidence to God? will they not make thy Spirit to faulter, thy Faith to flag, thy Hands to hang down? Can these stand before the light of Gods Word duly perused, or endure a through search of an awakned Conscience? when affliction comes, will not these in∣crease thy trouble, adding inward to out∣ward?

and when Death comes, will not these put another sting into it, and put more poyson into that Cup? And where wilt thou appear at the day of Judgement with these thy Excuses, but be confound∣ed as he that stood speechless, having no∣thing * 1.546 to say for thy self.

And consider lastly, if it be not through these that millions of Souls do daily mis∣carry and are shut out of Heaven, having by them shut themselves out of Grace be∣fore. Now lay all these together, and tell me seriously if here be not just matter of Lamentation. Sit thee down there∣fore good Christian, and before thou pas∣sest from this, consider if this be not, or hath not been thy case, and that these ma∣ny Excuses have not left thee without Ex∣cuse at the last.

2. From this use of General Lamenta∣tation * 1.547 we may proceed to Particular Hu∣miliation; and may not each of us take up the words of the faulty and forgetful Butler, and say, I call to mind my Sin this * 1.548 day, and say this concerneth me, I have been wont to excuse my faults, some∣times by flat Denyal; sometimes laying the blame on my Ignorance, forgetfulness, my Nature, Custome, Passion, &c. And when called to Duty, have we not made

such slight put offs as are mentioned be∣fore, or worse may; be such as Corah, we will not come; We will not have this Man * 1.549 Rule over us, our Tongues are our own we will speak; As for the Word of the Lord we will not do it, but do as our Fathers, Kings, &c. have done before us, shall Moses or the Minister put out our Eyes, it is not the Lord, nor shall we see Sword or Famin, Hell or Damnation; it is some peevish Baruch that instigates the Prophet, shall this man (the Minister) that came to so∣journ amongst us became a Lord over us; and the like: now I may say, if Cain shall be punished sevenfold, surely Lamech seventy fold, if they that know not the Masters Will are punished, how many stripes shall he have that knew and did not? if these in the Text who made such plausible Ex∣cuses were shut out, what shall become of them who made light of it, fell upon the Messengers and slew them? many there be, if they will speak out, have made worse, less tolerable Excuses, some accu∣sing Satan, some God; his Decrees have made them careless; his Severity despe∣rate; his Mercy presumptuous; the Bloud of Christ more filthy; his Grace wanton; his Patience impenitent, yea, hast thou not said in thy heart, who is the Lord, I

know him not, what will the Lord do for us, what profit shall we get, if we walk humbly before him? Let us to Egypt, let who will go to Canaan that hard Land, that eateth up, maintaineth not the In∣habitants, give us Flesh-pots, take you the Manna, give us the Pleasures, take you the Recompence of Reward; we see no such Excellency in Christ, Beauty in Ho∣liness, Preciousness in the Promises, Glo∣ry in Heaven, as to make us willing to die to Sin and the world and our selves, and give up our selves to this strange life of Austerity, strictness, watching, praying, Repenting, and renouncing the world: If those fair Excuses were condemned, what shall become of them that make foul re∣pulses and persist in their Rebellions, yet the one or the other is the case of most. But that you may not think so slightly of Excuses, we shall tell you a little more of their sinfulness. They are the grand Sin of the world, the great Apollyon, the oldest mother of Iniquity, the closest Sin, that doth so easily beset us, a Big-bellyed Monster, hath in it all manner of sins; rip it up and you will find it guilty of every Breach of the Law, and every miscar∣riage against the Gospel.

First it stands guilty of the Breach of

the whole Law, both of the first and se∣cond Table, and particularly of every several Command, e. g.

The first Command which requires that inward, natural, holy worship and honour which is due to God is broken. 1. By omis∣sion, the Knowledge, Love, Joy, Delight in God, obedience to him, calling upon, prai∣sing and serving him is neglected upon pre∣tence of the Marchandize, Farm, Oxen, &c.

2. By commission, this fills the world with false Gods, sets up others in his stead, which are preferred, esteemed, trusted in, sought after more than God: Hence some charged to have loved their Belly, Pleasures, Profit, Children, Mammon more than God: The Papists honour their He and * 1.550 she Gods, saith one of their own, and wor∣ship them no otherwise then God himself. They pray to the Virgin Mary as to God, and preferr her sometimes to Christ him∣self, they call her Mother of Grace, Mother of Mercy, pray to her to deliver them from Satan, save them from Hell; yea, some have been so shameless as to say, God hath divided his Kingdom between himself and her, reserving Justice to himself, and settling Mercy upon her; so that it is law∣ful to appeal from the Sons Justice to her Mercy; and that the Souls Plaister is com∣pounded

of the Mothers Milk and the Sons Bloud; no greater Blasphemy or Impiety can be uttered, yet have they their Argu∣ments, their Authority, their priviledged and allowed Books of Offices to excuse them. These things are notoriously known, I do therefore spare Quotations. So had Saul somewhat to Excuse his lea∣ving * 1.551 God to go to the Witch, viz. Because God would not honour him with an Answer at his Desire; Ahaz had some∣what to plead for his renouncing God, and setting up the Gods of Edom, because * 1.552 he was smitten by the Edomites.

2. As for the second Commandment, concerning Instituted Worship, a world of Excuses have been found out to eva∣cuate it, till they at Rome have turned it out of the Decalogue, and set an Et Cae∣tera only in the room of it. Jeroboam had an Excuse for his neglect of the Insti∣tuted Worship in the Temple, and setting up his Calves, it was to ease the People of much unnecessary Labour. The Pa∣pists * 1.553 think the spiritual and simple Wor∣ship prescribed in the Gospel to be low, mean, untaking, therefore set up Image Worship to stir up Devotion, call their Images good Lay-mens Books, affirm the Image may be worshiped with the same

worship with the Prototype, as the Cru∣cifix with Latreia (the same worship whch is given to the Deity) so it be with these Excuses and Crotchets of distincti∣ons, improperly, reductively, &c.

3. For the third comes in the Swearer with his Excuses, may I not swear so long as it is to the Truth? again, so long as I do not swear by the Name of God, but by the Mass, this Light, my Hand, Faith, or Troth, &c. But this is forbidden by the Prophet, Jer. 5. 7. By our Sa∣viour, Mat. 5. 35, 36. By the Apostle, Jam. 5. 12. Or again, if I did not swear by the Name of God I may be excused, I should not otherwise have been believed, or I was urged to it, or was in passion, &c.

4. Excuses are the great Sabbath break∣ers. If I rest, though I sanctifie not that Day to the solemn service of God (pub∣lick and private) may I not be excused? I plow not, market not, if I go to the Church, though I do nothing at home besides before or after; If I hear a Sermon once a day, what need I go again the se∣cond time? If I keep it my self, though my Servants or Children travel, sleep, play, what is that to me? These forget the Commandment runs, Thou, thy Son, thy Daughter, &c.

5. If we come to the second Table, we shall find Excuses as faulty there, as in∣jurious to men, as guilty of impiety a∣gainst God: These fill Church, State, Fa∣milies with confusion and disorder. The Mother of Sedition, Rebellion and Dis∣obedience in the State, of Schism, con∣tempt of all good Order and Ministry in the Church.

Somtimes in Defect. If Magistrates be bad, they think they may be contemned, if weak, resisted; If Parents old, poor, indigent, they think they may be neglect∣ed; so taught the Corbanists Mar. 7. 11. If Ministers be not Eminent, or live as you would have them, slight them, and slight the Service and Offerings of the Lord, as they did upon the account of Elies Sons. If Magistrates be remiss and * 1.554 weak, cast off their Yoke, as did Jeroboam, who conspired to depose his Lord and So∣veraign.

Sometimes again in Excess, what Su∣periours command, we must obey; as they lead, we may follow; what they pre∣scribe, we must follow: They shall answer for us, &c.

If I have to do with my Equal, then I am as good a man as he, I'le carry no Coals. If with my Inferior, I may tread

on him, make him know I am his Bet∣ters, my Servant shall know I am his Master, my Wife that I am Head, &c.

6. This is a great Murderer, and guilty of much Bloud. If I am affronted saith the Gallant, I will draw, or send a Chal∣lenge: If challenged, I will not so Ʋn-man and Ʋn-Gentleman my self, as not to fight him. To lose the repute of a Christian (one that feareth God and the guilt of Bloud) is no disparagement; but to lose the reputation of a Gentleman (or indeed a Lamech) that were a perpetual * 1.555 disgrace. If any wrong me, should I not hate him, if he provoke me, strike him, and lay him at my foot? If abuse me, may I not revenge my self, and do to him as he hath done to me; never be reconciled to him again? as I hate to be false to my Friend, but shall love him as much as he loves me, so I will not be false to my self, but hate an Enemy as much as he hateth me.

7. This is the great Adulterer, and Mother of Whoredoms. If I commit Adul∣tery, David; if Incest, Lot may Excuse me. If I have committed Fornication, it is a Venial Sin; many of the Fools of Israel have done so before me, I am not the first, nor shall be the last; if I talk at ran∣dom,

and speak scurrilously, it is but to make my self and others merry, and words are but wind; if I have a wanton Eye, or lustful Thoughts, Thoughts are free, what hath any to do with them?

8. The Eighth Commandement is whol∣ly taken away by Excuses. If I steal, bet∣ter so then starve. If I be false to my Ma∣ster said the unjust Steward, Luk. 16. Blame me not if I desire to live, I have nothing to live upon but my Wits, better so than dig, or beg, or be cashiered. If I rack my Tenants, may I not make the best of my own? If I over-reach in Bar∣gaining Caveat Emptor, may I not sell my Commodity as dear as I can? If I spend all, it is but my own; if I hoard up all, lend, spend, give nothing, may I not please my self? If I have an advantage against my Neighbour, and take it, vexing him with troublesome Suits in Law; the Law, not I am to be blamed. If I com∣mit Sacriledge, the Church hath enough, and too much already; It is but a piece of a Babylonish Garment, given to the Church in times of blind Superstition. If I pay not my Tythes, the Parson comes easily enough by his Living. Thus is there no Eighth Commandement.

9. For the Ninth, we may say Excuses

were a Lyar from the beginning, and a∣bode not in the truth, and yet pleads for all manner of untruths. If I tell an un∣truth, the Jesting Lye doth no man harm, the Officious Lye doth a deal of good to my Friend. The Excusatory Lye hideth a fault and saveth anger, yea the pernitious defaming Lye will have somewhat to defend it self. I have now cryed Quit with him, he reviled me and I have reviled him; if slander, it was my Enemy. If I take up an ill Report and spread it, you have it as I had it, I was not the Author of it; yea, if I make Oath to a false Charge, it is but what is put in my mouth, and others will second it. Thus is there no Ninth Commandement left neither.

Lastly, as for Coveting, what Excuses have men ready to justifie any thing? If my Neighbour hath Field, or Tenement that lyeth convenient for me, why may I not seek to add House to House, and Field to Field? by fair means if it may be, as Ahab to Naboth, or else out him by Law and dispossess him if that will not do, as did Jezabel by a Wile and Quirk in the Law; or play the Sycophant, and forge some cavilling Accusation, to pick a hole in his Coat, as sometimes Zacheus had

done; or by flattering Insinuations un∣dermine him as Ziba did Mephibosheth, or if I envy, repine at, or maligne my Neigh∣bours good, what hath any to do with that? Thus have Excuses made void the whole Law, and not left one unviolated.

2. As Excuses are such capital offen∣ders against the Law, they are as much against the Gospel too, endangering the frustrating of Gods Counsel, slighting the offers and tenders of Grace, as those in the Parable, Luke 14. 18. Thereby recei∣ving the Grace of God in vain, or turning it into wantonness, or slipping the season and opportunity of the day of Grace, as if he that out of Grace stretcheth out his hand all the day long, were bound to stretch it out all their life long to a rebel∣lious and gainsaying people.

2. Are as injurious to Christ, slighting his Person and Kingly power, because his Visage so marred, Outside so mean, Paren∣tage so low, Followers so inconsiderable, his Precepts so pure, Yoke so strict, Cross * 1.556 so heavy and ignominious, that he goes for a blessed man that was or is not offen∣ded in him. They cast him out of the Vineyard, and had a reason for it, then the Inheritance was their own. They take * 1.557 away his Life, and have a Law and great

Reason of State for it, to prevent the Ro∣man subjugation. Excuses have banished the Gospel, because it brings a Religion and Laws, different from former Customs, Acts 16. 21. have made the Jews to stum∣ble at the imputed Righteousness of Christ, * 1.558 having a Legal Righteousness of their own, have emboldened the Papists to joyn other Mediators with Christ, as the Blessed Virgin, and their Patron Saints, to mingle the Bloud of Christ with that of Martyrs, their own Merits, Pardons, Pennances, Satisfactions, all to Corrobo∣rate (but indeed to Invalidate) the alone all-sufficient Satisfaction of Christ. Ex∣cuses have corrupted the Doctrine of Grace laid down, Tit. 2. 11, 12. Pervert∣ed the use of Grace, Rom. 5. 22. that Grace should reign by Righteousness; have made Christ the Patron and Minister of Sin, Gal. 2. 17. because he came to save Sinners; in a word, have subverted the whole Gospel, perverting the Doctrines of Justification, Faith, Repentance Remis∣sion of Sins, to encourage men to sin, and presume with the greater security.

3. Excuses have sinned against the Holy Ghost, sighting and putting by his Mo∣tions, Excitations, Convictions, as did Felix, not regarding his present, first, se∣cond

reiterated Knocks, Calls, Invitations, but perswading themselves the Spirit will come again at their pleasure, when they are old, sick, or dying; as Sampson once thought, he would go shake and rouze up himself as in former times, but wist not * 1.559 that the Spirit of the Lord was departed from him.

3. Excuses are of so evil and malignant aspect, that they have turned all things unto Sin, that they have had to do with; increasing to more ungodliness, making ill use of Gods Decrees, Ezek. 33. 10. Of Gods Providences, as Adam, the Wo∣man whom thou gavest me. Gods Pa∣tience, Eccles. 11. 8. His Silence, Psal. 50. 21. His Mercifulnes, Deut. 29, 19. Riches of Goodness, Rom. 2. 5. His Grace, Rom. 6. 1. His Preservations, Jer. 7. 10. We are de∣livered to do all these abominations. His Denyals, or dipleasure, 1 Sam. 28. 15. The Lord doth not answer me, I hold my self disobliged from seeking farther after him. The Lord doth not remove this Plague, I am therefore disobliged from further waiting on him, 2 Kings 6. ult. May we not therefore, seeing it is of such a poyso∣nous nature, that it sucks poyson out of every thing, say that it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Out of measure sinful? And I

may add one thing more; Nothing doth more harden men in sin, keeping them from Repentance, keeping them that have once sallen from arising, and causing them that once turn back, to slide back by perpe∣tual back-slidings, to hold fast Deceit, and * 1.560 refuse to return; no man once saying, what have I done? but spurred on by these Excuses, rushing into Sin, as the Horse into the Battel.

3. Some Uses of Information, * 1.561

1. This may inform us, what a shifting Creature Man is, full of Shifts and Ex∣cuses, you know not, Proteus like, where to have, and how to hold him: It is so hard a matter to fasten a Conviction upon him, harder to take him off from his false bottoms; so many Mazes, Muses and Me∣anders, windings and turnings, that it is hard driving them out of them all. See it in Pharaoh; when God first sent to let Israel go, his answer was, I know not that it is the Lord; then requires a Miracle to * 1.562 prove it, Exod. 7. 9. Aaron throws down his Rod, it becomes a Serpent, then is he half perswaded; But when he saw the Magicians do the like, he is off again, v. 13. So was he coming and going again, about the Waters turned into Bloud, v. 22. But when the Frogs were in his Chamber,

and croaking in his Bed, you would have thought you had him fast. Intreat the Lord to take away the Frogs, and ye shall go, Exod. 8. 8. The Frogs are no sooner gone, but he is gone too. When the Plague of Flyes came, then Israel should go again, Verse 25. When they were gone, Israel must not stir, Verse 32. Thus he dealt fast and loose with God: Sometimes you hear him relenting, after repenting of his Re∣pentance; sometimes praying, anon saying his Prayers backwards. One while he sends for Moses, and intreats his Prayers, and seems stricken, Exod. 9. 27. At an∣other time, sends for him in all haste, and prayes, and promiseth fair, and asks God and them forgiveness, Exod. 10. 16. 17. Yet, though this great Fool was ten times in the Mortar of Affliction, his Folly de∣parted not from him. At first, he would not yield at all, Exod. 5. 3. After a little, Chap. 8. 28. they should go, but not so far. Chap. 10. 11. They might go now as far as they would, so their Wives, Children, and Cattle staid. At last when he could no longer will nor chuse, then go serve the Lord as ye have said, and take all with you, Herds and Families, and b••ess me also, Exod. 12. 32. How many shifts had Saul, ere he would come to say, I have

sinned, 1 Sam. 15. The world is more full of shifts, than any thing else. So that to those three things which posed the wise Man, that he said he could not find them out; The way of a Ship in the Sea, of an Eagle in the Ayr, of a Serpent on a Rock: * 1.563 We may add a fourth, hardest of all to be found out; The way of a Man with his Excuses. From hence it is, that the work of Conversion is so difficult; hence that the work of the Minister is never at an end. This made the wise Man say, He * 1.564 that winneth Souls is wise, is the man of a thousand, and hath learned the Art of Arts. Man is so sly and subtle a Creature, and so full of shifts and put-offs; that as it is an endless Task, to reason Children out of their Will, when they are ill of Worms, perswade them to take any thing to do them good, they had as lieve dye almost as take it, shew him the Aloes, oh it is bitter; now his Worms gnaw not, he is well now, or give him any thing else; then if ill again, he will, but not yet, to morrow, or anon, but not yet; then, not so much! half that quantity! then he looks many a sad look upon it, and takes a little, when he sees there is no remedy, and when he hath it down, is ready to cast it up again. So is it with many men,

as to their Souls, to take any thing that may do them good, to purge out Sin by Repen∣tance, how many Put-offs? How many Pleas? How many Delayes? How many four Faces? which shews, they had as lieve dye almost, as repent and live: Or, they will only take a little (as one saith) upon a Knives point, or at the point of * 1.565 Death.

2. This gives us an account why there is so little true Grace, and so few real Con∣verts in the world, so little Repentance, Faith, Obedience and Sincerity; the Rea∣son is, there are so many Excuses. As he said once, To will is present, to perform is another thing, out of my power, so may most say, To Excuse is present, but to per∣form is out of my Endeavour and Desire, they never go about it. Hence the misery of man is great upon him. And Issachar-like, for Laziness and present Ease, he chu∣seth rather to lye under the two heaviest burthens of Sin and Wrath, then to be eased of both by using a strenuous endeavour in right use of Means. An Excuse costs little, but any course of Piety asketh Cost. E. g. Repentance requireth Confession, Contri∣tion, Humiliation, Mortification, Reformati∣on. Prayer calleth for Watchfulness, Sobrie∣ty, Faith, Reverence, Fervency, Frequency,

Holiness, Obedience, Charity, uprightness of Conversation. Obedience, that again calls for the Heart, Spirit, Faith, Fear, Love, Diligence, Care, Conscience, Patience, Constancy, Proficiency, Perseverance. As for Faith, that is to be grounded on the Promises, and maintained by studying them, eying Precepts, Conditions, Threats, frequent Prayers, and by a constant course of obedience and sincerity of Heart. Sin∣cerity likewise calls for much Inspection of our Hearts, Examination of our Wayes, and State, much eying of God, searching the Scriptures, observing our selves, avoiding of sins and occasions of Sin, performing Duties, close and strict walking with God, and according to his word. Now all these require cost and pains, which the lazie person thinks may be well spared by this commodious and easie way of Excuses.

3. See the folly and falshood of that common Proverb, A bad Excuse is better than none at all: We may invert it and say, Better no Excuse, than the best of them all, which make men double guilty, by adding sin to sin, and sinful Evasions and Excuses to sinful Actions; the godly sincere man is the happiest man in the world, that in this sense he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without Excuse, as needing none, the

only Excuseless person in the world, and the more excused, because he hath the fewer Excuses.

4. What a sad difference is there be∣tween Gods Care of mans salvation, and Mans Care, or rather Carelesness? What could God do more, he provideth a Feast, inviteth the Guests, sends out his Servants once and again, Come, all is ready, Mercy is ready to save you; what could Man do less to save himself, or more to undo him∣self, slighting all by frivolous Excuses? The Shepherd doth all he can to preserve his Flock, and the silly Sheep love to stray and wander, and so become a Prey to the devouring Wolf. The tender Mother would keep the Child in her Lap, and that seeks to get loose, and meets with a knock. The Mother puts on fair Cloaths to keep her Child clean, and the first thing the Child doth, is to paddle in the Dirt, and make a Beast of it self. The Father pro∣vides his Son a Portion and sets him up, that he may live like a Man, and he by improvidence makes all away, and be∣comes a Beggar. Here is much Care on the one hand, and woful Carelesness on the other; yet neither Shepherd, Father or Mother, are blamed in the former Cases; but here all is cast upon God, as if we would

father and fasten our perdition upon him.

5. This shews us what a vast difference there is upon this account, between the Sincere and the Hypocrite, in 3 respects. 1. The sincere doth all he can to fortifie himself by serious Arguments and Excuses against Sin, and for Duty. How can I do this great wickedness and sin against God? * 1.566 The other doth all he can, beats his Brains, studies Arguments, baffles his Conscience, frames Excuses to fortifie himself against Duty, and to encourage himself unto sin.

2. What a difference is there between the one Excusing, applauding and admiring his state, and the other questioning, suspecting and disliking his state, judging and abhor∣ring himself. The proud Pharisee cryes up his own Righteousness, and his many good Deeds: The poor Publican cryes out of his Sins, and begs for Mercy. Holy Job abhorrs himself in Dust and Ashes, and wicked Saul extolls himself to the Sky, I * 1.567 have done all that the Lord commanded me. The holy Apostles suspect themselves, and in an holy Jealousie say, Is it I? and impudent Judas full of desperate Malice, dips in the Dish, and looks his Master in the face, and saith, what, is it I? Humble Smyrna bewayls her Poverty and Defects, when the Lord said she was Rich, Rev. 2. 9. And

vapouring Laodicea vaunts of her Riches, when the Lord saith she was wretched, and miserable poor.

3. As to confessing, and concealing Sin: The one doth freely and voluntarily con∣fess it, the other useth all his skil to deny or conceal it. Judah unasked, unforced, said, What shall I say; God hath found out our Sins, * 1.568 when indeed there was pure Innocence; Gehazi questioned and examined, denyes the Fact, Thy Servant hath been no where. * 1.569 What a difference was there between Da∣vid's Repentance, and sense of Sin, and Saul's unsensibleness. The one cryes out, I have done foolishly, it is I, what have * 1.570 these Sheep done? The other said, It is not I that sinned, but these Sheep, the People * 1.571 that went with me.

6. This shews us what a difference there is between Man's Judgement of himself, and Gods Judgment. Let but Man be his own Judge, he hath so many fair Ex∣cuses, none would be guilty; but when God enters into Judgement with him, there is none will be found innocent.

7. What a difference is there between a man's judgement of Sin at present while Conscience is benummed, they make a mock of Sin, make light of Reproofs and Threats, and please themselves in their

Excuses, as Cain and Judas; and when Conscience is awakened and affrighted, how have they then thrown away all their Excuses, turning all into self-accusation, self-condemnation, utter desperation, and sometimes self-destruction? Desperate Cain cryes out, Now I see what Sin is, and ap∣prehend mine so great, as it cannot be for∣given. And cursed Judas cryes out, I have sinned, I have sinned, the Bloud of the Son of God rings in my Ears, and cryes for Vengeance; and I, whither shall I cause my Shame, my Sin and Guilt, and Horror to go?

8. This may inform us again (and think seriously of it,) what a difference there is in God's Carriage now to man, and man's to God, to what it will be in that day. First, God here calls men graciously, beseeeheth * 1.572 them to be Reconciled, offers Grace, Mercy and Forgiveness freely; but then the Sin∣ner will find the Case altered, Man will be the Petitioner then, and beseech God to be reconciled, and beg for Mercy and For∣giveness in vain; for then is the time of retribution, and God will deal with Man, as he had dealt with him before. There is now Intreating on God's part, and Slighting on Man's. But oh! what intreat∣ing will there be then on Man's part, and

slighhting on God's! wretched Man slights God's Grace, Promises, Precepts, Threats here, and God will slight man's Cry, Tears, Prayers, Repentance, and Torments there. God must have thee Excused when thou goest on in thy Sin, and thou must have God Excused when thou goest on to thy punishment. There Excuses will be met withal in their kind, and match'd with Excuses. When God calls, thou sayest Ex∣cuse me, if I shew no Obedience, and when thou callest, God will say, Excuse me, if I * 1.573 shew thee no Compassion. Thou couldest formerly be full of Sin, yet full of Hope, and I am now full of wrath to thee, yet a God full of mercy: You once said, Who is the Lord, that I should serve him? and now saith the Lord, who are ye, that I should save you? you then said to me, I know thee not, now I answer you in your own Language, I know you not: It was once your answer to me, Depart from us, it is now my final answer to you, Depart for ever from me, ye despisers of my mercy; you once mocked at my Threats, and laught at my Commands, and I will also * 1.574 mock at your Misery, and laugh at your Calamity.

2. There will be old pleading then, to little purpose; thou wilt then be ashamed

of these pleas, it was my Nature, Custom I had got, it was in my Drink, Passion, or the like.

3. It will be in vain to say, Lord, Lord, I was a Christian, professor of Religion, a constant Church-man, I have heard thee preach in the Synagogues, teaching in our Streets, or Houses, I have eat and drank in thy presence, and at thy Table, done many good works, and spoke many good words.

4. It will be to as little purpose to say, Lord, I trusted in thy mercy, to the pro∣mise of the Gospel, to the Bloud of thy Son, when the Lord shall reply, My mer∣cy was declared to them that fear me; my Gospel for them that deny ungodliness, and * 1.575 live soberly, righteously, and godly, my Son's Bloud was shed to cleanse, and take away Sin. I am amazed, and tremble to think what amazement and horror will then seize on all workers of Iniquity, when they see themselves thus disappointed of all their Lying hopes, and it calls to my mind the sad plight that that cursed Haman was in, when he saw the King, Queen, Mordecai, Harbonah, all against him. The Kings fa∣vour he so relyed upon, that he never questioned a change, he could but ask and have. The Queen had invited him, and

none but him to a Banquet, Harbonah was one of those that bowed to him, Mordecai was the only man he meant to Ruine; but now on a sudden the Scene is changed, his Plots fail, his Sin is discovered, Mor∣decai is advanced, the Queen that Feasted him is his Accuser, and it was in vain to fall down and beg Mercy, the King, whose favour he had abused, pronounceth Sen∣tence, and he is immediately hurried to Execution, and made a Spectacle to all the Court, and a dreadful Example of God's just Judgement to all ages. Harbonah, and all Officers about the Court, not once o∣pening their mouth in his behalf, but all ready to aggravate his Crimes, and to fur∣ther ••is destruction. Little did he ever think, he should have seen such a day. The like or worse, will be thy case, pre∣suming Sinner, who now rely'st on the mercy of God, the bloud of Christ, the promises of the Gospel, and the many Fa∣vours God hath bestowed on thee, all which thou hast made ill use of: Thou wilt find to thy sorrow, God, Christ, the Gospel, all the former savours and mer∣cies of God, rise up against thee to con∣demn thee, and none to speak a good word for thee (Angels or Men) but to aggravate thy Offences, and then will it

be too late to fall down and supplicate. They shall have Judgment without Mercy, that have despised and abused Mercy.

5. Consider what will be in that day, when God shall summon all the World together, both good and bad, face to face; what fending and proving, what accusing and excusing will there then be? The Friend will not spare to accuse his Friend, to save himself; the Child the Father; the Husband the Wife; the Adulterer and Adulteress, will each impeach other; the people cry out of their silent, or sedu∣cing Ministers, and all say, It is long of you, that I am in this place of Torments, my Bloud be upon your Head: Had it not been for your Perswasion, Counsel, En∣couragement, Example, I had never been so bad then, or so miserable now. Then will those that were thy Companions in Sin, leave thee in the Lurch, as the Priests did Judas, to shift for thy self, See thou to that. There will wicked Ahab, who sold himself to work wickedness, see himself stript naked of all his old Excuses, and cry out, and condemn himself (unhappy, accursed Ahab) and justifie Elias, Micaiah, Naboth, saying, Oh, that I had never wronged, hated, or persecuted you! Cursed Covetousness! that set me on to desire my

poor Neighbours spot of Ground! Cursed Jesabel! that didst contrive the procuring it! Cursed Witnesses, who out of baseness of Spirit, would make Oath against an Innocent! Cursed Judges, and Ministers of State, to comply with such illegal Com∣mands! Cursed false Prophets, to send me to Ramoth Gilead! Cursed Satan, who put that delusive answer into their mouths! And cursed my self most of all, who sold my self to work wickedness! It is I, un∣happy I, that must now pay for all.

9. This may inform us further, that fair words, good Language, and civil Carriage, may be shut out of Heaven, as well as Pro∣phaneness, Persecution, and slighting of Mercy. Those in the Parable had spe∣cious Pretences, delivered themselves in fair Language, I pray thee have me Ex∣cused, and I pray thee have me excused, said the two first, neither of them said, I will not, I care not: one said, I cannot, but none, I will not, yet all shut out. Trust not then to good words, and a plausible Carriage.

10. This may inform us again, that Heaven may be lost by an undue, eager, and immoderate pursuit of things Lawful, following our Callings, Trade and Business: the Oxen, Farm, and Wedlock, are to be

regarded, but in a lower and subordinate measure; never to justle out the one thing necessary. The great Husband, and good Huswife, may be as far from Heaven, as the Spendthrist, and ill Huswife. One Calling minded, makes not the Christian, without the other. Rest not then, in thy diligence and painfulness, in thy outward Calling.

11. Lastly, this informs us, that Rela∣tive Duties alone, make not a Compleat Christian, if Religious Relations be neg∣lected, as they oft are. I have marryed a Wife, and therefore I cannot come: Cannot the Wife be observed and respected, but God must be unserved, and neglected? It is small commendation, to be the most lo∣ving Husband, and the best Wife in the world, if not also the best Christian. To be the most provident, and indulgent Fa∣ther, the most dutiful Child; if regard∣less of God. What a Solecism and Incon∣gruity is that, the Man to have great re∣spect to his Wife, little to God; the Wife careful to please the Husband, careless of pleasing Christ; a Child dutiful to Father, disobedient to God; a Subject loyal to his Prince, disloyal to his God, and a Rebel; true to thy Countrey, and false to thy God? This is to be faithful in the little,

and unfaithful in the much and main. There are Relations wherein all stand in to God, have an equal regard to these Re∣lative Duties, relating to God, as to them to men, and thou art the right Christian.

4. An Use of Examination. * 1.576

We shall now proceed to an Use of Exa∣mination, and only make three Enquiries. 1. Art thou one that do'st abandon all frivolous Excuses, and givest up thy self to the call, and will of God, as the Disci∣ples, when call'd to follow Christ, left all immediately, and followed him? Do'st thou say, with Samuel, speak Lord, thy Ser∣vant * 1.577 heareth; with Esay, here I am, send me; with Job, What I know not, teach thou * 1.578 me, and if I have done Iniquity, I will do so no more. This is the Character of a gracious Heart, the Language of a willing people. This Obedience is above Sacrifice, and readiness to hearken, above the fat of Lambs. But if thou studiest delays, and put-offs, Let me first bury my Father, Bid my Friends farewell, try my Oxen, settle my Land, &c. Take heed thou be not set down Tardy, Delinquent, and Recusant. Good people are the only Excuseless per∣sons, wicked all Excuses.

2. Dost thou furnish, and fortifie thy self with good Excuses, to keep thee sted∣fast,

and unmovable in good, and resolute against Evil; such as Abrahams, I have lift∣ed * 1.579 up my hands to the most high God, therefore will not take a Thred, or Shoe-latchet, or any the greatest matter to be made rich by any thing indirectly gotten. Or Jepthahs, I have opened my mouth to God in a solemn * 1.580 Vow, and I must not go back. Let it be Son or Daughter, or an only Sin, it must go. Or hast thou Joseph's Excuse in readiness? How can I do this wickedness, and sin against * 1.581 God? Or Tamar's, when tempted to like filthiness, I, whither shall I cause my * 1.582 shame to go? Do not intreat, do not force me. Or the Rechabites? when urged to drink, who answered, we may not, we have a Charge from our Father to the contrary. * 1.583 These are good Excuses, and fortifying Considerations, such as the people of God use to preserve themselves by, these will hold water, and endure the day of Tryal.

Again, dost thou make our Saviour's Excuse, when assaulted with all kind of Temptations, to Satan, Scriptum est, It is * 1.584 written, and I must keep me to the Rules of Scripture; to John, when he refused * 1.585 out of modesty, It becomes us to fulfil all righteousness; again, to his Mother, when checked by her, Wist ye not, that I must * 1.586 be about my Fathers business? these are for our

Imitation. Or art thou ready to make Peters Excuse, God is to be obeyed before men, Act. 4. 19. Or canst thou make St. Pauls Excuse, and say for thy self, I delight in the Law of God in my Inner man, I con∣sent to the Law that it is good, if there be any evil that I do, it is what I would not, it is what I hate, if any good not done, or not so well done, it is the good I would do, and would do better, Rom. 7. 15. 16. Or lastly, to make all sure, dost thou fly to Christ for Sanctuary, seeking no other Advocate, or Excuse-maker, but cleavest to him, desirest to be found in him in thy Integrity, Faith and Conformity to him. That thou canst say with the Apostle, We * 1.587 are of God, though the whole world lieth in wickedness. The world hath a world of Excuses, and miscarry in them, we have but one Excuse and Plea, and that we are sure will hold, and that is, that we are of God, and that we are in Christ Jesus his Son, this is the true God, and Eternal Life, 1 Jo. 5. 20. Here saith the Believer, is my Rock, on this I build, and the Gates of Hell shall never prevail against me; no tribulation, or distress shall remove me; no presumption, nor security; no Righteous∣ness, or want of legal Righteousness; not self-confidence, nor self-distrust; not spi∣ritual

Riches, or Poverty; not Duties or want, or weakness in Duties; not life, nor death, life in Sin, or life of Grace; nor death in Sin, and death to Sin; nor height, nor depth, height of parts, or depths of imperfections; heights of assurance, or depths of desertion; but Christ is all, and in all. If I be found gleaning in any o∣ther field, fall upon me and spare not, here I have a Commission to glean, and gather full handfulls, among the sheaves of his large merits. If I have sinned, Christ is my Advocate; if offended, he is my Peace; if I pray, he is my Mediator, through whom I have access with confi∣dence; if I have no righteousness, he hath, and lay claim to it, if I have, he hath a better; I disclaim my own. Christ is my only Apologist and Apology, I desire none to plead and answer for me, I need none; I make no Excuse for my self, he is my Excuse-maker, and all the Plea I shall put in is this, That his Name is called Jehovah Tzidkenu, the Lord our righteousness, Jer. 23. 5. Consider seriously dear Chri∣stians, are these thy Excuses, these are godly and safe ones, that the best have made use of to their preservation and comfort?

3. Or art thou a man of Excuses, and thy Obedience made up of such srivolous

ones as are before named, and dost thou think, when thou art to appear before the Lords Tribunal, to plead Not guilty, say∣ing in thy own defence, for the Sins thou shalt be charged with, They were small, common, customary Sins, that it was thy nature, ill custome, thy drink, passion, ignorance, company, example of others, great, good men, multitude, Universality made thee to offend. That thou hast had a good intention, blind zeal, vows, pro∣mises, oaths, many good duties, a nega∣tive, or relative righteousness, diligence in thy Calling, conformity to humane Laws, and the like, which may plead thy Excuse; I testifie against thee, and assure thee, all these will prove a Curtaild Gar∣ment, too short and scant to cover thy nakedness, as the Prophet saith. And * 1.588 when the Lord shall lay Judgement to the Line, and Righteousness to the Plummet, the Hail shall sweep away thy refuge of Lyes, and the Waters shall overflow thy hiding pla∣ces: Down comes this House built upon the Sand, and how sad shall be thy fall! The Lord will reject all thy Confidences of thy Innocency, and thou shalt not pro∣sper * 1.589 in them.

The last use of Exhortation or Dehor∣tation.

I shall make no use of Reproof, the whole Discourse hath run that way, to reprove the Sin of Excuses. But our last Use shall be of Exhortation, and if I could make it an Use of Remove, I should not repent my pains. It is the usual manner of others, when they have been perswading and pres∣sing their Hearers or Readers to any good, to conclude with Exhortation; I that have been all this while dissuading from Evil, shall conclude with Dehortations, and as they do usually back their Exhortations with Motives, I shall make it my design, to make my Dehortation from Excuses, to take effect by some Remotives and Re∣movers; and there are four Removes I shall commend to the Christian Reader to prevent Excuses, and then commend all to God.

And the first Remove of Excuses, is rea∣dy and hearty obedience, get and practise this, and it is better then all Excuses; it prevents and removes them, so that there is no need of them at all. The Angel that could say, I have done as thou hast command∣ed me, Ezek. 9. 11. hath no need of any Excuse, nor did Adam need or use any in his Innocency.

2. The next Remove, is Repentance. Be∣cause our obedience is imperfect, (not as

the Angels unfallen, or as Adams before his fall) our next course is Repentance, our Secunda post Naufragium Tabula; lea∣ving all other frivolous Excuses, fly to this, this the best Remove next to Obedience. This procures a Deleatur, a cancelling of the Bill, a blotting out all our Sins, so is Gods promise, Ezek. 18. 21. Now where there is a removal, blotting out, and re∣mission of Sin, there needs no more Ex∣cuse, or covering of Sin; when sin is par∣doned, it is therefore said to be covered, Psal. 32. 1. Blessed is he, whose iniquity is forgiven, and whose sin is covered, blessed is he to whom the Lord imputeth not sin, &c. All these Blessings came upon the truly penitent. And therefore there is no more need of Excuses, where there is no Sin. Repentance is the best Excuse, Apology, or clearing of our selves, as the Apostle calls it, 2 Cor. 7. 11. (Beza renders it Ex∣cusatio, and so is the signification of the word grammatically:) it procures a Par∣don, which no other Plea, or Apology can, and that gives a Covering, which all the Excuses in the world can never do. Of other Coverings that may be said, which the Prophet speaks, Ezek. 30. 1. They co∣ver with a Covering, but not of my Spirit, adding sin to sin; add Excuses to Excuses,

and you add Sin to Sin. He that so covereth * 1.590 his sins shall never prosper, but he that con∣fesseth and forsaketh shall find mercy; you will cover, and God will discover: But true Repentance is a great Cover-sin. This was the way which David took for clearing himself, and to have his Sin covered, he confessed, repented, cryed out, I have sin∣ned, * 1.591 done foolishly, wickedly, and the Pro∣phet said, The Lord hath taken away thy sin, thou shalt not die. Not guilty is the worst Plea we can make at Gods Tri∣bunal, and to stand upon our Innocency. Because thou sayest, I am Innocent, I will plead with thee, Jer. 2. 35. Job durst not stand to this plea, If I am righteous, said * 1.592 he, I would not answer God so, but make my supplication, (as an humble Delin∣quent) to my Judge; our best way of speeding in Gods Court, contrary to what of man's, is to sue in forma pauperis, in forma peccatoris: If I should wash my self in Snow water saith Job again, and make * 1.593 my Hands never so clean, yet thou shalt plunge me in the Ditch, and make my Clothes to abhor me, my Excuses with which I would cover my Sin, would leave me in a worse pickle of pollution. That vile Shimei sped better at Davids hands, upon * 1.594 his speedy, and humbe submission, and ac∣knowledgement

of his offences, then ei∣ther the innocent Amalekite, that brought * 1.595 Saul's Crown, or those perfidious Brethren, that brought Ishbosheths Head, when the one knew himself to be an offender, and the three last, thought they had merited, and looked for a reward. The penitent Pro∣digal had better Entertainment at the Fa∣thers hands, that cryed out, Father, I have sinned, then the elder Brother, that plead∣ed, he had never offended. Judahs Inge∣nuous confession of the miscarriage, what shall we say, or how can we clear our selves, the Fact is apparent, God hath brought our Sins to light, we are all thy Servants, &c. so wrought upon Josephs Bowels, that he could not speak one rough word more, but fell to embracing and com∣forting them.

3. In the third place, because both Obedi∣ence and Repentance are defective, our next Remove, is to fly to the bloud of Christ by Faith, and this three-fold Cord will be sure to hold fast the Anchor of thy Soul. This is the only safe remove to trust to, and this gives a supersedeas to all other Excuses. Repentance is a good Cover-sin, in some cases, and goes a great way; but the Bloud of Christ is all in all, when all is * 1.596 done, to cover and take away Sin, it

cleanseth us from all unrighteousness. It was not all sorrow and contrition, but the offenders highing and flying to the City of Refuge, and abiding there, which * 1.597 did Excuse and secure him from the hands of the Avenger. And the death of the High Priest, did fully acquit him from his Crime. Christ is our great, and only Excuse-maker, our only Advocate and Mediator; and if be he our Apologist, we shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without Excuse, in a good sense. Who is he that will contend with me, saith the penitent and believing Soul, flying to Christ, He is near that Justifieth me; who * 1.598 is he that will condemn, Christ hath died, &c. and he maketh Intercession for us; and his Intercession is above all the Pleas we can make for our selves. Benjamin came off better, by Judahs interceding for him, and Nabal by Abigals, then if either had spoken the best they could, in their own behalf. This made the Apostle desire to be found in Christ, not in his own righteousness. The Righteousness of * 1.599 Christ, if we speak properly, is the only Cover-sin, and his Bloud the only Expia∣tion, and his Intercession our best plea and defence, and true Faith our best Title and Claim. By him all that believe are Justified (there's our safety) from all which

we could not be Justified by the Law, Acts 13. 39. And to this give all the Prophets * 1.600 witness, that whosoever believeth in him, shall receive forgiveness of Sins; and where Re∣mission is granted, there is no more need of Excuses. Christ saith to the troubled Soul, that is perplexed to think what answer to make, as to Mary Magdalen mourning, why weepest thou? what trou∣bleth thee? is it any want? He saith as the good old man to the Levite, that knew not where to Lodge, Peace be to thee, let * 1.601 all thy wants be upon me. Is it Debt? He hath undertaken, and speaks to his Father in thy behalf, as Paul for Onesimus, If he * 1.602 bath wronged, or oweth any thing, put that on my account. Is it Sin? He saith in thy behalf, interceding for thee, as Abigal to David. Ʋpon me, upon me, let this Iniquity be charged. He was made Sin for us, 2 Cor. 5. 21. Is it the Fathers Wrath and Curse thou fearest, as Jacob did his Fathers? He satisfieth thee in the words of Rebecka to her Son, Fear not, upon me be the Curse, * 1.603 only obey my voice. Christ hath redeem∣ed us from the Curse of the Law, having been made a Curse for us, Gal 3. 13.

4. The fourth and last way to make sure against all sorry and beggarly Excuses, is to furnish thy self with solid, substantial,

and unexceptible Excuses, such as can't be excepted against, such as the Servants of God of old were wont to repel any mo∣tion to sin, or diversion from duty by, whereof I shall instance in five out of the Old Testament, and as many out of the New.

And the first is that known one of Jo∣seph, when thou art sollicited to any base and sinful act, resist it with this, How can I do this great wickedness, and sin against * 1.604 God?

2. Get Tamars Excuse, when set upon in the most violent manner, by thy dear∣est Friend or Brother, to the perpetrating of any foul Sin, and say, Nay, my Brother desist, perswade me not, do not force me, no * 1.605 such thing ought to be done in Israel, and I, whither shall I cause my shame to go?

3. It was a just and wise Excuse, that of the honest Souldier, for his refusal of Joabs Reward promised him, if he had slain Absalom, whom he saw hanging in the Tree; he should have had Ten She∣kles, and a military Girdle for his pains. He answered discreefly, if thou wouldest give me a thousand Shekles, I dare not do it, for the King charged thee in my bearing, not * 1.606 to touch the young man Absalom; other∣wise, I should have wrought falshood against

my own Life, for nothing is hid from the King, and thou thy self wouldst have set thy self against me. In which his Answer, he giveth in four weighty Reasons for his Excuse. 1. It were not safe for me to go against the express Charge of my Sove∣raign, at the pleasure of any Subordinate, how great soever. 2. For thy thousand Shekles, I should have paid dear for them, they would have cost me my Life, and I love not to buy Gold or Honour at so dear a rate; what good would the thousand Shekles, and the Girdle do me, If I must die, as soon as I should require them? and I should have wrought the greatest falshood against my own Life, whch is more dear to me, than any Riches or Honour. 3. To be sure it would come out, Nothing is hid from the King. Kings have many Eyes, and many Ears abroad, and see more than others. 4. Thou thy self, who settest me on, when the matter should come to be scanned, couldst not carry me through, but wouldst have been a Witness against me. Wise, and weighty Considerations all. Oh, that we had the like in readiness, when tempted with whatsoever promises against the known Will of God. 1. I may not disobey my Chief, and the supream God, to gratifie any Inferiour whatsoever.

2. What should I Get, and what would it profit me, to gain the whole World, and to lose my own Soul. What folly or madness so great, as to be false to my own Soul? The Soul is of more worth, than all the Shekles, Girdles, Offices and Prefer∣ments in the World. 3. To be sure no∣thing is hid from the Eyes of him with whom we have to do, Kings have many Eyes, God is Totus oculus, all Eyes. 4. That is no lasting friendship which engageth thee to sin, Thou thy self wouldst be against me. He that is so forward to thrust thee into Sin, will be the first to come in against thee, and when thou comest to be que∣stioned, will leave thee in the Lurch, when their own turn is served.

4. Noble and magnanimous was that * 1.607 Answer, returned by Nehemiah, when Sanballat and Tobiah, with others, sought by several Messages and Fetches, to divert him, and take him off from the Work, wherein he was engaged, he would not so much as once speak with them, but sends them this peremptory Answer for his Excuse. I am about a great Work, I cannot come down to you, why should the Work cease, while I leave it to come to you? They gave not over, but never left sending Message after Message, four or five times;

but Nehemiah was the same man still, and stuck to his former Resolution. It is like∣ly, when thou art engaged in any Work, or Concern of God, it may be when but in thy Closet, the World, or thy carnal Friends, or thy outward Flesh may seek to divert and intercept thee; and thou hast no better Answer to return, then to say, I am about a great Work, Gods Work, Soul Work, I cannot come down, it must not be left so. Thou must take up Nehe∣miah's Resolution, when thou art entred upon any good Course, or all will come to nothing. Non Vacat is a better Plea some∣times, * 1.608 than non Licet. Said a Learned Casuist.

5. The last Example of Excuse, out of the Old Testament, which I shall mention, is that of the Rechabites, who, when in∣vited * 1.609 by the Prophet Jeremy, and that by Gods own direction (to take tryal of their temperance and obedience) into the Cham∣ber of a good man, Igdaliah the man of God, where there was store of Wine in Cups and Flagons, not one of them would tast a Cup, but Excused themselves by this, our Father Jonadab hath charged us to the contrary. Oh, where shall we find these Rechabites now! whensoever thou art tempted to drink to Excess, return the

same answer, my Father hath said, Be not * 1.610 drunk with Wine, wherein is Excess, my Lord and Saviour hath given me a Charge, Let not your Hearts be surcharged with sur∣feiting * 1.611 and drunkenness, lest that day come upon you unawares. And although thou mayest be reproached for thy over niceness, by a company of Epicures and Atheists, it may be the Lord will say of thy House, as of the Rechabites, Thy House shall stand * 1.612 and continue before him, when they have drunk out theirs, and theirs have spued out them.

2. From the Old Testament, we shall pass to the New Testament, and with whom shall we begin, but with him who is the Example above all Examples, our Blessed Saviour? who, when he had been absent, and missed by his Parents, and carefully sought for, up and down among their Kindred and Friends, was at length sound in the Temple among the Doctors, hearing, and asking them Questions, whom, when his Mother mildly repre∣hended, Why hast thou thus dealt with us, behold thy Father and I have sought thee sor∣rowing. His Reply and Excuse was, I * 1.613 must be about my Fathers business. Here you have the Example of a careful Mother, and of a more careful Son. She full of care for her Sons welfare, he of Religious

Care of his Fathers Concerns. Blessed Mother of God! why shouldest thou take on so, and be sorry! Thy Son was not out of his way, when thou soughtest him, but thy self; thou mightest be sure to find him out of harms way, not among the Truants, but the Doctors, nor in the streets, but in the Temple, whither he did all his Life after continually resort. Ob Blessed Son of God, to be so careful of thy Fathers Busi∣ness, when so young! and I not yet, when so old! Thou so forward, and I so backward! Thy Sun was up betimes, and moved (as the Sun in the Heaven) with the same re∣gular and speedy motion in the morning, as at high noon. And our Sun riseth not till Noon, breaks not out sometimes till Even, before the setting. Thy Sun never had Solstice, all thy Life was motion, action, going about doing good, teaching, heal∣ing, seeking to save what was lost. And we so many Solstices and irregular moti∣ons. Thy forwardness condemns our bacwardness, and thy Excuse is our Re∣proach, and leaves us without Excuse.

Here is a Pattern for you Youths, that are all for Play and Sports, remember your Saviour in the morning of his Youth, before he was yet entred into the Teens (when but twelve Years old) was

found not in the streets among Play-fel∣lows, but in the Temple among the grave Doctors; nor as a spectator of them, or Ga∣zer on the Structure and Ornaments of the Temple, but an attentive Auditor; and as a great Proficient, was able both to pro∣pound and answer with so much under∣standing as was admirable, about matters of Religion. Learn thou the way to the Temple, and the place where the Teachers meet, to reverence and attend to them, that thy profiting may appear by thy un∣derstanding and answers, and enable thy self for holy Conference. Here is an Example also for Gentlemen and those of highest Birth, your High born Lord was not found among his Kinsfolks and Friends, as if his Business was to pay Ci∣vilities to friends, and acquaintance, to give and receive Visits and Treatments, which is all the account some can give of their time spending; nor was he e∣ver found in the Tavern or Theater; but now and after constantly in the Temple. But alas, how many are there whom you may seek long enough ere you find them in the Temple; in the Tavern every day, at the Temple seldom; at the Theater they never miss, among they Players; a∣mong the Doctors, or Teachers seldom,

specially expressing any reverence or de∣votion, but as if they came rather to scoff than learn. But let such consider se∣riously, can they say, if asked what makest thou here? I am about my Fathers Business. Yea, this may be an Example to all men to attend their Callings, and to mind the Business which God sets them to do, Minister Verbi es? hoc age, was famous Perkins's Motto, that wheresoever thou art found, thou mayst be found so doing▪ And this will be thy best discharge, I must be about my Fathers Business.

2. We must obey God rather than men, is a just Excuse, when God commands one thing and man another, as was the case of the Apostles, Peter and John when * 1.614 they returned that answer to the High Priests Charge, of Preaching no more in the Name of Christ. But be sure the thing thou stickest at be so indeed, and not in thy Imagination, lest whilst thou sufferest for ▪ not obeying man▪ thou mayst also sin in disobeying God too, whose Command is, Superiours should be obeyed in all Lawfull things.

3. That was an excellent Excuse which Saint Paul made (being in Bonds pursued by many enraged Enemies, and charged with heavy Crimes) Men and Brethren, * 1.615

I have lived in all good Conscience, and that before God to this day. The only Excuse in the world Saint Bernard calls it. Perfecta & absoluta cuique Testimonium Conscientiae suae. Saint Peter calls it the answer of a * 1.616 good Conscience. Saint Paul had as ma∣ny heavy Adversaries as ever man had, had as many grievous Crimes laid to his charge, as the great Incendiary and Pest in the State; and an Haeresiarcha, Arch Heretick in the Church; a mover of Sedition and a Ring-leader of the new Sect of the Na∣zarens (alias Christians, or true Believers) as Tertullus laid to his charge; yet stands he like a Brazen Wall, and as easily ac∣quits himself of all their Accusations, as he did once his Hand of the Viper which he shook off, with this, I have lived in all good Conscience before God. An accusing Conscience is the worst Accuser, and the Excusing Conscience, the best Excuser. Exercise thy self therefore in this Art of Christianity, to have alway a Conscience void of offence towards God and towards man. * 1.617 If thou hast God and a good Conscience on thy side, thou needest not care who is a∣gainst thee; thou hast Compurgators enough, it will be with thee as it was with that famous Cato, who had many Accusers and many Tryals, but quoties

accusatus, toties absolutus, it was said of him, he had as many Judicial Absolutions, as he had unjust Accusations, and so came off ever with honour.

4. See if thou canst make the same Apostles Excuse, or Excuses, Rom. 7. from verse 14. to the end. When in the Review of thy spiritual state thou seest so much for which to condemn or abhor thy self, as that thou fallest short of the Law, (that spiritual, thou carnal,) short in thy perfor∣mances (the good I would, I do not,) that thou art pestered with such a depraved nature, (that when thou wouldst do good, evil is still present, &c.) see if thou canst find the same temper of a gracious Spirit (under these conflicts) in three respects which was in him. 1. As to Evil. 2. As to Good. 3. As to the Law prescribing good, forbidding Evil. 1. As to Evil, canst thou say, That there is no Evil thou dost allow thy self in, v. 15. 2. No beloved Sin, The Evil which I hate, v. 15. 3. No voluntary, wilful Sin, That which I would not, v. 16. and. 19.

2. As to good, 1. though I fail in doing, I fail not in desiring, in indeavouring. My will is good, though performance poor, to will is present with me, though how to perform what is good in such a manner as

I would, I find not. 2. Of all good, he saith, It is that he loves, it is the good he would v. 19.

3. As to the Law prescribing Good, and forbidding Evil, canst thou say as he did, 1. That the Law is holy, and the Com∣mandement holy, just and good? v. 12. A wicked man will say the Commandement is holy and just (it may be too holy and too just,) but how to call it good he can hardly tell, it doth so meet with him and cross his Lusts.

2. Canst thou say thou consentest and subscribest to the Equity and Purity of the Law, v. 16. I consent to the Law that it is good. I tell you it is a gracious Heart that can say so, I like not the Law the worse for its strictness and purity, I find no fault with Gods holy Law, all the fault I find is with my own unholy Heart, I wish not for a better Law, but a better Heart.

3. And canst thou say further, Thou delightest in the Law of God, and in thy In∣ner Man, v. 22. That thou dost heartily close with that though it make against thee, and command more and better obe∣dience then thou dost perform, and re∣prove and threaten Sin.

I say this is a fair conflicting man's Ex∣cuse,

and doth clear thee from being a Hypocrite.

The fift and last Excuse, and that which is simply and absolutely the best and fit∣test for us in our frail and imperfect estate to fly unto, with which I shall conclude this Discourse, and with which I heartily wish thou and I may conclude our Lives, is to fly to Christ. This is our ultimum re∣fugium, our last refuge, when all fails, and we are by Satan beaten out of all our holds and pleas. This is the Excuse Saint John furnisheth us withall, 1 Joh. 2. 2. If any man sin (and he that saith he doth not, is a Lyar) We have, saith he, an Advocate with the Father Jesus Christ the righteous, and he is the Propitiation for our sins. Christ is our Advocate, Spokesman, Surety, Ex∣cuse-maker. An Advocate is properly one that is of Councel for a Client to assist him and plead his Cause in Court, which he cannot so well do for himself. Christ is such an Advocate. It were ill with us if we were to plead our own Cause and to answer for our selves. But if Christ un∣dertake for us there is no fear of miscar∣rying, how deplorate and desperate soever thou judgest thy Case. He hath carryed the whole Company of Believers (and some of them had been as great sinners as

any other) through the Bryers and is able to save thee to the utmost by his Inter∣cession. This hath born up the Spirits of Sinners in their greatest Agonies. Charles the Fifth when near to Death, is said to comfort himself (when in great perplexity about his future state) with this. Christ, said he, had a double Title to Heaven, the one in right of his Sonship, the other by the merit of his Passion, he was content to make use of the one for himself, and hath left me the other which is all my Claim, and I am sure that I making this Claim shall never be disappointed. It was St. Bernards before: Satan is the great Accuser, and Christ the only Excuser. He our Surety, Mediator, Justifier, Advocate, he was wont to plead in the Behalf of his Ser∣vants, against their Accusers; of his Di∣sciples against the Pharisees, Mat. 12. 3. For Mary against Martha, Luke 10. 41. For Mary Magdalen against Simon, Luke 7. 40. He fetcht off the Woman taken in Adultery (ready to be stoned) with one word speaking. His word goes far and his bloud speaks better things for us then a thousand Prayers, Tears, Alms, or all our Faith, Repentance, Obedience can do, then the best bloud of Martyrs, or all the Intercession of Saints and Angels, Heb. 9. 14.

Benjamin might thank God for a good Brother that became Surety for him first, and Advocate for him at last, that he was brought off so well. Onesimus might thank God he had such an Advocate as Paul to prevail with his Master for his Reception. And we are all bound to give thanks for Jesus Christ who is become our Surety and will be our Advocate. For what once our Saviour said to the obdu∣rate Jews to the aggravation of their Sin and increase of their Condemnation, If I had not come and spoken to them, and done the works which no other man did, they had had no Sin, but now they have no Cloak, or Excuse (as it is in the Margin) for their Sin, that he speaketh to his Servants by way of Consolation, If I had not come into the world and done and suffered that for you which none other could, you had had no Cloak, nor Excuse for your Sins, but now I am your Surety and Advocate, I have taken away your Sins, and shall present you holy and unblamable and unreprovable in the sight of God, Col. 1. 22.

Behold the Lamb of God which taketh awy the sins of the World.

FINIS.

Notes

• * 1.1

  Mat. 22. 5.
• * 1.2

  Gen. 3. 10, 11, 12, 13.
• * 1.3

  Gen. 4▪ 9.
• * 1.4

  1 Sam. 15. 13, 15, &c.
• * 1.5

  Prov. 26. 13.
• * 1.6

  Isa. 4••. ••••.
• * 1.7

  1 Sam. 28. 15. 1 Kings 12. 28.
• * 1.8

  Gen. 39. 9.
• * 1.9

  Acts 5. 29.
• * 1.10

  1. Denying the Fact.
• * 1.11

  2 Kings 5. 25.
• * 1.12

  Herbert.
• * 1.13

  Prov. 28. 3.
• * 1.14

  2. Artifici∣al Storie, and fair Ta••es.
• * 1.15

  Gen. 37. 32.
• * 1.16

  Prov 12. 19.
• * 1.17

  3. Igno∣rance.
• * 1.18

  Num. 31. 8
• * 1.19

  1 Tim. c. 13.
• * 1.20

  4 My Na∣ture.
• * 1.21

  2 Pet. 1. 3.
• * 1.22

  Lev. 13. 52
• * 1.23

  Non mihi videhatur esse nos sed nescio quam eti∣am in nobi•• naturam—Excusare me amabam, & accusare nescio aliud quod mecum esset, & non ego essem. Conf. l. 4. c. 10.
• * 1.24

  5. Custom.
• * 1.25

  Ex. 21. 29.
• * 1.26

  Lev. 14. 45.
• * 1.27

  Conf. l. 9.
• * 1.28

  Conf. l. 8. c. 7.
• * 1.29

  6. It was in Drink.
• * 1.30

  Gen. 9 22.
• * 1.31

  Gen. 9. 35.
• * 1.32

  P••ov. 23. 31, 32.
• * 1.33

  Esa•• 2•• 8. H••s 4. ••1.
• * 1.34

  Prov. 23. ult. Joel 1. 5.
• * 1.35

  I was in Passion.
• * 1.36

  I••a fu••or brevi•• est. Hor.
• * 1.37

  Gen. 34. 30, 31.
• * 1.38

  Gen. 49. 5, 6, 7.
• * 1.39

  Sozomen. l. 7. c. 24.
• * 1.40

  8 It was done ••n my Ch••ldhood.
• * 1.41

  Jo•• 13. 26. 2 Kings 2. 23.
• * 1.42

  P••••l 27 7. Job 20 7.
• * 1.43

  Conf l 2. c. 5. 6, 7, 8, 9.
• * 1.44

  ••. H•••• go••d N••t••••e.
• * 1.45

  Jer. 38. 4.
• * 1.46

  Prev. 17. 18.
• * 1.47

  1 Tim. 5. 8.
• * 1.48

  Lam. 4. 3.
• * 1.49

  Job 39. 15, 16.
• * 1.50

  Prov 9. 12.
• * 1.51

  10. I was in jest.
• * 1.52

  Prov. 26. 18, 19.
• * 1.53

  Exod. 32. 28.
• * 1.54

  2 Kings 2. 24.
• * 1.55

  Judges 16. 27, 30.
• * 1.56

  Jer. 51. 39.
• * 1.57

  2 Sam. 13. 28.
• * 1.58

  11. I did against my will.
• * 1.59

  Deut. 19. 4.
• * 1.60

  Euseb. l. 7.
• * 1.61

  Mr. Tho∣mas Whit∣tell, James Ab∣bes, Tho∣mas Ben∣bridge.
• * 1.62

  12. Neces∣sity.
• * 1.63

  Luke 16.
• * 1.64

  13. Besides my intenti∣on.
• * 1.65

  Prov. 5. 8.
• * 1.66

  Prov. 17. 14.
• * 1.67

  Gen. 34. 1 & 16, 27.
• * 1.68

  14. I was surprised with fear.
• * 1.69

  Prov. 7. 26.
• * 1.70

  15. It was for a mat∣ter of mo∣ment.
• * 1.71

  Prov. 16. 12.
• * 1.72

  16. To co∣ver shame.
• * 1.73

  2 Sam. 13. 13.
• * 1.74

  Numb. 35. 31.
• * 1.75

  Luke 7. 3. 8.
• * 1.76

  17. It was not my act but others.
• * 1.77

  2 Sam. 12. 9.
• * 1.78

  2 Sam. 13. 5.
• * 1.79

  2 Sam. 13. 28.
• * 1.80

  Acts 8. 1.
• * 1.81

  1 Kings ••. 25.
• * 1.82

  Gen. 37. 2.
• * 1.83

  Judges 20. 48.
• * 1.84

  1 Kings 1. 6. 1 Sam 2. 24.
• * 1.85

  Aug. Conf l. 6. & l. 9
• * 1.86

  2 Tim. 4. 1, 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.87

  18. I did it in my zeal.
• * 1.88

  2 Sam. 21. 2.
• * 1.89

  2 Kings 10. 16.
• * 1.90

  Es. 66. 5.
• * 1.91

  Acts 24. 5.
• * 1.92

  Rom. 13. 13. 1 Cor. 3. 3. & 13. 4. 2 Cor. 12. 20.
• * 1.93

  Iam 3. 14. Rev. 8. 10, 11.
• * 1.94

  19. It is my Consci∣ence.
• * 1.95

  Joh. 8. 48.
• * 1.96

  Rom. 16. 17, 18.
• * 1.97

  2. Under a Vow.
• * 1.98

  3. An Oath.
• * 1.99

  Mark 6. 26.
• * 1.100

  4: A Curse.
• * 1.101

  Acts ••3. 14.
• * 1.102

  1 Sam. 25. 22. & 31.
• * 1.103

  20. It is but a small Sin.
• * 1.104

  Mat. 5. 19.
• * 1.105

  Num. 15. 35.
• * 1.106

  21. The first time.
• * 1.107

  22. It is all the fault I have.
• * 1.108

  Mark 10. 21. Jam. 2. 10.
• * 1.109

  1 Kings 11. 15.
• * 1.110

  2 Kings 11. 1, 2.
• * 1.111

  Dolus latet in particu∣laribus, sinceritas patet in universa∣libus.
• * 1.112

  23. It was to save my life.
• * 1.113

  Josh. 9. 24.
• * 1.114

  24. Nega∣tive good∣ness,
• * 1.115

  Mat. 3. 10.
• * 1.116

  25. Many good deeds.
• * 1.117

  Prov. 7. 14.
• * 1.118

  Mat. 23. 14.
• * 1.119

  Esay 61. 8. Deut. 23. 18.
• * 1.120

  26. Fair inside, and good heart.
• * 1.121

  27. Little did I think it.
• * 1.122

  Mat. 8. 12.
• * 1.123

  Luke 13.
• * 1.124

  1. From Superiors Example.
• * 1.125

  Neh. 3. 24.
• * 1.126

  2. Counsel.
• * 1.127

  3. Com∣mand.
• * 1.128

  2. Sam. 13. 28.
• * 1.129

  4. Promi∣ses. 1 Sam. 22. 7.
• * 1.130

  1 Sam. 23. 20.
• * 1.131

  1 Sam. 22. 18.
• * 1.132

  2. Or threats pecuniary.
• * 1.133

  Rev. 13. 7, 8. & 17.
• * 1.134

  Dan 3. 7.
• * 1.135

  1 Kings 14. 16.
• * 1.136

  2 Chron. 11. 13, 14, 15, 16.
• * 1.137

  2. Equals.
• * 1.138

  Rom. 12. 10.
• * 1.139

  Phil. 2. 3.
• * 1.140

  3. Inferi∣ors. Gen. 4. 23.
• * 1.141

  1 Sam. 25. 17.
• * 1.142

  Prov. 18. 23.
• * 1.143

  2 Sam. 1••. 10.
• * 1.144

  2. From good men.
• * 1.145

  1. Seem∣ing good.
• * 1.146

  Mat. 23. 3.
• * 1.147

  2. Really good.
• * 1.148

  1 Cor. 8. 10.
• * 1.149

  3. Emi∣nently good, as the Saints in Scrip∣ture.
• * 1.150

  Luke 1. 6.
• * 1.151

  Exod. 3. 22.
• * 1.152

  Luke 9. 55.
• * 1.153

  Judg. 7. 17, 18.
• * 1.154

  2 Chron. 17. 3.
• * 1.155

  1 Cor. 11. 1.
• * 1.156

  Least the godly should take of∣fence.
• * 1.157

  1 Cor. 1. 10.
• * 1.158

  1 Cor. 9. 22.
• * 1.159

  Paraeus in locum.
• * 1.160

  2. From bad men.
• * 1.161

  1. From Friends. 1. Impor∣tunity.
• * 1.162

  1 Sam. 14. 7.
• * 1.163

  Conf. l. 2, c. 9.
• * 1.164

  2 Chrons 19. 2.
• * 1.165

  2 Kings 9. 34.
• * 1.166

  2. To pre∣serve a Friend.
• * 1.167

  De menda. ad consent, c. 13.
• * 1.168

  2. From Foes.
• * 1.169

  Gen. 34. ult.
• * 1.170

  Mat. 5. 44.
• * 1.171

  Job 31. 29, 30. Infirmi est animi exi∣gui{que} Vo∣••uptas, Ul∣tio. Juven.
• * 1.172

  2. We do to them as they to us.
• * 1.173

  Rom. 12. 19. Mat. 5. 39. 1 Pet. 3. 9.
• * 1.174

  1 Sam. 24. 16, 17. & 26, 21.
• * 1.175

  Mat. 5. 47, 48.
• * 1.176

  3. Ex••uses from stran∣gers.
• * 1.177

  Exod. 22. 21. and 23. 9. Lev. 19. 33.
• * 1.178

  Exod 12. 48. 49.
• * 1.179

  Heb. 13. 2. 1 Tim. 3. 2.
• * 1.180

  Excuses taken from God.
• * 1.181

  1. From his Provi∣dence.
• * 1.182

  Henry 11.
• * 1.183

  Jer. 5. 7, 8.
• * 1.184

  2. From Gods De∣crees.
• * 1.185

  Rom. 9. 30.
• * 1.186

  Ezek. 33. 11.
• * 1.187

  Joh. 5. 40.
• * 1.188

  Mat. 23. 37.
• * 1.189

  Mat. 14. 30. 3. From God's per∣mission. 1. As to Grace.
• * 1.190

  Prov. 20, 13.
• * 1.191

  2 Kings 5. 11.
• * 1.192

  Act. 2. 2, 4.
• * 1.193

  2 Kings 2. 11.
• * 1.194

  2. As to their out∣ward state.
• * 1.195

  Zach 11. ••.
• * 1.196

  Hos. 12. 7, 8.
• * 1.197

  Hab. 1. 9, 10, 11.
• * 1.198

  1 Thess. 4. 6.
• * 1.199

  4. From God's Au∣sterity.
• * 1.200

  Mat. 25. 24.
• * 1.201

  Prov. 26. 13.
• * 1.202

  5. From God's mer∣cy.
• * 1.203

  Amos ••. 13.
• * 1.204

  6. For not giving Grace.
• * 1.205

  Jer. 10.
• * 1.206

  Joh. 3. 27.
• * 1.207

  Jam 4. 2.
• * 1.208

  Prov. 2. 4, 5.
• * 1.209

  1 Kings 19. 5, 7.
• * 1.210

  7. God did owe them a shame.
• * 1.211

  Aug.
• * 1.212

  Excuses taken from Satan.
• * 1.213

  2 Chron. 14. 11.
• * 1.214

  Jam. 4. 7. 1 Pet. 5. 9. Eph. 6.
• * 1.215

  De poten∣tia daemo∣num in animas.
• * 1.216

  3. Excuses taken from other things.
• * 1.217

  1. Igno∣rance.
• * 1.218

  1 Sam. 22. 15.
• * 1.219

  Prov. 24. 11, 12.
• * 1.220

  Luke 23. 51.
• * 1.221

  2. Their Place and Office.
• * 1.222

  2 Kings 5. 18.
• * 1.223

  Sozom. l. 6. c. 3. Socr. l. 3. c. 19. Bal. in vi∣tis pont.
• * 1.224

  3. Exam∣ple of their Predeces∣sors.
• * 1.225

  Neh. 5. 15.
• * 1.226

  Luth. Coll.
• * 1.227

  4. I am not the first, nor shall be the last.
• * 1.228

  Job 21. 33.
• * 1.229

  Gen. 4. 19. Gen. 6. 11.
• * 1.230

  Num. 25. 8.
• * 1.231

  Num. 16. 3.
• * 1.232

  5. The rest do the same.
• * 1.233

  Mat. 11. 5.
• * 1.234

  1 Cor. ••. 26, 27.
• * 1.235

  6. A good intention.
• * 1.236

  2 Sam. 6. 7.
• * 1.237

  1 Sam. 15. 23.
• * 1.238

  Jer. 7. 31. & 19. 5.
• * 1.239

  7. Anti∣quity.
• * 1.240

  Tertull.
• * 1.241

  Esay 8. 8••.
• * 1.242

  1 Kings 18. 24.
• * 1.243

  Jer. 44. 16.
• * 1.244

  8. Tradi∣tion.
• * 1.245

  Mat. 7. 9.
• * 1.246

  Joh. 4. 20, 22.
• * 1.247

  9 Univer∣sality.
• * 1.248

  2 Sam. 16. 18.
• * 1.249

  J••h. 7. 48.
• * 1.250

  Acts 19.
• * 1.251

  10. Sin∣gularity.
• * 1.252

  2 Kings 11. 2, 3.
• * 1.253

  11. The Law of the Land. 1 Tim. 1. 8.
• * 1.254

  Bishop Sanderson de Leg.
• * 1.255

  Hum. Pr••∣lect. 6.
• * 1.256

  Luke 1. 6.
• * 1.257

  Phil. 4. 5.
• * 1.258

  Mat. 7. 2.
• * 1.259

  Jam. 2. 13.
• * 1.260

  Mat. 18. 34.
• * 1.261

  It is my own, and I may do what I please with that.
• * 1.262

  1 Cor. 6. 19.
• * 1.263

  Hag. 2. 8. Hos. 2. 9.
• * 1.264

  Quo mihi fortunas, si non con∣ceditur uti. Hor.
• * 1.265

  Prov. 9. 15, 16.
• * 1.266

  Horat.
• * 1.267

  Juvenal.
• * 1.268

  Joel 1. 4.
• * 1.269

  Prov. 5. 15.
• * 1.270

  1 Kings 21. 3.
• * 1.271

  What I do, is in it self lawful.
• * 1.272

  Luke 17. 26, 27.
• * 1.273

  Luke 21. 34.
• * 1.274

  1 Cor. 6. 12. & 10. 23.
• * 1.275

  Turpe est esse servus gulae, aut ventri. Par in lo∣cum.
• * 1.276

  Christian liberty.
• * 1.277

  1 Pet. 2. 13, 14, &c.
• * 1.278

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.279

  Tit. 2. 14.
• * 1.280

  Luke 1. 74, 75.
• * 1.281

  Our cal∣ling the grand Ex∣cuse.
• * 1.282

  Deut. 9. 15.
• * 1.283

  1 Sam. 18. 24.
• * 1.284

  1 Sam. 23. 16.
• * 1.285

  Luke 14. 24.
• * 1.286

  The man∣ner of the Country, Trade, &c.
• * 1.287

  Gen. 29. 26.
• * 1.288

  Gen. 30. 33.
• * 1.289

  The odious Names put upon Vir∣tue.
• * 1.290

  Tert. Apo∣log. Secus vir bonus, sed Christia∣nus.
• * 1.291

  2. The fair Titles put upon Vice.
• * 1.292

  Fallit e∣nim vi∣tium sptcie virtutis & umbra. Juven.
• * 1.293

  Dr. Spur∣flow in his Medita∣tions.
• * 1.294

  Esay 5. 20.
• * 1.295

  Doctrines misapply∣ed.
• * 1.296

  1. That of Election.
• * 1.297

  Rom. 11. 33.
• * 1.298

  Cum pre∣destinatio ad finem includit media non potest hunc sperare qui negligit ista. Pri∣deaux.
• * 1.299

  Deus ordi∣nans ad paenas propter peccata non est magis in∣justus quam cum paenas in∣fligit prop∣ter peccata. Paraeus.
• * 1.300

  1 Kings 12. 13.
• * 1.301

  Jer. 38. 20, 23.
• * 1.302

  Doct. 2. That all are Sin∣ners.
• * 1.303

  Prov. 14. 9. Prov. 4. 17.
• * 1.304

  1 Thess. 3. Po.
• * 1.305

  Doct. 3. Christ died for Sin∣ners.
• * 1.306

  1 John 3. 8.
• * 1.307

  Tit. 2. 14.
• * 1.308

  Dr. Hall.
• * 1.309

  Doct. 4. We are sa∣ved by grace.
• * 1.310

  Doct. 5. That we are saved by Faith.
• * 1.311

  Doct. 6. Of the Saints Im∣perfecti∣ons.
• * 1.312

  Doct. 7. We are not under the Law, but under Grace.
• * 1.313

  Rom. 7.
• * 1.314

  Gal. 2. 19.
• * 1.315

  Rom. 6. 14, 15.
• * 1.316

  Doct. 8. That we are to try all things.
• * 1.317

  Rev. 2. 2.
• * 1.318

  Verse 6.
• * 1.319

  9. Repent and be saved.
• * 1.320

  Jer. 18. 8.
• * 1.321

  2 Tim. 2. 26.
• * 1.322

  Acts 11. 18.
• * 1.323

  Lib. 3. De poeni∣tentia quae putatur esse ipsius.
• * 1.324

  Luke 23. 40.
• * 1.325

  Mr. Dike.
• * 1.326

  2. Sundry Observati∣ons.
• * 1.327

  ••. The quiet end of some wick∣ed men.
• * 1.328

  Si securus hinc exit, ego non sum secu∣rus.
• * 1.329

  1 Sam. 25.
• * 1.330

  Dr. Harris.
• * 1.331

  Aug. l. de Disc. Chris. c. 2.
• * 1.332

  2. The low parts of the Reli∣gious.
• * 1.333

  Math. 11. 6.
• * 1.334

  Religion doth not raise men to Riches, &c.
• * 1.335

  The Divi∣sions among Christians.
• * 1.336

  Dr. Potter.
• * 1.337

  1 Cor. 3. Rom. 16.
• * 1.338

  See Dr. Potter's Answer to Char. mistaken, c. 7.
• * 1.339

  The bad lives of some Mi∣nisters.
• * 1.340

  1 Sam. 2. 12, 17.
• * 1.341

  Jer. 23. 9. 11. 14, 15.
• * 1.342

  Mat. 23. 2.
• * 1.343

  Excuses as to Duty.
• * 1.344

  1. Child∣hood.
• * 1.345

  Prov. 22. 6.
• * 1.346

  2 Tim. 1. 5. & 3. 15.
• * 1.347

  Mark 10. 14.
• * 1.348

  Mic. 7. 1.
• * 1.349

  Luke 2. 49.
• * 1.350

  2. Un∣learned.
• * 1.351

  Esay 29. 12.
• * 1.352

  Joh. 5. 39.
• * 1.353

  Col. 3. 16.
• * 1.354

  Acts 4. 13.
• * 1.355

  Cons. l. 8. c. 8.
• * 1.356

  Heywoods. Elizabeth.
• * 1.357

  3. Want of Parts.
• * 1.358

  Exod. 4. 10.
• * 1.359

  Zach. 4. 6.
• * 1.360

  1 Cor. 3.
• * 1.361

  4. Our Calling.
• * 1.362

  Deut. 24. 5.
• * 1.363

  Deut. 17. 18, 19.
• * 1.364

  Psal. 119, 97, 99.
• * 1.365

  2 Kings 23. 2.
• * 1.366

  5. Hereaf∣ter, not yet.
• * 1.367

  H••g. 1. 2.
• * 1.368

  John 7. 6.
• * 1.369

  Mr. Cala∣my.
• * 1.370

  Prov. 6. 11. Acts 24. 25.
• * 1.371

  Luke 9. 59, 61.
• * 1.372

  Conf. l. 9. c. 12.
• * 1.373

  6. Want of Company.
• * 1.374

  Jud. 4. 8.
• * 1.375

  Jer. 15. 17. 1 Kings 19. 10.
• * 1.376

  7. Fear of sufferings.
• * 1.377

  Prov. 22. 13.
• * 1.378

  Rev. 12▪ 11. Heb. 11. 35.
• * 1.379

  Luke 9. 23.
• * 1.380

  2 Sam. 15. 21.
• * 1.381

  8. Terms of Honour.
• * 1.382

  Jer. 38. 17, 19.
• * 1.383

  Jonah 4. 2.
• * 1.384

  9. They are well al∣ready.
• * 1.385

  Mat. 19. 20.
• * 1.386

  Luke 18. 11, 1••.
• * 1.387

  Rev. 3. 17.
• * 1.388

  10. It is no part of my Call∣ing.
• * 1.389

  Gen. 4 9.
• * 1.390

  Eph. 5. 11.
• * 1.391

  Lev. 19. 17.
• * 1.392

  11. Despair of success.
• * 1.393

  Tonah 2. 8.
• * 1.394

  Heb. 7. 25.
• * 1.395

  Mat. 25. 24.
• * 1.396

  In the lives of Mr. S. C. I I. Part.
• * 1.397

  1 Pet. 4: 18.
• * 1.398

  Excess of humility.
• * 1.399

  Mat. 8. 8.
• * 1.400

  Esay 55. 1, 2.
• * 1.401

  2 Chron. 30. 15.
• * 1.402

  Zach. 3. 1.
• * 1.403

  Excuses as to Faith.
• * 1.404

  1. From the great∣ness of the thing pro∣mised.
• * 1.405

  2. The thing pro∣mised too good.
• * 1.406

  Gen. 18. 12.
• * 1.407

  3. Our selves too bad.
• * 1.408

  2 Sam. 24. 24. Gen. 23. 13.
• * 1.409

  2 Sam. 19. 32, 33.
• * 1.410

  Mat. 8. 10.
• * 1.411

  Luke 5. 8▪
• * 1.412

  1 Sam. 25. 41, 42.
• * 1.413

  Luke 1. 38.
• * 1.414

  Rev. 5. 9.
• * 1.415

  4. Sad and fixt mis∣giving of mind.
• * 1.416

  Psal. 77. 2.
• * 1.417

  5. Unlike∣ly means.
• * 1.418

  2 Kings 5. 10, 11, 12.
• * 1.419

  1 Cor. 1. 22.
• * 1.420

  Tertull.
• * 1.421

  6. Present Providen∣ces unlike former Presidents.
• * 1.422

  Judges 6. 12, 13.
• * 1.423

  7. Provi∣dences cross Pro∣mises.
• * 1.424

  Exod. 5. 22, 23.
• * 1.425

  Hab. 2. 3, 4.
• * 1.426

  2 Pet. 3. 9.
• * 1.427

  Gen. 22. 14.
• * 1.428

  8. The time is past.
• * 1.429

  Job 29. 2, 3.
• * 1.430

  Job. 29. 2, 3.
• * 1.431

  Mark 5. 35.
• * 1.432

  John 11: 32, 39.
• * 1.433

  Joh. 11. 40.
• * 1.434

  Jonah 2. 4.
• * 1.435

  Job 11. 20.
• * 1.436

  9. It is above all humane Reason imagina∣ble.
• * 1.437

  2 Kings 7. 2.
• * 1.438

  Eph. 3. 20.
• * 1.439

  Luk. 1. 79.
• * 1.440

  Zach. 13. 1. Esay 55. 1, 2.
• * 1.441

  Rev. 22. 17.
• * 1.442

  10. Conti∣nued af∣flictions.
• * 1.443

  Job 5. 17.
• * 1.444

  Prov. 3. 1••. Heb. 12 ••. Gen. 30. 33.
• * 1.445

  Rev. 7. 14.
• * 1.446

  11. Fear I have com∣mitted the sin against the Holy Ghost.
• * 1.447

  Rom. 7. 18.
• * 1.448

  Gal. 5. 17.
• * 1.449

  Socr. l. 1. c. 7.
• * 1.450

  1 Kings 1. 3.
• * 1.451

  1 Sam. 4. 18.
• * 1.452

  Jud. 5. 27.
• * 1.453

  Esther 6. 13.
• * 1.454

  Rev. 6. 8.
• * 1.455

  Josh. 6. 20.
• * 1.456

  Aretius in Mat. 12.
• * 1.457

  12. Relap∣ses into the same sin.
• * 1.458

  Lib. de Paniten∣tia.
• * 1.459

  Jer. 3. 12, 14.
• * 1.460

  I fear I may be •• Reprobate.
• * 1.461

  2 Sam. 10. 12.
• * 1.462

  Ester 4. 16.
• * 1.463

  Jonah 3. 8, 9.
• * 1.464

  Causes of Excuses.
• * 1.465

  1. Man's Fall, Cau∣sa prima.
• * 1.466

  Eccl. 7. ult.
• * 1.467

  Joh. 3. 20, 21.
• * 1.468

  2. A Pri∣ma orta, Our Cor∣ruption by the Fall. Jam. 1. 13.
• * 1.469

  Gen. 6. 5.
• * 1.470

  3. Causae assistentes. 1. Priaci∣pal, Satan.
• * 1.471

  Acts 5.
• * 1.472

  2. Seconda∣ry.
• * 1.473

  Mat. 28. 13
• * 1.474

  See the my∣stery of Jesuitism.
• * 1.475

  4. Deficient causes. 1. Not con∣sidering God's Om∣niscience.
• * 1.476

  Hos. 7. 2.
• * 1.477

  1 Kings 14. 4.
• * 1.478

  Psal. 139. 3.
• * 1.479

  2. Or the extent of the Law.
• * 1.480

  Heb. 4. 12.
• * 1.481

  Col. 3. ••3.
• * 1.482

  Joh. 12. 48.
• * 1.483

  Joh. 3. 21.
• * 1.484

  3. Or the day of Judgment. Mal. 3. 17.
• * 1.485

  Rev. 20. 12.
• * 1.486

  Esay 29. 15, 16.
• * 1.487

  4. Want of Consci∣ence.
• * 1.488

  Acts 24. 16.
• * 1.489

  2. Ends of Excuses.
• * 1.490

  1. To avoid shame.
• * 1.491

  John 10. 33.
• * 1.492

  John 19. 6, 7.
• * 1.493

  Mat. 23. 30.
• * 1.494

  2. To gain a Repute of Religion.
• * 1.495

  John 10. 33.
• * 1.496

  3. To stop the mouth of consci∣ence.
• * 1.497

  Mat. 23. 14.
• * 1.498

  Mat. 27. 24, 25.
• * 1.499

  Jo. 1••. 28.
• * 1.500

  4. To spare pains.
• * 1.501

  Subueula pexae trita subest Tu∣nicae. Hor.
• * 1.502

  The sinful∣ness of Excuses.
• * 1.503

  1. The great hin∣derers of good.
• * 1.504

  2. The great Se∣minary of Evils.
• * 1.505

  Prov. 23. 28.
• * 1.506

  Jer. 23. 14, 17.
• * 1.507

  Esay 28. 15.
• * 1.508

  See Jun. in locum.
• * 1.509

  3. They are all one with flat denial.
• * 1.510

  Numb. 16. 14.
• * 1.511

  2. Their frivolous∣ness.
• * 1.512

  1. They can't stand before Gods presence.
• * 1.513

  Prov. 20. 8.
• * 1.514

  Ezek. 14. 2, 3.
• * 1.515

  Psal. 26. 2. Psal. 139. 23.
• * 1.516

  2 Kings 5.
• * 1.517

  2. Nor be∣fore the word. Acts 24. 25.
• * 1.518

  Jam. 1. 25.
• * 1.519

  3. Nor the strict en∣quiry of Conscience.
• * 1.520

  1 Kings 22. 8.
• * 1.521

  4. Nor a day of distress.
• * 1.522

  Prov. 31. 21.
• * 1.523

  5. Nor be∣fore Gods Judgment-Seat.
• * 1.524

  2 Thess. 1. 8.
• * 1.525

  Heb. 12. 26.
• * 1.526

  Jer. 12. 5.
• * 1.527

  The Appli∣cation.
• * 1.528

  1. By way of Lamen∣tation.
• * 1.529

  Acts 17. 28.
• * 1.530

  1 Cor. 2. 14.
• * 1.531

  Gen. 6. 5.
• * 1.532

  Ezra 3. 12.
• * 1.533

  2 Chron. 12. 10.
• * 1.534

  Job 30. 29. & 1•• 14.
• * 1.535

  Lam. 2. 13.
• * 1.536

  Mat. 18. 7.
• * 1.537

  1 Sam. 20. 38.
• * 1.538

  Judg. 18. 14.
• * 1.539

  2 Sam. 3. 15.
• * 1.540

  Gen. 21. 16.
• * 1.541

  1 Sam 3. 10.
• * 1.542

  Acts 9. 6.
• * 1.543

  Cant. 5. 3.
• * 1.544

  Hag. 1. 2.
• * 1.545

  Lu. 9. 61.
• * 1.546

  Mat. 22. 12.
• * 1.547

  2 Use of Humilia∣tion.
• * 1.548

  Gen. 41. 9.
• * 1.549

  Num. 16. 14. Lu. 19. 14. Psal. 12. 4.
• * 1.550

  Lud. Vi∣••••es.
• * 1.551

  1 Sam. 28. 15.
• * 1.552

  2 Ch. 28. 23.
• * 1.553

  1 K. 12. 28
• * 1.554

  1 Sam. 2. 17. 2 Chron. 13. 7.
• * 1.555

  Gen. 4.
• * 1.556

  Mat. 11. 6.
• * 1.557

  Mat. 21▪ 38.
• * 1.558

  Ro. 10. 23.
• * 1.559

  Judg. 16. 20.
• * 1.560

  Jerem▪ 8. 4 5. 8.
• * 1.561

  3. Uses for info••ma∣tion.
• * 1.562

  Ex. 5. 2.
• * 1.563

  Prov. 30. 19.
• * 1.564

  Prov. 11. 30.
• * 1.565

  Bp. An∣drews.
• * 1.566

  Gen. 39 9.
• * 1.567

  1 Sam. 15. 13.
• * 1.568

  Gen. 44. 16.
• * 1.569

  2 Kings 5. 25.
• * 1.570

  2 Sam. 24. 17.
• * 1.571

  1 Sam. 15. 21.
• * 1.572

  2 Cor. 5. 20.
• * 1.573

  Qui salvo metu & salva fide peccant, salva Ve∣nia in Ge∣hennam de∣trudentur. Tertul.
• * 1.574

  Prov. 1. 25, 26.
• * 1.575

  Luk. 1. 50. Tit. 2. 12. 1 Jo. 1. 7.
• * 1.576

  4 An Use of Exami∣nation.
• * 1.577

  Mat. 4. 22. 1. Sam. 3. 9.
• * 1.578

  Job 34. 32.
• * 1.579

  Gen. 14. 22.
• * 1.580

  Jud. 11. 35▪
• * 1.581

  Gen. 39. 9.
• * 1.582

  2 Sam. 13. 13.
• * 1.583

  Jer. 35. 6.
• * 1.584

  Mat. 3. 15.
• * 1.585

  Mat. 4.
• * 1.586

  Luk. 2. 49.
• * 1.587

  1 Jo. 5. 19.
• * 1.588

  Es. 28. 20.
• * 1.589

  Jer. 2. 35. 37.
• * 1.590

  Prov. 28. 13.
• * 1.591

  2 Sam. 12. 13.
• * 1.592

  Job 9. 15.
• * 1.593

  v. 30. 31.
• * 1.594

  2 Sam. 19. 19, 20.
• * 1.595

  2 Sam. 1. 15. 2 Sam. 4. 12.
• * 1.596

  1 Joh. 1. 7. 9.
• * 1.597

  Num. 35. 25.
• * 1.598

  Esay. 50. 8
• * 1.599

  Phil. 3. 9.
• * 1.600

  Act. 10. 43
• * 1.601

  Judg. 19. 20.
• * 1.602

  Philem. 6. 18.
• * 1.603

  Gen. 27. 13.
• * 1.604

  Gen. 39. 9.
• * 1.605

  2 Sam. 13. 11. 13.
• * 1.606

  2 Sam. 18. 10, 11, 12.
• * 1.607

  Neh. 6. 3.
• * 1.608

  Ep. San∣derson.
• * 1.609

  Jer. 35.
• * 1.610

  Eph. 5. 18.
• * 1.611

  Lu. 21. 34.
• * 1.612

  Jer. 35. 19.
• * 1.613

  Luk. 2. 49.
• * 1.614

  Acts 5. 28, 29.
• * 1.615

  Act. ••3. 1.
• * 1.616

  1 Pet. 3. 21.
• * 1.617

  Act. 24. 16.