A Sermon of Judgment, Sermon · Part 9

A Sermon of Judgment · Sermon · Part 9

p. 92IX. THE ninth part of our work, is to ſhew you, What are thoſe frivolous excuſes by which the unrighteous may then endeavour their defence?

Having already ſhewed you what the Defence muſt be, that muſt be ſufficient to our Juſtification.

If any firſt demand, Whether the Evidence of their ſin will not ſo overwhelm the ſinner, that he will be ſpeechleſs and paſt excuſe? I anſw. Before God hath done with him, he will be ſo; But it ſeems, at firſt his dark underſtanding, and partial corrupted conſcience will ſet him upon a vain Defence. For Mat. 7.22, 23. Chriſt telleth us, that [Many will ſay to me in that day, Lord, Lord, have we not propheſied in thy name, and in thy name have p. 93caſt out Devils, and in thy name have done many wonderful works? And then will I profeſs to them, I never knew you, Depart from me, ye workers of Iniquity.] And in Mat. 25.11. The fooliſh Virgins cry, [Lord, Lord, open to us.] And verſ. 44. [Then ſhall they alſo anſwer him, ſaying, Lord when ſaw we thee an hungred, or thirſt, or a ſtranger, or naked, or ſick▪ or in priſon, and did not Miniſter unto thee?] And verſ. 24, 25. They fear not to caſt ſome of the cauſe of their neglect on God himſelf. [Then he which had received the one Talent came and ſaid, Lord I knew thee that thou art an hard man, reaping where thou haſt not ſown, and gathering where thou haſt not ſtrawed; and I was afraid, and went and hid thy talent in the earth; lo, there thou haſt that is thine.]

p. 94It is clear then, that Excuſes they will be ready to make, and their full Conviction will be in order after theſe Excuſes (at leaſt as in their minds, if not in words); But what the particular excuſes will be, we may partly know by theſe▪ Scriptures which recite them, and partly by hearing what the ungodly do now ſay for themſelves. And becauſe it is for their preſent benefit that I now make mention of them, that they may ſee the vanity of all ſuch Excuſes, I will mention them as I now meet with them in the mouths of ſinners in our ordinary diſcourſe. And theſe Excuſes are of ſeveral ſorts; ſome by which they would Juſtifie their eſtate; ſome excuſes of particular Actions; and that either in whole, or in part; ſome by which they would put by the penalty, though they confeſs the ſin; ſome by which they lay the p. 95blame on other men; and in ſome they vvould caſt it upon God himſelf. I muſt touch but ſome of them very briefly.

The firſt Excuſe. I am not guilty of theſe things which I am accuſed of. I did love God above All, and my Neighbor as my ſelf; I did uſe the world but for Neceſsity, but God had my heart.

Anſw. The All-ſeeing Judge doth know the contrary; and he will make thy conſcience know it. Look back man, upon thy heart and Life Hovv ſeldom and hovv neglectfully didſt thou think of God? hovv coldly didſt thou vvorſhip him, or make any mention of him? hovv careleſsly didſt thou ſerve him? and think much of all that thou d…dſt therein? Thou rather thoughteſt that his ſervice vvas making more ado than needs, and didſt grudge at thoſe that vvere more diligent p. 96than thy ſelf; But for the world, How heartily, and how conſtantly didſt thou ſeek and ſerve it. And yet wouldſt thou now perſwade the Judge that thou didſt Love God above all? He will ſhew thee thy naked Heart, and the courſe of thy former life, which ſhall convince thee of the contrary.

The ſecond Excuſe. I lived not in any Groſs ſin, but only in ſmall Infirmities. I was no Murderer, or Adulterer, or Fornicator, or Thief; nor did I deceive or wrong any, or take any thing by violence.

Anſw. Was it not a Groſs ſin, to love the world above God, and to neglect Chriſt that dyed for thee? and never do him one hours hearty ſervice, but meerly to ſeek thy carnal ſelf, and live to thy fleſh? God will open thine eyes then, and ſhew thee a thouſand Groſs ſins, which thou now forgetteſt p. 97or makeſt light of. And it is not only Groſs ſins, but All ſin, great or ſmall that deſerveth the wrath of God, and will certainly bring thee under it for ever, if thou have not part in Chriſt to relieve thee: wo to the man that ever he was born that muſt anſwer in his own name for his ſmalleſt offences.

The third Excuſe. I did it Ignorantly: I knew not that there was ſo much required to my ſalvation. I thought leſs ado might have ſerved the turn: and that if I lookt to my body, God would take care of my ſoul: and that it was better to truſt him what ſhould become of me hereafter, then to trouble my mind ſo much about it. Had I known better, I would have done better.

Anſw. If you knew not better, who was it long of but your ſelf? Did God hide theſe things p. 98from you? Did he not tell them you in his word as plainly as the tongue of man can ſpeak, That except you were Regenerate and born again, you ſhould not enter into the Kingdom of God? John 3.3, 5. That without holyneſs none ſhould ſee God, Heb. 12.14. That you muſt ſtrive to enter in at the ſtrait Gate; for many ſhall ſeek to enter, and ſhall not be able, Luke 13.24. That if you lived after the fleſh you ſhould dye; and if by the Spirit you mortified the deeds of the body▪ you ſhould live, Rom. 8.13. That if any man have not the Spirit of Chriſt, the ſame is none of his, Rom. 8.9. And to be carnally minded is death: but to be ſpiritually minded is life and peace, Rom. 8.9. That you muſt not lay up for your ſelves a treaſure on earth, where ruſt and moths do corrupt, and thieves break p. 99through and ſteal, but muſt lay up for your ſelves a rreaſure in heaven, where ruſt and moths do not corrupt, and thieves do not break through and ſteal, Mat. 6.19, 20. That you muſt ſeek firſt the Kingdom of God and the Righteouſneſs thereof, Mat 6.23. and not Labour for the food that periſheth, but for the food that endureth to everlaſting life, which Chriſt would have given you, John 6.27. That if you be riſen with Chriſt, you muſt ſeek thoſe things which are above, where Chriſt ſitteth at the right hand of God▪ and not the things that are on earth, Col. 3.1, 2, 3. Yea your very Converſation ſhould be in Heaven, Phil. 3.19.20, 21.

What ſay you, Did not God tell you all this and much more? and plainly tell it you? Turn to your Bibles, and ſee the words, p. 100and let them witneſs againſt you.

2. And could you think with any Reaſon, that your ſouls being ſo much more precious then your bodies, you ſhould yet do ſo much more for your bodies then your ſouls? Could you think all the labour of your lives little enough for a frail body, that muſt he ſhortly in the dirt; and that your Immortal ſouls ſhould be no more regarded? Could you think with any Reaſon, that you ſhould do ſo much for a life of a few years continuance and do no more for a life that ſhall have no end?

3. And whereas you talk of truſting God with your ſouls, you did not truſt him: You did but on that pretence, careleſsly diſregard them. If you truſt God, ſhew any word of Promiſe that ever he gave you to truſt upon, that ever an Impenitent, Carnal, Careleſs perſon ſhall be ſaved? p. 101No: he hath told you enough to the contrary And could you think that it was the will of God, that you ſhould mind your bodies more then your ſouls, and this life more then that to come? Why, he hath bid you ſtrive, and run, and fight, and labour, and care, and ſeek, and uſe violence, and all diligence for the ſafety of your ſouls, and for the life to come: But where hath he bid you do ſo for your bodies? No, he knew that you were prone to do too much for them; and therefore he hath bid you, [Care not, and Labour not] that is, Do it as if you did it not: and let your Care and Labour for earthly things be none in compariſon of that for heavenly things. You know God can as well maintain your lives without your care and labour, as ſave your ſouls without it: And yet you ſee he will not, he doth p. 102not: You muſt plough, and ſow, and reap, and threſh, for all Gods Love and Care of you, and not ſay, I will let all alone and truſt God. And muſt you not much more uſe diligence in much greater things? If you will …ruſt God, you muſt truſt him in his own way, and in the uſe of his own means.

The fourth Excuſe. I was never brought up to learning, I cannot ſo much as read: Nor did my Parents ever teach me any of theſe things, but only ſet me about my worldly buſineſs, and provide food and rayment for me: but never once told me that I had a ſoul to ſave or loſe, and an everlaſting life to provide and prepare for. And therefore I could not come to the knowledge of them.

Anſw. The greater is their ſin, who thus neglected you▪ But this is no ſufficient Excuſe for you. p. 103Heaven is not prepared for the Learned only: nor will Chriſt ask you at Judgement, whether you were good Scholars, or not, no nor ſo much as whether you could write or read. But conſider well! was not Gods word ſo plainly written, that the unlearned might underſtand it? Did he not put it into the moſt familiar ſtile, though he knew it would be offenſive to the proud Schollars of the world of purpoſe that he might fit it to the capacities of the ignorant? And if you could not read, yet tell me, Could not you have learned to read at 20, or 30 years of age, if you had been but willing to beſtow now and then an hour to that end? Or at leaſt, did you not live neer ſome that could Read? and could you not have procured them to read to you, or to help you? And did you not hear theſe things p. 104read to you in the Congregation by the Miniſter? or might have done if you would? And if your Parents did neglect you in your youth, yet when you came to a fuller uſe of Reaſon, and heard of the matters of ſalvation from Gods Word, did it not concern you to have looked to your ſelves; and to have redeemed that time which you loſt in your youth▪ by doubling your diligence when you came to riper years? The Apoſtles gathered Churches among Heathens that never heard of Chriſt before; and converted many thouſand ſouls that were never once told of a Saviour, or the way to ſalvation, till they had paſt a great part of their lives. If you loitered till the latter part of the day, it behoved you then to have beſtirred your ſelves the more: and not to ſay, Through the fault of my Parents, p. 105I loſt the beginning of my life, and therefore I will loſe all: they taught me not then, and therefore I will not learn now. Have you not ſeen ſome of your neighbors, who were as ill educated as your ſelves, attain to much knowledge afterwards by their Induſtry? And why might not you have done ſo, if you had been as induſtrious as they? May not God and Conſcience witneſs, that it was becauſe you cared not for knowledge, and would not be at the pains to get it, that you knew no more? Speak truth, man, in the preſence of thy Judge, was thy heart and mind ſet upon it? Didſt thou pray daily for it to God? Didſt thou uſe all the means thou couldeſt to get it? Didſt thou attend diligently on the word in publike, and think of what thou heardeſt when thou cameſt home? Didſt thou go to p. 106the Miniſter, or to others that could teach thee, and intreat them to tell thee the way to ſalvation? Or didſt thou not rather careleſly neglect theſe matters; and hear a Sermon as a common tale, even when the miniſter was ſpeaking of Heaven or Hell? It was not then thine unavoidable Ignorance, but thy negligence.

Yea further, anſwer as in the preſence of God: Didſt thou Obey ſo far as thou d…dſt know? Or didſt thou not rather ſin againſt that knowledge which thou hadſt. Thou …neweſt that the ſoul was better then the body, and everlaſting life more to be regarded, then this tranſitory life? But didſt thou regard it accordingly? Thou ſure kneweſt that God was better then the world, and Heaven then earth; at leaſt, thou waſt told of it? But didſt thou according…y value him, p. 107and love him more? Thou kneweſt ſure that there was no ſalvation without Faith, and Repentance, and newneſs of life, and yet they were neglected. In a word, many a thouſand ſins which were committed, and duties that were omitted, againſt thy own Knowledge and Conſcience, will marr this Excuſe.

The fifth Excuſe. I lived not under a powerful Miniſter to tell me of theſe things; but where there was no Preaching at all.

Anſw. And might you not have gone where a powerful Miniſter was with a little pains? Yea did not the very plain word which you heard read, tell you of theſe things? And might you not have had a Bible your …elves, and found them there?

The ſixth Excuſe. I was a ſervant, and had no time from my labour p. 108to mind theſe matters: I l…ved with a hard maſter, that required all his own work of me, but would allow me no time for the ſervice of God. Or elſe, I was a poor man, and had a great charge to look after, and with my hard labour had much ado to live, ſo that I had no time for heavenly things.

Anſw. 1. Who ſhould be firſt ſerved? God or man? what ſhould be firſt ſought after, Heaven or Earth? Did not Chriſt tell thee, One thing is neceſſary, Luke 10.41, 42. was it not as needful to ſee that you eſcape Damnation, and get ſafe to Heaven when this life is ended, as to ſee that you had food and raiment for your ſelves, and yours?

2. Did you ſpend no time in Recreation, nor Idleneſs, nor vain talking? why might not that at leaſt have been ſpent about heavenly things?

p. 1093. Could you have taken no time from your reſt, or eating or at other intermiſſions? Mans body will not endure ſo great labours as have no Intermiſſion? And why then might not godlyneſs have been your eaſe and recreation?

4. Or might you not have minded theſe things, even when you were about your labour, if you had but a heart to them?

5. At leaſt you might have ſpent the Lords own Day in hearing, reading, and pondering of theſe matters, when you were forced to forbare your worldly labours, even by the wholſom Law of the Land: Theſe therefore are all but vain Excuſes: and God will ſhortly make thee ſpeak out, and plainly confeſs, It was not ſo much for want of Time, or Helps, or warning, as for want of a heart to uſe them well. I ſhould have p. 110found ſome Time, though it had been when I ſhould have ſlept, if my heart had been but ſet upon it.

The ſeventh Excuſe. Little did I think to have ſeen this Day: … did not Believe that ever God would be ſo ſevere: I thought his Threatnings had been but to keep men in awe: and I ſuſpected either that the Scripture was not his word, or elſe I thought he would be better than his word. I thought all that I heard of another life had been uncertain; and therefore was loth to let go a certainty for an uncertainty, and loſe my preſent pleaſures which I had in hand, for the hopes of that which I never did ſee.

Anſw. He that will not know his miſery by believing to prevent it, ſhall know it by feeling to endure it▪ You were told and told again what your unbelief p. 111would bring you to. Did Gods word make Heaven and Earth? Doth it ſupport them, and ſecure them▪ And is not his word ſufficient ſecurity for you to have truſted your ſouls upon? Did you know where was any better ſecurity to be had? and where was any ſurer ground for your confidence? And did you think ſo baſely and blaſphemouſly of God, that he would falſifie his word, leſt ſuch as you ſhould ſuffer? and that he was fain to rule the world by a Lye? Did God make the world ſo eaſily? and can he not Govern it by true and righteous means▪ what need God to ſay that which he will not do, to awe ſinners? Can he not Awe them by Truth? Is it not juſt that thoſe ſhould eternally periſh, that will entertain ſuch deſpe…ate thoughts of God, and then by ſuch wicked imaginations, encourage p. 112themſelves in ſin againſt him?

And for the Truth of Scripture, God did not bid you believe it without Evidence. He ſtamped on it the Image of his own Purity and Perfection, that you might know it by that Image and ſuperſcription, if you had eyes to ſee them: He ſealed it by uncontrouled multitudes of Miracles: He delivered it down to your hands by Infallible witneſſes: ſo that he left you no room for rational Doubting.

And you knew that the matters of this world were not only uncertain, but certainly vain and tranſitory, and would ſhortly come to nothing and leave you in diſtreſs. If it had then been uncertain whether there were a Glory and miſery hereafter▪ (as it was not) ſhould not Reaſon have taught you to prefer the leaſt p. 113probabilities of an everlaſting unſpeakable happineſs, before that which is certainly periſhing and vain? Theſe vain Excuſes will but condemn you.

The eighth Excuſe. I was ſo enticed and perſwaded by ſinners to do as they did, that I could not deny them. They would never let me reſt.

Anſw. 1. And were you not as earneſtly perſwaded by God to forſake ſin and ſerve him, and yet that would not prevail with you? You could not deny the Devil and fools, but you could deny God and all his Meſſengers. Were not Miniſters as earneſt with you every week to repent and amend? What did men entice you with? with a little deluding fleſhly pleaſure for a few daies? And what did God entice you with? with the Promiſe of endleſs unconceivable felicity! And if this were p. 114a ſmaller matter in your eyes then the other, then you have had your choice, be content with it, and thank your ſelves. In your life time you had the good things which you choſe, and preferred before heaven, and therefore cannot expect to have heaven beſides.

The ninth Excuſe. I lived among ungodly perſons, that derided all that feared God; ſo that if I had not done as they did, but had made any more ado to be ſaved, I ſhould have been the very ſcorn of the place where I lived.

Anſw. And was not Heaven worth the enduring of a ſcorn? Is not he worthy to go without it that thinks ſo baſely of it? D…d not Chriſt tell you, that if you were aſhamed of him before men, he would be aſhamed of you before his Father and the Angels of heaven, Mark 8.38. He ſuffered p. 115more then ſcorns for you: and could not you ſuffer a ſcorn for him and your ſelves, ſeeing you choſe rather to endure everlaſting Torment, than a little deriſion from ignorant men, take that which you made choice of. And ſeeing ſo ſmall a matter would drive you from heaven, and part God and you as a mock, as the wind of a mans mouth, No wonder if you be commanded, to Depart from him into everlaſting fire.

The tenth Excuſe. I had ungodly perſons to my Parents, or Maſters, or Landlord, or Governors, who threatned to undo me, if I had addicted my ſelf to ſo ſtrict a life, and if I would not believe and do as they did.

Anſw. What if they threatned you with preſent Death? Did not God alſo threaten you with everlaſting Death, if you were p. 116not ruled by him? And whoſe threatning ſhould you have chiefly feared? Is man more dreadful than God? Is death more terrible then Hell? Did not Chriſt bid you▪ Fear not them that can kill the body, and after that can do no more; but fear him that is able to deſtroy both body and ſoul in hell fire; yea I ſay unto you, fear him. Mat. 10.28. Luke 12.4, 5. and Iſa. 51.7. Fear ye not the Reproach of men, neither be afraid of their revilings: For the moth ſhall eat them up like a Garment, and the worm ſhall eat them like wool: but my Righteouſneſs ſhall be for ever, and my ſalvation from Generation to Generation. Seeing therefore you have choſen rather to ſuffer from God for ever for your ſin, then to ſuffer ſmall matters for well-doing for a moment, you muſt even bear your own choice. Chriſt told you before hand, that p. 117if you could not forſake all the world and your own lives for him, you could not be his Diſciples, Matth. 10.37, 38, 39. And ſeeing you thought his terms too hard, and would needs ſeek you out a better ſervice, even take what you have choſen and found.

The eleventh Excuſe. I ſaw ſo many follow their pleaſures and their worldly buſineſs, and never look after theſe higher things, and ſo few go the other way, that I thought▪ ſure God would not damn ſo great a part of the world; and therefore I ventured to do as the moſt did.

Anſw. God will make good his word upon many or few. Did you doubt of his will, or of his power? For his will, he hath told it you in his word. For his power, he is as able to puniſh many as one man. What is all the world to him, but as a drop of a Bucket, p. 118as the duſt of the ballance; He told you before hand that the gate was ſtrait, and the way to heaven was narrow, and few did find it, and the gate to deſtruction was wide, and the way was broad, and many did enter in at it, Mat. 7.13, 14. And if you would not Believe him, you muſt bear what your unbelief hath brought you to. What if you had twenty children, or ſervants, or friends: and the greater part of them ſhould prove falſe to you, and ſeek your deſtruction, or prove diſobedient, and turn to your enemy? would you think it a good excuſe, if the reſt ſhould do the like, becauſe of their example? will you therefore wrong God, becauſe you ſee others wrong him? would you ſpit in the face of your own Father, if you ſaw others do ſo? God warned you, that you ſhould not follow a multitude p. 119to do evil, Exod. 23.2. And if yet you will do as moſt do, you muſt even ſpeed as moſt ſpeed. You ſhould not ſo much conſider, who they be, as what they do, and whether they go, and who they forſake, and what they loſe, and what ſtrength is in the Reaſons that move them to do this. And then you would find, It is God they forſake, it is ſin they chooſe, it is heaven they loſe, it is hell they run into, and it is no true reaſon, but Satans deluſion, and ſenſual inclinations that lead them to it. And ſhould men be imitated, be they many or be they few, in ſuch a courſe as this?

The twelfth Excuſe. I ſaw ſo many faults in thoſe that were accounted Godly, and ſaw ſo much Diviſion among them, that I thought they were as bad as others; and among ſo many opinions, I knew not what Religion to be of.

p. 120Anſw. 1. A ſpot is ſooneſt ſeen in the faireſt cloth. And the malicious world uſeth to make ſuch far worſe then they are.

2. But ſuppoſe all were true that malice ſaith of ſome, you could not ſay the like by others.

3. Or if you could, yet it was Gods Law, and not mens faults, that was made the Rule for you to live by: Will it excuſe you that others are bad?

4. And for their diverſe opinions, you ſhould have taken counſel at Gods word, which was right: Did you firſt ſearch the Scripture impartially, as willing to know the Truth, that you might obey it? and did you pray daily that God would lead you into the Truth? and did you obey as much as you knew? Did you joyn with the godly ſo far as they are all agreed? They are all agreed in the Fundamental p. 121Articles of Chriſtianity, and in all things abſolutely neceſſary to a holy Life, and to ſalvation: that all known ſin is to be forſaken, and all known duty to be done. Why did you not ſo far then agree with them? Alas, the imperfections of the godly, and the falſe Accuſations of the malicious world, will prove but a poor cover for your wilful ungodlineſs, and Chriſt will convince you of the vanity of theſe Excuſes.

The thirteenth Excuſe. The Scriptures were ſo dark, that I could not underſtand them. And I ſaw the wiſeſt men differ ſo much in the expoſition of them, that I thought it was in vain for me to trouble my ſelf about them. If God would have had us live according to the Scriptures, he would ſure have written them plainly, that men might underſtand them.

p. 122Anſw. 1. It is all plainly written according to the nature of the ſubject: But a prejudiced, diſaffected, yea or but untaught, diſuſed ſoul cannot at firſt underſtand the plaineſt Teaching. The plaineſt Greek or Hebrew Grammer that can be written, will be utterly obſcure to him that is but newly entred the Engliſh School: yea after many years time that he ſpends in learning. Did you ſtudy hard, and pray for Gods teaching, and enquire of others, and wait patiently in Chriſts School, that you might come to further knowledge by Degrees? and were you willing to know, even thoſe Truths that called you out to ſelf denyal, and that did put you on the hardeſt fleſh diſpleaſing duties? Had you done thus▪ you would have admired the Light of the Holy Scripture, and now have rejoyced that ever you p. 123ſaw them, and not have quarreled at its ſeeming Darkneſs. This word might have made you wiſe to ſalvation, as it hath done others, Act. 20.32. 2 Tim. 3.15, 16, 17. This Law of the Lord is perfect, converting the ſoul; the Teſtimony of the Lord is ſure, making wiſe the ſimple. The ſtatutes of the Lord are Right, Rejoycing the heart: the Commandement of the Lord is pure, enlightning the eyes, Pſal. 19.7, 8.

2. So much as is of Neceſſity to ſalvation, is as plain as you could deſire. Yet if you be Judged by theſe, you will be condemned: For you did not obey that which was moſt plain. What darkneſs is in ſuch words as theſe, Except ye Repent, ye ſhall All periſh, Luk. 13.3, 5. Love not the world, nor the things in the world: if any man love the world, the love of the Father is not in him, 1 John p. 1242.15. He that will come after me, let h…m deny himſelf, &c. Matth. 16.24.

3. If there had been nothing that ſeemed difficult to you, would you not have deſpiſed its ſimplicity, and have thought your ſelves wiſe enough at the firſt Reading and needed no more?

The fourteenth Excuſe. There were ſo many ſeeming Contradictions in the Scripture, and ſo many ſtrange improbable things, that I could not believe it.

Anſw. The contradictions were in your fancy, that did not underſtand the word which you read. Muſt the raw unexperienced Learner deſpiſe his book or Teacher, as oft as in his ignorance he thinks he meets with contradictions? Did you think God was no wiſer then you, and underſtood not himſelf, becauſe you underſtood him not? Nor could p. 125reconcile his own words, becauſe you could not reconcile them? You would needs be a Judge of the Law, inſtead of obeying it, and ſpeak evil of it, rather then do it, Jam. 4.11.

2. And thoſe things which you called improbable in the word, were the wonders of God, of purpoſe to confirm it. If it had not been confirmed by wonders, you would have thought it unproved: and yet now it is ſo confirmed, you will not believe the Doctrine, becauſe the witneſs ſeems incredible. And that is, becauſe they are matters above the power of man: As if they were therefore above the power of God! You ſhall at laſt have your eyes ſo far opened, as to ſee thoſe ſeeming contradictions reconciled, and the certainty of thoſe things which you accounted Improbable: that you may be forced to confeſs the p. 126folly of your Arrogancy and Unbelief: and then God will Judge you in Righteouſneſs, who preſumed unrighteouſly to judge him and his word.

The fifteenth Excuſe. It ſeemed ſo unlikely a thing to me, that the merciful God ſhould damn moſt of tht World to everlaſting fire, that I could not believe it.

Anſw. 1. And did it not ſeem as unlikely to you, that his word ſhould be falſe?

2. Should it not have ſeemed as unlikely that the Governor of the world ſhould be unjuſt, and ſuffer his Laws to be unexecuted, and the worſt to ſpeed as well as the beſt! and to ſuffer vile ſinful duſt to deſpiſe his mercy, and abuſe his patience, and turn all his Creatures againſt him, without due puniſhment?

3. Did you not feel pain and miſery begin in this life?

p. 1274. You ſaw Toads and Serpents which had never ſinned: And you would rather live in any tolerable ſuffering, then to be a Toad. And is it not Reaſon, that it ſhould go worſe with contemptuous ſinners, then with thoſe creatures that never ſinned?

5. Could you expect that thoſe ſhould come to heaven, that would not believe there was ſuch a ſtate, but refuſed it, and preferred the world before it? And to be out of heaven is to be out of all Happineſs? and he that is ſo out of all happineſs, and knows that he loſt it by his own folly, muſt needs Torment himſelf with ſuch Conſiderations, were there no other Torments. And as man is capable of greater felicity than bruits, ſo muſt he needs be capable of more miſery.

The ſixteenth Excuſe. The things which God promiſed in heaven, p. 128and threatned in Hell, were all out of my ſight: and therefore I could not heartily believe them. Had I but once ſeen them, or ſpoke with one that had ſeen them, I ſhould have been ſati…fied, and have contemned the things, of the world.

Anſw. W…ll you not believe till you ſee or feel? was not Gods word ſufficient Evidence? would you have believed one from the dead that had told you he had ſeen ſuch things? and would you not believe Stephen that ſaw them, Act. 7.5…. Or Paul that heard and ſaw them, 2 Cor. 12.3, 4. Nor Chriſt that came purpoſely from heaven to reveal them? why fleſh and blood cannot ſee them. You ſee not God: will you not therefore Believe that there is a God? Indeed, whatever you imagine, if you would not Believe Moſes and the p. 129Prophets, Chriſt and his Apoſtles, neither would you have bel…ved though one had riſen from the dead. For …ods word is more credible then a dead mans: and Chriſt did riſe from the dead to atteſt it. Bleſſed are they that have not ſeen, and yet believed. Noah ſaw no rain when he was preparing the Ark: but becauſe he believed, he made ready and eſcaped, Heb. 11.7. when the world that would not Bel…eve, did periſh But ſeeing Gods word was of no more weight with you, and no knowledge would ſerve▪ your turn, but by ſeeing and feeling; you ſhall ſee and feel everlaſtingly to your ſorrow.

The ſeventeenth Excuſe▪ It was ſo ſtrict a Law that God would have Ruled me by, and the way to Heaven was ſo ſtrait and difficult, that I could not endure it. I was not able to deny my fleſh, and live ſuch a life.

p. 130Anſw. 1. You were not Able, becauſe you were not Willing. What was there but your own wicked hearts that ſhould make ſuch a life ſeem grievous to you? Every thing is hard and grievous to him who loaths it, and whoſe heart is againſt it. The chief thing that God called you to, was to Love him, and make him your Delight. And are Love and Delight ſuch grievous things? It was not grievous to you to love your meat, or drink, or money: It was no hard matter to you to love a friend that loved you▪ no nor to love your ſin, which was your enemy: And what ſhould make it ſeem hard to Love God, but a wicked heart? Is not he Better, and more Lovely then all theſe? And had you but Loved him, all the reſt of his ſervice would have ſeemed eaſie to you. To think of him, to ſpeak of him, to pray to p. 131him▪ to praiſe him, yea, to deny all and ſuffer for him, would have been ſweet and pleaſant to you, ſo far as you had Loved him. It was not God therefore, but your own naughty hearts, that made his work ſeem grievous to you, and the way to heaven ſeem hard. He told you truly▪ that his yoak was eaſie, and his burden light, and his Commandments were not grievous▪ Mat. 11.29. 1 Joh. 5.3. They that tryed them, found them the very Joy and Delight of their ſouls, and why could not you do ſo?

2. But what if the way to heaven had been harder then it was? was not heaven worth your labor? were you afraid of being a loſer by it? Could not God requite your labour or ſufferings? Doth any Repent when they come to Heaven▪ that it coſt them ſo dear to come thither? And is not hell p. 132worſe then the hardeſt way to heaven? ſeeing you have choſen hell to ſave you a labour and ſuffering in this life, you muſt have your choice. And ſeeing you thought not everlaſting life to be worth ſo much as God required, that is, the Accepting thankfully, and minding, and ſeeking, and preferring it before this life, you have none to blame for the loſs of it but your ſelves.

The eighteenth Excuſe. It was God that made me of a ſenſual nature: he gave me an Appetite to Meat, and Drink, and Eaſe, and Luſt; He gave me that fleſh which ruled me: How then can he condemn me, for living according to the nature which he gave me?

Anſw. He gave that Appetite to be exerciſed moderately under the rule of reaſon, for the preſervation and propagation of mankind. p. 133But did he not alſo give you Reaſon to govern that Appetite? and the Revelation of his will to guide that Reaſon? He gave you your fleſh, to be a ſervant, and not a maſter Your beaſt hath fleſhly Appetite without reaſon; and therefore God hath put him under you who have Reaſon that you ſhould Rule him. Will you let your beaſt do what he liſt▪ and madly run upon whom he liſt, and ſay, you do but let him live according to his nature, which …od hath given him? Why God that gave him ſuch a nature did intend him to be Ruled by a higher nature, even by the Reaſon which he gave to you: And ſo he did alſo by your fleſh, and ſenſual Appetite.

The ninteenth Excuſe. But I lived among ſo many baits, which enticed this fleſh, that I could not reſiſt them. My meat was a ſnare p. 134to me, my drink a ſnare, my cloaths, my houſe, my land a ſnare, every beauty that I ſaw was a ſnare: and the better all theſe were the ſtronger was my ſnare. If God would not have had my heart enſnared and drawn from him, he ſhould not have put ſo many baits in my way. Yea and they were ſo Neer to me, and Daily with me, that though I was reſolved to forbeare them before, yet when they were brought to my hand, I could not forbeare.

Anſw. Is this the thanks that God hath for his mercies? He ſ…nt you all theſe as favours from his own hand: He wrote his own name upon them, that in them you might ſee his power, and wiſdom, and goodneſs, and ſo be led up to the Conſideration of him, that you might fall in love with himſelf, who was the fountain, the life, the end of all▪ And do you p. 135overlook God in the creature, and live as without him in the world, and dote upon that which ſhould have drawn you to himſelf▪ and then lay the blame on God? If he ſend a Suitor to ſpeak to you in his name, and write you a love Letter with his own hand, will you fall in Love with the Meſſenger, or the Letter, and neglect the Sender, and then blame him that wrote his letter on ſo fair a paper, or in ſo neat a hand, or that ſent it by ſuch a comely Meſſenger? Certainly, theſe Excuſes are too groſs, to take with the wiſe and righteous God, or to ſeem ſuffi…ient to a well-informed Conſcience.

2. And whereas you ſpeak of the power of theſe objects, was there not much more in God, in Chriſt, in the promiſed glory, to have drawn your heart another way? why then did not theſe take p. 136as much with you as the other? You could not chooſe, forſooth, but be enticed with ſuch baits as were fitted to your ſenſual Appetite, and ſuch things as a dog or a ſwine may enjoy as well as a man▪ But you could chooſe, when Chriſt and glory were offered you: yea you did chooſe to refuſe the offer, and tread them under feet by your neglect! When Satan ſet your Cups, and your harlots, and your profits before you, on one ſide; did not God ſet his favour and everlaſting happineſs on the other ſide? And was it wiſe or equal dealing to pref…rr your luſts before that glory?

3. Moreover, it was not in the power of any of thoſe baits to force your will, or to neceſſitate you to choſe them: They could be but Baits to entice you; and it was ſtill in your own choice, whether you would yield to the enticement, p. 137and chooſe them or not. Shall every man be falſe to God, that hath any bait to entice him from him? will you excuſe your child or friend, if he would be falſe to you, upon as great enticements as theſe? If a cup of drink, or a where, or a little gain, could draw him more then all your love and intereſt, I do not think you would hold him excuſed.

4. And whereas you ſpeak of the Ne…rneſs and Continuance of theſe allurements, I would fain know, was not God as Neer you, and Continually neer you, to draw you to himſelf? Faith might have ſeen him, though fleſh and blood cannot. Did he not ſtand by you when you were in your cups, and luſtful Pleaſures? Did he not tell you of the danger, and offer you far better things, if you would obey him and deſpiſe thoſe baits? But you would hearken to p. 138none of this; You ſhould have remembred that he ſtood over you, and was looking on you; and you ſhould have ſaid as Joſeph, Gen. 39.9. How can I do this great wickedneſs, and ſin againſt God? You had alſo Scripture neer you, and Reaſon neer you, and Conſcience neer you, as well as the bait was neer you. And therefore this is a vain Excuſe.

The twentieth Excuſe. It was God that let looſe the Devil to Tempt me; and he was too ſubtile for me to deal with: and therefore what wonder if I ſinned, and were overcome?

Anſw. 1. He did not let looſe the Devil to conſtrain you to ſin. He could but entice, and you might chooſe whether you w…uld yield. The Devil could neither make you ſin againſt your will, nor yet Neceſſitate you to be willing.

p. 1392. You were a ſure friend to Chriſt that while, that would forſake him as oft as you were tempted by the Devil. Is that a friend or a ſervant worthy to be regarded, that will diſobey you, or betray you as oft as he is tempted to it?

3. Will you excuſe your ſervant, if he leave your work undone, and follow cards, or dice, or the Ale-houſe, and ſay, I was tempted to it by one that was cuninger then I? ſhall every Murderer or Thief eſcape hanging, becauſe the Devil was too cunning for him in his Temptations? would you have the Jury or the Judge to take this for a good excuſe?

4. And why did you not hearken to God that ent…ced you the other way? You forget what helps he afforded you to diſcover the wiles of Satan, and to vanquiſh the Temptation? He told you it was an enemy that tempted you: and would you hearken to an enemy? He told you it was a dream, a ſhadow, a painted pleaſure, a guilded carkaſs, a lying promiſe, and deceitful vanity by which you were tempted; And yet would you regard it before your God? He told you that it was your God, your Saviour, your hopes, your everlaſting happineſs that the Tempter would begu…le you of▪ And yet would you be beguiled? He told you, and plainly, and often told you, that the Tempter would lead you to eternal fire, and undo you everlaſtingly before you were aware; and that a fatal hook was covered with that bait: And yet would you ſwallow it?

5. It is plain by all th…s, that it was not your natural weakneſs p. 141of faculties that cauſed you to be overcome by the ſubtilties of the Devil, as a ſilly child is deceived by a crafty fellow that overwits him: But it was your careleſneſs, inconſiderateneſs, your ſenſual inclinations, and vicious diſpoſition, that drew you to a wilful obeying of the tempter, and rejecting the wholſom advice of Chriſt. This therefore is a frivolous Excuſe of your ſin.

The one and twentieth Excuſe. But I hope you will not ſay that all men have Free Will! And if my will were not free, …ow could I chooſe but ſin?

Anſw. Your will was not free from Gods Rule and Government; nor was it free from its natural inclination to Good in general; for either of theſe were more properly ſlavery. 3. Nor was it free from the Influence of a dark underſtanding. 4. Nor free p. 142from its own contracted vitious Inclination. 5. Nor freed from the Temptations of the fleſh, the world and the Devil.

But it was 1. Free from any natural Determination to evil, or to any thing that was doubtful. 2. And free from the Coaction or Violence of any. 3. And free from an irreſiſtible Determination of any exterior cauſe, at leaſt, ordinarily. So that naturally, as men, you have the power or faculty of determining your own wills, and by your wills▪ of Ruling your inferiour Faculties in a great meaſure; yea of Ruling the ſenſes and the Phantaſie it ſelf, which doth ſo much to diſpoſe of our Underſtanding. And if your wills which are naturally free, are yet ſo habitually vitious, that they encline you to do evil, that is not an excuſe, but an Aggravation of your ſin. But of this more, under the next.

p. 143The two and twentieth Excuſe. But I have not Power of myſelf to do any thing that is good: What can the creature do? without Chriſt we can do nothing. It is God that muſt give me Ability, or I can have none: and if he had given it me, I had not been an Ʋnbeliever or Impenitent. I can no more Believe of my ſelf, than I can fulfill the Law of my ſelf.

Anſw. 1. Theſe are the vain Cavils of learned folly, which God will eaſily anſwer in a word. The word [Power] is taken in ſeveral ſenſes. Sometime, and moſt commonly and fitly, for a faculty or ſtrength by which a man Can do his duty if he Will. This Phyſical Power you have, and the worſt of ſinners have while they are men on earth. Were they Actually willing, they might Acceptably perform ſincere obedience; And were they Diſpoſitively p. 144willing, they might Actually Believe and will. And thus the ungodly have Power to Believe.

2. Sometime the word [Power] is taken for Authority, or Leave; for legal or civil Power. And thus you have all not only Power or Liberty to Believe; but alſo a Command, which makes it your Duty, and a Threatning adjoyned, which will condemn you if you do not.

3. Sometime the word [Power] is taken Ethically and leſs properly, for a Diſpoſition, Inclination, Habit or Freedom from the contrary habit or diſpoſition. And in this ſenſe, its true, that none but the effectually called have a Power to Believe. But then obſerve, 1. That this is but a moral leſs proper, and not a Phyſical proper Impotency: And therefore Auſtin chuſeth rather to ſay, p. 145that all men have power to believe, but all have not a Will, or Faith it ſelf; becauſe we uſe to difference Power from willingneſs; and willingneſs actuateth the Power which we had before. And therefore our Divines chooſe rather to call Grace a Habit, when they ſpeak exactly, then a Power; and Dr.Twiſs derides the Arminians for talking of a Power ſubjected in a Power. 2. Note that this Impotency is but the ſame thing with your unwillingneſs and wilful blindneſs, in another word. 3. Note that this Impotency is long of our ſelves as to the Original, and much more as to the not-curing and removing of it. Hath God given you no means towards the cure of this diſability, which you have neglected? 4. Note that this Impotency is no juſt excuſe, but an Aggravation of your ſin. If you p. 146were willing to be the ſervant of Chriſt, and yet were not Able, either becauſe he would not accept you, or becauſe of a want of natural faculties, or becauſe of ſome other natural difficulty which the willingeſt mind could not overcome; this were ſome Excuſe: But to be Habitually wilful in refuſing Grace, is worſe then to be meerly Actually unwilling. If a man have ſo accuſtomed himſelf to murder, drunkenneſs, ſtealing, or the like wickedneſs, ſo far that he cannot leave it, will you therefore forgive him, or will any Judge or Jury hold him excuſed? Or rather think him the more unfit for mercy? 5. Note alſo that the want of a ſupernatural Habit, no nor the preſence of the contrary Habit, do not Efficiently determine the will to particular acts: much leſs take away its natural Freedom. 6. And p. 147that till Habits attain an utter predominancy, (at leaſt) there is a Power remaining in the will to reſiſt them, and uſe means againſt them. Though Eventually the perverſe Inclination may hinder the uſe of it.

The three and twentieth Excuſe. I have heard from learned men, that God doth determine all Actions Natural and Free, as the firſt efficient Phyſical Immediate Cauſe; or elſe nothing could Act. And then it was not long of me that I chooſe forbidden Objects, but of him that irreſiſtibly moved me thereto, and whoſe Inſtrument I was.

Anſw. This is a trick of that wiſdom which is fooliſhneſs with God, and to be deceived by vain Philoſophy.

1. The very principle it ſelf is moſt likely to be falſe, and thoſe that tell you this, to err. Much p. 148more, I think, may be ſaid againſt it then for it.

2. I am ſure it is either falſe, or reconcileable with Gods Holineſs, and mans liberty and culpability; ſo that its a mad thing to deceive your ſelves with ſuch Philoſophical uncertainties, when the Truth which you oppoſe by it is infallibly certain. That God is not the Author of ſin, but man himſelf, who is juſtly condemned for it, is undoubtedly true: and would you obſcure ſo clear a Truth, by ſearching into points beyond humane reach, if not unſound, as you conclude them?

The four and twentieth Excuſe. But at leaſt, thoſe learned Divines among us that doubt of this, do yet ſay that the will is neceſſarily and infallibly Determined by the Practical Ʋnderſtanding, and that is as much unreſiſtibly neceſſitated by Objects: and therefore p. 149whatever act was done by my underſtanding or will, was thus neceſſitated, and I could not help it. They ſay, Liberty is but the Acting of the faculty agreeably to its nature: And it was God as Creator that gave Adam his faculties: and God by providential diſpoſe, that preſented all Objects to him, by which his underſtanding, and ſo his will were unavoidably neceſſitated.

Anſw. This is of the ſame nature with the former; uncertain, if not certainly falſe. Were this true, for ought we can ſee, it would lay all the ſin and miſery of the world on God, as the unreſiſtable neceſſitating Cauſe; which becauſe we know infallibly to be falſe, we have no reaſon to take ſuch principles to be true, which infer it. The underſtanding doth not by a neceſſary efficiency Determine the will, but morally; p. 150or rather is regularly a Condition or neceſſary Antecedent, without which it may not Determine it ſelf. Yea the will by commanding the ſenſe and phantaſie, doth much to determine the underſtanding. As the eye is not neceſſary to my going, but to my going right, ſo is not the Underſtandings Guidance, neceſſary to my willing (there the ſimple Apprehenſion may ſuffice) but to my Right willing. There are other wayes of Determining the will. Or if the Underſtanding did Determine the will Efficiently and Neceſſarily, it is not every act of the underſtanding that muſt do it▪ If it be ſo, when it ſaith, This muſt be don, & ſaith it importunatly; yet not when it only ſaith, This may be done, or you may venture on it; which is the common part which it hath in ſin.

I am not pleaſed that theſe curious Objections fall in the way, p. 151nor do I delight to put them into vulgar heads; but finding many young Schollars and others that have converſed with them, aſſaulted with theſe Temptations; I thought meet to give a touch, and and but a touch, to take them out of their way; As Mr. Fenner hath done more fully in the Preface to his Hidden Manna, on this laſt point, to which I refer you. I only add this;

The will of man in its very Dominion doth be are Gods Image. It is a ſelf Determining Power, though it be byaſſed by Habits, and needs a Guide. As the Heart and Vital Spirits by which it acteth, are to the reſt of the Body, ſo is It to the ſoul. The Light of Nature hath taught all the world, to carry the Guilt of every crime to the will of man, and there to leave it; Upon this all Laws and Judgements are p. 152grounded. From Ignorance and Intellectual weakneſs, men commonly fetch. Excuſes for their faults; but from the Will they are Aggravated. If we think it ſtrange that mans will ſhould be the firſt cauſe, ſo much as of a ſinful mode, and cannot anſwer all occuring Objections; It may ſuffice that we are certain the Holy Majeſty is not the Author of ſin; and he is able to make all this as plain as the Sun, and eaſily anſwer all theſe vain Excuſes, though we ſhould be unable. And if we be much ignorant of the frame and motions of our own ſouls, and eſpecially of that high ſelf determining principle, Free-Will, the great ſpring of our Actions, and the curious Engine by which God doth Sapientially Govern the world, it is no wonder; Conſidering that the ſoul can know it ſelf but by Reflexion, and God gave p. 153us a ſoul to uſe, rather than to know it ſelf; and to know its qualities and operations, rather then its Eſſence.

The five and twentieth Excuſe. No man can be ſaved, nor avoid any ſin, nor believe in Chriſt, but thoſe whom God hath predeſtinated thereto. I was under an irreverſible Sentence before I was born: & therefore I do nothing but what I was predeſtinated to do, & if God decreed not to ſave me, how could I help it.

Anſw. 1. Gods Judgements are more plain, but his Decrees▪ or ſecret purpoſes are myſterious; And to darken certainties, by having recourſe to points obſcure, is no part of Chriſtian wiſdom. God told you your Duty in his word, and on what terms you muſt be Judged to Life or Death; Hither ſhould you have recourſe for direction, and not to the unſearchable myſteries of his mind.

p. 1542. God decreeth not to Condemn any but for ſin. Sin, I ſay, as the Cauſe of that Condemnation, though not of his Decree.

3. Gods Decrees are acts Immanent in himſelf and make no change on you, and therefore do not neceſſitate you to ſin, any more then his fore-knowledge doth. For both cauſe only a neceſſity of Conſequence, which is Logical, as the Divines on both ſides do Confeſs. And therefore this no more cauſed you to ſin, then if there had been no ſuch Degree. And its a doubt whether that Decree be not negative; A willing ſuſpending of the Divine will, as to evil; or at moſt▪ A purpoſe to permit it.

The ſix and twentieth Excuſe. If it be no more, yet doth it make my perdition unavoidable; For even Gods foreknowledge doth ſo; p. 155For if he foreknow it, all the world cannot hinder it from coming to paſs.

Anſw. Muſt God either be Ignorant of what you will do, or elſe be the cauſe of it? If you foreknow that the Sun will riſe tomorrow, that doth not cauſe it to riſe. If you foreknow that one man will murder another, you are not the cauſe of it by foreknowing it. So is it here.

The ſeven and twentieth Excuſe. God might have hindred my Sin and Damnation if he would▪

Anſw. And will you wilfully ſin, and think to ſcape becauſe God doth not hinder you? The Prince that makes a Law againſt murder, could lock you up, and keep you from being a Murderer! But are you excuſable if he do not? We are certain that God could have hindred all the ſin and p. 156death, and confuſion, and miſery, that is in the world: And we are as certain that he doth not hinder it, (but by forbidding it, and giving men means againſt it): And we are certain that he is Juſt, and Good, and Wiſe in all; and not bound to hinder it: And what his Reaſons are, you may better know hereafter: In the mean time, you had been better have looked to your own Duty.

The eight and twentieth Excuſe. How could I be ſaved if Chriſt did not dye for me? He dyed but for his Elect: and none could be ſaved without his Death.

Anſw. He did dye for you, and for more than his Elect, though he Abſolutely purpoſed only their ſalvation. Your ſins crucified him, and your debt lay upon him; and he ſo far ranſomed you, that nothing but your wilful p. 157refuſal of the benefits could have condemned you.

The nine and twentieth Excuſe. It was Adams ſin that brought me into this Depravedneſs of will, which I can neither cure, nor could prevent.

Anſw. 1. If Adam caſt away his holineſs, he could no more convey that to us which he caſt away, then a Nobleman that is a Traytor, can convey his loſt Inheritance or Honours to his ſon.

2. You periſh not only for your Original ſin, but for Rejecting the Recovering mercy of the Redeemer: you might have had Chriſt and Life in him, for the Accepting.

The thirtieth Excuſe. God will require no more than …e gives. He gave me not Grace to Repent and Believe, and without his gifts I could not have it.

Anſw. 1. God will juſtly require p. 158more than he giveth; that is, The improvement of his G…fts, as Mat. 25. ſhews. He gave Adam but a Power to perſevere, and not Actual perſeverance: Yet did he juſtly puniſh him for want of the Act; even for not uſing by his own will, the Power which he had given him.

2. It is long of your ſelf if God did not give you Grace to Believe: It was becauſe you wilfully refuſed ſome preparatory Grace. Chriſt found you at a great diſtance from him, and he gave you Grace ſufficient, to have brought you neerer to him than you were; you had grace ſufficient to have made you better than you were, and reſtrained many ſins, and brought you to the means when you turned your back on them: Though this were n…t ſufficient to cauſe you to Believe, it, was ſufficient to have p. 159brought you neerer to Believing; and through your own wilfulneſs, became not Effectual: Even as Adam had ſufficient grace to have ſtood, which was not Effectual. So that you had not only Chriſt offered to you, if you would but Accept him; but you had daily and precious helps and means, to have cured your wills, and cauſed you to Accept him: for neglect of which, and ſo for not believing, and ſo for all your other ſins, you Juſtly periſh.

The one and thirtieth Excuſe. Alas man is a worm, a dry leaf, Job 13.25 a ſilly fooliſh creature: and therefore his Actions be not regardable, nor deſerve ſo great a puniſhment.

Anſw. Though he be a worm, and as nothing to God, and fooliſh by ſin, yet is he naturally ſo noble a creature, that the Image p. 160of God was on him, Gen. 1.26. and 5.1. Jam. 3.9▪ and the world made his ſervants, and Angels his attendants Heb. 1.14. ſo noble, that Chriſt dyed for him, God takes ſpecial care of him; He is capable of knowing and enjoying God; and heaven is not thought too good for him if he will obey. And he that is capable of ſo great Good, muſt be capable of as great Evil, and his waies not to be ſo overlooked by that God that hath undertaken to be his Governor: When it tendeth to Infidelity, the Devil will teach you to Debaſe man, even lower than God would do.

The two and thirtieth Excuſe. Sin is no Being: and ſhall men be damned for that which is nothing?

Anſw. 1. It is ſuch a mode as deformeth Gods creature. It is a moral Being, It is a Relation of p. 161our actions and hearts to Gods will and Law.

2. They that ſay, ſin is nothing, ſay Pain and Loſs is nothing too. You ſhall therefore be paid with one nothing for another. Make light of your miſery, and ſay, It is nothing, as you did of your ſin.

3. Will you take this for a good Excuſe from your children or ſervants, if they abuſe you? Or from a Thief or Murderer? ſhall he eſcape by telling the Judge that his ſin was Nothing? Or rather have death, which is nothing, as the juſt Reward of it?

The three and thirtieth Excuſe. But ſin is a Tranſient thing. At leaſt it doth God no harm, and therefore why ſhould he do us ſo much harm for it.

Anſw. 1. It hurts not God, becauſe he is above hurt: No thanks to you, if he be out of your p. 162reach. 2. You may Wrong him, when you cannot Hurt him. And the wrong deſerves as much as you can beare. If a Traytor endeavour the death of the Prince, in vain, his endeavour deſerves death, though he never hurt him. You deſpiſe Gods Law and Authority; you cauſe the Blaſpheming of his name, Rom. 2.24. He calls it A preſſing him as a Cart is preſſed with ſheaves, Amos 2.13. and a grieving of him.

3. And you wrong his Image, his Church, the publike good, and the ſouls of others.

The four and thirtieth Excuſe. But Gods nature is ſo Good and Merciful, that ſure he will not damn his own creature.

Anſw. 1. A merciful Judge will hang a man for a fault againſt man: By proportion then what is due for ſin againſt God?

2. All the death and calamity p. 163which you ſee in the world, comes from the anger of this merciful God: why then may not future miſery come from it?

3. God knoweth his own mercy better then you do; and he hath told you how far it ſhall extend.

4. He is infinitly merciful; but it is to the Heirs of mercy: Not to the final Rejecters of his mercy.

5. Hath not God been merciful to thee, in bearing with thee ſo long, and offering thee Grace in the blood of Chriſt, till thou didſt wilfully reject it? Thou wilt confeſs to thy everlaſting wo that …od was merciful; Had he not been ſo merciful, thou wouldſt not have been ſo miſerable for rejecting it.

The five and thirtieth Excuſe. I would not ſo Torment mine enemy my ſelf.

p. 164Anſw. No reaſon you ſhould. Is it all one to wrong you, and to wrong the God of Heaven? God is the only Judge of his own wrongs.

The ſix and thirtieth Excuſe. All men are ſinners; and I was but a ſinner.

Anſw. All were not Impenitent, Unbelieving, Rebellious ſinners; and therefore all are not unpardoned condemned ſinners. All did not live after the fleſh, and refuſe to the laſt, to be converted, as you did. God will teach you better to difference between ſinners and ſinners.

The ſeven and thirtieth Excuſe. But if Chriſt have ſatisfied for my ſins, and dyed for me, then how can I juſtly ſuffer for the ſame ſins? will God puniſh one ſin twice?

Anſw. 1. Chriſt ſuffered for man in the Nature of man; but p. 165not in your perſon, nor you in him: It was not you that provided the price, but God himſelf; Chriſt was not mans Delegate in ſatisfying, and therefore received not his Inſtructions from us, nor did it on our terms, but his own. It was not the ſame thing which the Law threatned, that Chriſt underwent: for that was the Damnation of the ſinner himſelf: and not the ſuffering of another for him, it cannot therefore be yours, but on Chriſts own terms. He dyed for thy ſin, but with this intent, that for all that, if thou Refuſe him, thou ſhalt dye thy ſelf. It is therefore no wrong to thee to dye, for it was not thou that dyedſt before: And Chriſt will take it for no wrong to him: For he will Judge thee to that Death. It is for refuſing a Chriſt that dyed for thee, that thou muſt periſh for ever.

p. 166The eight and thirtieth Excuſe. But I did not Refuſe Chriſt. I believed a…d truſted in him to the l…ſt; and Repented of my ſins, though I ſometime was overtaken with them.

Anſw. Had this been True, thy ſin would not have condemned thee. But there is no mocking God. He will ſhew thee then thy naked heart, and convince thouſands that thought they Believed and Repented, that indeed they did not. By thy works alſo will this be diſcovered, that is, by the main bent and ſcope of thy life, as Matth. 25. throughout; and Jam. 2.

The nine and thirtieth Excuſe. I did many Good Works; and I hope God will ſet thoſe againſt my evil works.

Anſw. Thy good works were thy ſins, becauſe indeed they were not good, being not done in ſincerity p. 167of heart for God. The beſt mans works have ſome infirmity, which nothing can cleanſe but the blood of Chriſt, which thou haſt made light of, and therefore haſt no part in. If all thy life had been ſpent in perfect works except one day, they would not make ſatisfaction for the ſins of that day; For they are but part of thy Duty. Wo to him that hath no better a Saviour at Judgement, then his own good works.

The fourtieth Excuſe. I lived in poverty and miſery on earth, and therefore I hope I have had my ſuffering here, and ſhall not ſuffer in this world, and another too.

Anſw. 1. By that Rule all poor men, and murderers, and thieves that are tormented and hanged, ſhould be ſaved. But as Godlyneſs hath the promiſe of this life and that to come, ſo Impenitency and Wickedneſs hath the Threatning p. 168of this life, and that to come.

2. The Devils and the damned have ſuffered much more than you already: and yet they are never the neerer a deliverance. When thou haſt, ſuffered ten thouſand years, thy pain will be never the neerer an end. How then can a little miſery on earth prevent it? Alas poor ſoul, theſe are but the foretaſts and beginnings of thy ſorrow. Nothing but pardon through the blood of Chriſt could have prevented thy Condemnation, and that thou rejectedſt by Infidelity and Impenitency: His ſufferings would have ſaved thee, if thou hadſt not Refuſed him: But all thine own ſufferings will yield thee no Relief.

So much for the anſwering of the Vain Excuſes which poor ſinners are ready to make for themſelves. p. 169Wherein I have been ſo large, as that this part I confeſs is diſproportionable to the reſt: but it was for theſe two Reaſons.

1. That poor careleſs ſouls might ſee the vanity of ſuch Defences; and conſider, if ſuch a worm as I can eaſily confute them, how eaſily and how terribly will they be all anſwered by their Judge?

2. I did it the rather, that godly Chriſtians might the better underſtand how to deal with theſe vain Excuſes when they meet with them; which will be daily, if they deal with men in this ſad Condition.