Discourse of Excuses, Treatise · Chapter 11
CHAP. XI. The Application of the whole.
HAving gone thus far in the Explicatory part of the nature and ſeveral kinds The Application.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. By way of Lamentation.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 Integrity, when the Image of God was upon man, and his Tabernacle with man: Man being like the Moon at full, full of tranſcendent light; God as the Sun directly beholding him, and man as the Moon in her fulneſs reflecting the glory of his received light to his Creator again. Man once a Companion of Angels, and a Compendium, 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 Acts 17. 28.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 Conſcience have ſuffered ſo great an Ecclipſe, ſo that the light which was in us is now darkneſs; the natural man conceiveth not the 1 Cor. 2. 14.things of God; and in ſtead of that propenſeneſs to good, and rectitude in our mind, now all his imaginations are evil. We Gen. 6. 5.may not only ſay, O Lucifer how art thou the greater Light fallen? But O man, the ſecond great Luminary, how art thou fallen too? Well might the ancient Iſraelite weep who had ſeen the former Temple in Ezra 3. 12.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 miſruled, and loſt all. The golden age and 2 Chron. 12. 10.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 Job 30. 29. & 1… 14.Vermin his Aſſociates. Well might Nebuchadnezzar 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 Lam. 2. 13.the Sea, who can heal thee? Where is man's Wiſdom now! have they no underſtanding, 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 Excuſes?
Woe to the World becauſe of Offences, was Mat. 18. 7.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 Excuſes; when to confeſs ſin, Excuſes; when to Duty, we put off with Excuſes; when to believe, we make Excuſes; when the higheſt 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 Diſcourſe, and another may come after and find an hundred more, and yet leave gleanings 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 Sam. 20. 38.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 remove ſlowly, loath to part with it, as Jacob with Benjamin: Cry out for it, as Micah Judg. 18. 14.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 2 Sam. 3. 15.can't part without tears; and in ſtead of going far, we do as Hagar, ſit down within a bow ſhoot, loath to ſee ſin die, and return Gen. 21. 16.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 civilly 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 unpleaſing 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 matter 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 Companions to importune me, how could I refuſe? Beſides, what ſome ſcrupulous perſons, 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 infirmities? 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 Promiſes, Chriſt's Merits, the Doctrines of free Grace, juſtification by Faith, remiſſion of Sins, imputed Righteouſneſs, and our purpoſes of Repentance hereafter.
6. When excited to holineſs, we plead the diſrepute Holineſs is in, the inconveniences we may meet with, the Aſperſions caſt upon the Godly, the Afflictions and Tryals they meet with, the difficulties in the way of Salvation, the ſcandalous 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 Sam 3. 10.thy Servant heareth, as Samuel; or Lord, what wilt thou have me to do? with Paul. Acts 9. 6.How many put-offs? I have put off my Cant. 5. 3.Coat, how ſhall I put it on? I have much indiſpoſition at preſent. It is unſeaſonable, 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, only 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 Command 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 ſtrictneſs, difficulty, unpleaſantneſs is in the way to Heaven! my Ignorance, want of breeding, unaccuſtomedneſs to ſuch courſes may excuſe me; others again, I am for it, like Hag. 1. 2.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 Lu. 9. 61.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 acceptance 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, Experiences, &c. how ſhould I believe?
Thus we ſee there is nothing but Excuſes, 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 upright, but he hath ſought out many Inventions, ratiocinia Junius renders it, Reaſonings, (ſtrange Reaſonings) Computationes, Ar. Montan. Reckonings (ſtrange Reckonings,) doth not this plainly ſhew our Nature 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 Religiouſneſs, 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 intended good, fruſtrate Gods gracious Tenders and Promiſes as much as in us is, to obſtruct 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 increaſe thy trouble, adding inward to outward? 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 confounded as he that ſtood ſpeechleſs, having nothing Mat. 22. 12.to ſay for thy ſelf.
And conſider laſtly, if it be not through theſe that millions of Souls do daily miſcarry and are ſhut out of Heaven, having by them ſhut themſelves out of Grace before. Now lay all theſe together, and tell me ſeriouſly if here be not juſt matter of Lamentation. Sit thee down therefore good Chriſtian, and before thou paſſeſt from this, conſider if this be not, or hath not been thy caſe, and that theſe many Excuſes have not left thee without Excuſe at the laſt.
2. From this uſe of General Lamentatation 2 Uſe of Humiliation.we may proceed to Particular Humiliation; 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 Gen. 41. 9.day, and ſay this concerneth me, I have been wont to excuſe my faults, ſometimes 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 before, or worſe may; be ſuch as Corah, we will not come; We will not have this Man Num. 16. 14. Lu. 19. 14. Pſal. 12. 4.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 ſojourn 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 Excuſes 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 accuſing Satan, ſome God; his Decrees have made them careleſs; his Severity deſperate; 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 Inhabitants, 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 Holineſs, Preciousneſs in the Promiſes, Glory 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 repulſes 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 miſcarriage againſt the Goſpel.
Firſt it ſtands guilty of the Breach of the whole Law, both of the firſt and ſecond 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 omiſſion, the Knowledge, Love, Joy, Delight in God, obedience to him, calling upon, praiſing and ſerving him is neglected upon pretence 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 Lud. Vi…es.ſhe Gods, ſaith one of their own, and worſhip them no otherwiſe then God himſelf. They pray to the Virgin Mary as to God, and preferr her ſometimes to Chriſt himſelf, 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 lawful to appeal from the Sons Juſtice to her Mercy; and that the Souls Plaiſter is compounded of the Mothers Milk and the Sons Bloud; no greater Blaſphemy or Impiety can be uttered, yet have they their Arguments, 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 leaving 1 Sam. 28. 15.God to go to the Witch, viz. Becauſe God would not honour him with an Anſwer at his Deſire; Ahaz had ſomewhat to plead for his renouncing God, and ſetting up the Gods of Edom, becauſe 2 Ch. 28. 23.he was ſmitten by the Edomites.
2. As for the ſecond Commandment, concerning Inſtituted Worſhip, a world of Excuſes have been found out to evacuate it, till they at Rome have turned it out of the Decalogue, and ſet an Et Caetera only in the room of it. Jeroboam had an Excuſe for his neglect of the Inſtituted Worſhip in the Temple, and ſetting up his Calves, it was to eaſe the People of much unneceſſary Labour. The Papiſts 1 K. 12. 28think the ſpiritual and ſimple Worſhip 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 Crucifix with Latreia (the ſame worſhip whch is given to the Deity) ſo it be with theſe Excuſes and Crotchets of diſtinctions, 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 Saviour, 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 breakers. If I reſt, though I ſanctifie not that Day to the ſolemn ſervice of God (publick 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 ſecond 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 injurious to men, as guilty of impiety againſt God: Theſe fill Church, State, Families with confuſion and diſorder. The Mother of Sedition, Rebellion and Diſobedience in the State, of Schiſm, contempt 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 neglected; 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 Sam. 2. 17. 2 Chron. 13. 7.weak, caſt off their Yoke, as did Jeroboam, who conſpired to depoſe his Lord and Soveraign.
Sometimes again in Exceſs, what Superiours command, we muſt obey; as they lead, we may follow; what they preſcribe, 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 Betters, 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 Challenge: 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 Gen. 4.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 Adultery, 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 random, 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 wholly taken away by Excuſes. If I ſteal, better ſo then ſtarve. If I be falſe to my Maſter 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 Bargaining 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 commit 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 abode not in the truth, and yet pleads for all manner of untruths. If I tell an untruth, 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 undermine him as Ziba did Mephiboſheth, or if I envy, repine at, or maligne my Neighbours 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 offenders 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 receiving 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 rebellious and gainſaying people.
2. Are as injurious to Chriſt, ſlighting his Perſon and Kingly power, becauſe his Viſage ſo marred, Outſide ſo mean, Parentage ſo low, Followers ſo inconſiderable, his Precepts ſo pure, Yoke ſo ſtrict, Croſs Mat. 11. 6.ſo heavy and ignominious, that he goes for a bleſſed man that was or is not offended in him. They caſt him out of the Vineyard, and had a reaſon for it, then the Inheritance was their own. They take Mat. 21▪ 38.away his Life, and have a Law and great Reaſon of State for it, to prevent the Roman 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 ſtumble at the imputed Righteouſneſs of Chriſt, Ro. 10. 23.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 Corroborate (but indeed to Invalidate) the alone all-ſufficient Satisfaction of Chriſt. Excuſes have corrupted the Doctrine of Grace laid down, Tit. 2. 11, 12. Perverted 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 Remiſſion 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 Motions, Excitations, Convictions, as did Felix, not regarding his preſent, firſt, ſecond 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 Judg. 16. 20.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 Woman whom thou gaveſt me. Gods Patience, 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 delivered 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 poyſonous nature, that it ſucks poyſon out of every thing, ſay that it is foreign, 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 perpetual back-ſlidings, to hold faſt Deceit, and Jerem▪ 8. 4 5. 8.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,3. Uſes for info…mation.
1. This may inform us, what a ſhifting Creature Man is, full of Shifts and Excuſes, 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 Meanders, 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 Ex. 5. 2.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 Repentance; ſometimes praying, anon ſaying his Prayers backwards. One while he ſends for Moſes, and intreats his Prayers, and ſeems ſtricken, Exod. 9. 27. At another 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 departed 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: Prov. 30. 19.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 Prov. 11. 30.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 Repentance, 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 Bp. Andrews.Death.
2. This gives us an account why there is ſo little true Grace, and ſo few real Converts in the world, ſo little Repentance, Faith, Obedience and Sincerity; the Reaſon 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 perform 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 chuſeth 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, Contrition, Humiliation, Mortification, Reformation. Prayer calleth for Watchfulneſs, Sobriety, 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. Sincerity 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 foreign, 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 between 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 himſelf, 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 provides his Son a Portion and ſets him up, that he may live like a Man, and he by improvidence makes all away, and becomes 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? Gen. 39 9.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 abhorring 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 Sam. 15. 13.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 confeſs 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, Gen. 44. 16.when indeed there was pure Innocence; Gehazi queſtioned and examined, denyes the Fact, Thy Servant hath been no where. 2 Kings 5. 25.What a difference was there between David's Repentance, and ſenſe of Sin, and Saul's unſenſibleneſs. The one cryes out, I have done fooliſhly, it is I, what have 2 Sam. 24. 17.theſe Sheep done? The other ſaid, It is not I that ſinned, but theſe Sheep, the People 1 Sam. 15. 21.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 Excuſes, 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 apprehend mine ſo great, as it cannot be forgiven. 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 2 Cor. 5. 20.them to be Reconciled, offers Grace, Mercy and Forgiveneſs freely; but then the Sinner will find the Caſe altered, Man will be the Petitioner then, and beſeech God to be reconciled, and beg for Mercy and Forgiveneſs 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 intreating 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 Excuſe me, if I ſhew no Obedience, and when thou calleſt, God will ſay, Excuſe me, if I Qui ſalvo metu & ſalva fide peccant, ſalva Venia in Gehennam detrudentur. Tertul.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 Prov. 1. 25, 26.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 promiſe of the Goſpel, to the Bloud of thy Son, when the Lord ſhall reply, My mercy was declared to them that fear me; my Goſpel for them that deny ungodlineſs, and Luk. 1. 50. Tit. 2. 12. 1 Jo. 1. 7.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 favour 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, Mordecai 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 Sentence, 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 opening their mouth in his behalf, but all ready to aggravate his Crimes, and to further …is deſtruction. Little did he ever think, he ſhould have ſeen ſuch a day. The like or worſe, will be thy caſe, preſuming Sinner, who now rely'ſt on the mercy of God, the bloud of Chriſt, the promiſes of the Goſpel, and the many Favours 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 mercies of God, riſe up againſt thee to condemn 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 ſeducing 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, Encouragement, 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 Commands! 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, unhappy 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 Prophaneneſs, Perſecution, and ſlighting of Mercy. Thoſe in the Parable had ſpecious Pretences, delivered themſelves in fair Language, I pray thee have me Excuſed, 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 Relative Duties alone, make not a Compleat Chriſtian, if Religious Relations be neglected, 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 loving Husband, and the beſt Wife in the world, if not alſo the beſt Chriſtian. To be the moſt provident, and indulgent Father, the moſt dutiful Child; if regardleſs of God. What a Soleciſm and Incongruity is that, the Man to have great reſpect 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 Relative Duties, relating to God, as to them to men, and thou art the right Chriſtian.
4. An Uſe of Examination.4 An Uſe of Examination.
We ſhall now proceed to an Uſe of Examination, 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 Diſciples, when call'd to follow Chriſt, left all immediately, and followed him? Do'ſt thou ſay, with Samuel, ſpeak Lord, thy Servant Mat. 4. 22. 1. Sam. 3. 9.heareth; with Eſay, here I am, ſend me; with Job, What I know not, teach thou Job 34. 32.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 perſons, wicked all Excuſes.
2. Doſt thou furniſh, and fortifie thy ſelf with good Excuſes, to keep thee ſtedfaſt, and unmovable in good, and reſolute againſt Evil; ſuch as Abrahams, I have lifted Gen. 14. 22.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 Jud. 11. 35▪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 Gen. 39. 9.God? Or Tamar's, when tempted to like filthineſs, I, whither ſhall I cauſe my 2 Sam. 13. 13.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. Jer. 35. 6.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 Mat. 3. 15.written, and I muſt keep me to the Rules of Scripture; to John, when he refuſed Mat. 4.out of modeſty, It becomes us to fulfil all righteouſneſs; again, to his Mother, when checked by her, Wiſt ye not, that I muſt Luk. 2. 49.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 conſent 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 Jo. 5. 19.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 Righteouſneſs, or want of legal Righteouſneſs; not ſelf-confidence, nor ſelf-diſtruſt; not ſpiritual 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 other 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 confidence; 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 Chriſtians, 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, ſaying 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, promiſes, oaths, many good duties, a negative, 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 Garment, too ſhort and ſcant to cover thy nakedneſs, as the Prophet ſaith. And Eſ. 28. 20.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 places: 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 proſper Jer. 2. 35. 37.in them.
The laſt uſe of Exhortation or Dehortation.
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 preſſing 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 Removers; 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 ready 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 commanded 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. Becauſe 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; leaving 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 remiſſion of Sin, there needs no more Excuſe, or covering of Sin; when ſin is pardoned, 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 Excuſatio, and ſo is the ſignification of the word grammatically:) it procures a Pardon, 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 cover 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 Prov. 28. 13.his ſins ſhall never proſper, but he that confeſſeth 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 ſinned, 2 Sam. 12. 13.done fooliſhly, wickedly, and the Prophet ſaid, The Lord hath taken away thy ſin, thou ſhalt not die. Not guilty is the worſt Plea we can make at Gods Tribunal, 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 Job 9. 15.he, I would not anſwer God ſo, but make my ſupplication, (as an humble Delinquent) 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 v. 30. 31.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 2 Sam. 19. 19, 20.his ſpeedy, and humbe ſubmiſſion, and acknowledgement of his offences, then either the innocent Amalekite, that brought 2 Sam. 1. 15. 2 Sam. 4. 12.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 Prodigal had better Entertainment at the Fathers hands, that cryed out, Father, I have ſinned, then the elder Brother, that pleaded, he had never offended. Judahs Ingenuous 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 comforting them.
3. In the third place, becauſe both Obedience 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 Joh. 1. 7. 9.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 Num. 35. 25.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 foreign, 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 Eſay. 50. 8is 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 Phil. 3. 9.Chriſt, if we ſpeak properly, is the only Cover-ſin, and his Bloud the only Expiation, 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 Act. 10. 43witneſs, that whoſoever believeth in him, ſhall receive forgiveneſs of Sins; and where Remiſſion 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 troubleth 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 Judg. 19. 20.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 Philem. 6. 18.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, Gen. 27. 13.only obey my voice. Chriſt hath redeemed 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 motion 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 Joſeph, when thou art ſollicited to any baſe and ſinful act, reſiſt it with this, How can I do this great wickedneſs, and ſin againſt Gen. 39. 9.God?
2. Get Tamars Excuſe, when ſet upon in the moſt violent manner, by thy deareſt Friend or Brother, to the perpetrating of any foul Sin, and ſay, Nay, my Brother deſiſt, perſwade me not, do not force me, no 2 Sam. 13. 11. 13.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 Shekles, 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 2 Sam. 18. 10, 11, 12.to touch the young man Abſalom; otherwiſe, 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 Soveraign, 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 Preferments in the World. 3. To be ſure nothing 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 queſtioned, will leave thee in the Lurch, when their own turn is ſerved.
4. Noble and magnanimous was that Neh. 6. 3.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 likely, 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 Nehemiah's Reſolution, when thou art entred upon any good Courſe, or all will come to nothing. Non Vacat is a better Plea ſometimes, Ep. Sanderſon.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 invited Jer. 35.by the Prophet Jeremy, and that by Gods own direction (to take tryal of their temperance and obedience) into the Chamber 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 Eph. 5. 18.drunk with Wine, wherein is Exceſs, my Lord and Saviour hath given me a Charge, Let not your Hearts be ſurcharged with ſurfeiting Lu. 21. 34.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 Jer. 35. 19.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 reprehended, Why haſt thou thus dealt with us, behold thy Father and I have ſought thee ſorrowing. His Reply and Excuſe was, I Luk. 2. 49.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 Buſineſs, 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 regular 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, healing, ſeeking to ſave what was loſt. And we ſo many Solſtices and irregular motions. Thy forwardneſs condemns our bacwardneſs, and thy Excuſe is our Reproach, 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-fellows, but in the Temple among the grave Doctors; nor as a ſpectator of them, or Gazer on the Structure and Ornaments of the Temple, but an attentive Auditor; and as a great Proficient, was able both to propound and anſwer with ſo much underſtanding 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 underſtanding 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 Civilities 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 ever 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; among the Doctors, or Teachers ſeldom, ſpecially expreſſing any reverence or devotion, but as if they came rather to ſcoff than learn. But let ſuch conſider ſeriouſly, 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 Acts 5. 28, 29.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, Act. …3. 1.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 Pet. 3. 21.good Conſcience. Saint Paul had as many 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 Nazarens (alias Chriſtians, or true Believers) as Tertullus laid to his charge; yet ſtands he like a Brazen Wall, and as eaſily acquits 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. Act. 24. 16.If thou haſt God and a good Conſcience on thy ſide, thou needeſt not care who is againſt 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 performances (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 Commandement 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 Inner Man, v. 22. That thou doſt heartily cloſe with that though it make againſt thee, and command more and better obedience then thou doſt perform, and reprove and threaten Sin.
I ſay this is a fair conflicting man's Excuſe, and doth clear thee from being a Hypocrite.
The fift and laſt Excuſe, and that which is ſimply and abſolutely the beſt and fitteſt 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 refugium, 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, Excuſe-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 undertake for us there is no fear of miſcarrying, 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 Interceſſion. 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 Servants, againſt their Accuſers; of his Diſciples 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 obdurate 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.