Discourse of Excuses, Treatise · Chapter 2

Discourse of Excuses · Treatise · Chapter 2

p. 7CHAP. II. The ſeveral Kinds of Excuſes.

EXcuſes are not all alike; ſome are good, ſome bad. We meet with ſeveral holy, juſt, honourable Excuſes in Scripture, which are for our imitation. Such was Holy Joſeph's, when ſollicited to uncleanneſs by his impudent Miſtris, How can I do Gen. 39. 9.Gen 39:9this great wickedneſs, and ſin againſt God? That of David, when preſſed to avenge himſelf of his Maſter and Sovereign Saul, God forbid that I ſhould do this thing to my p. 8Maſter the Lords Annointed, 1 Sam. 24. 6. and again, 1 Sam. 26. 9. Such that of the three Worthies, Dan. 3. 16. We are not careful to anſwer thee in this matter; our God is able to deliver us out of thy hand, and if not, we neither can nor will worſhip thy Image. Such that of the Apoſtles, We muſt obey Acts 5. 29.Acts 5:29God rather than Men. But our Diſcourſe is profeſſedly about bad Excuſes, I therefore paſs thoſe over.

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

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

In the firſt place, to begin with thoſe 1. Denying the Fact.that refer to Sin: The firſt Excuſe I ſhall take notice of, is, to deny the Fact. Not I, not I, is the old Put-off. Little leſs was that of our firſt Parents, when queſtioned about the firſt Tranſgreſſion; Not I, but the Woman; Not I, but the Serpent. The like Judas his impudent Reply, Is it I? q. d. Who will ſay it is? But moſt palpable that of Gehazi, who by one Lie told in his p. 9Maſters name, got of Naaman two great Bags of Silver, as much or more than he could carry, and two Changes of Rayment, and reckoned with himſelf what Purchaſes he ſhould make of Olive-yards, Vineyards, &c. But when he came back to his Maſter with another Lie in his Mouth, (as one Lie leads to another) Thy Servant 2 Kings 5. 25.2 Kgs 5:25went no whither, (as denying the Fact) he received a ſad Doom, The Leproſie of Naaman ſtick to thee, and to thy Seed for ever. A fit and juſt Brand for the Liars Forehead. Had every Liar one ſuch, there would be many a foul Face to be ſeen in the Streets. But how ordinary is it with young and old, Servants and Children, when done amiſs, to deny the fact, thinking thereby to excuſe and extenuate the fault, which doth but aggravate it, and of one fault makes two, as our Divine Poet,

Dare to be true, nothing can need a lie;Herbert.

A fault that needs it moſt, grows two thereby.

He that covereth his ſin (by a lie, or denial) Prov. 28. 3.Prov 28:3ſhall not proſper; but he that confeſſeth and forſaketh, ſhall find mercy both with God and Man.

2. A ſecond ſort will not tell you a p. 10downright Lie, but as handſomly as they 2. Artificial Storie, and fair Ta…es.can ſmother the Truth by an Artificial Story, and think their work is done. Thus did Joſeph's Brethren, when they had ſold their Brother, come home with a fair Tale, having ſtript him of his Garment, and dipt it in Blood, ſhew'd it to their Father; This we found, whoſe Garment it is we know not, Diſcern thou whether it be thy Sons, I Gen. 37. 32.Gen 37:32or no: And thought they ſhould never have heard more of it. But not onelyonly Murder, but Lying, and all Deceit will out; they were afterwards brought to much ſhame and horror for the fact: So, true is that of the Wiſeman, A lying tongue is but Prov 12. 19.Prov 12:19for a moment; but the lip of truth ſhall be eſtabliſhed for ever; may be blamed, never ſhamed.

A third ſort comes and pleads Ignorance, 3. Ignorance.and ſaith he knew not that it was evil. This was wicked Balaam's excuſe, when the Angel met him with a drawn Sword; I did not know, ſaith he, that it was not thy mind that I ſhould not go, I will therefore return, if it diſpleaſe thee, Num. 22. 35. Yes, Balaam, yes! thou kneweſt well enough; for the Lord had ſaid expreſly, ver. 12. Thou ſhalt not go, neither curſe them at all: Yet go he would, and curſe them too, though not in word, yet p. 11by that more curſed and pernicious counſel that he gave the Midianites, to entice the Iſraelites both to ſpiritual and bodily Fornication, with their Idolatrous Feaſts, and then with their Daughters. But though he eſcaped for a while, he was after cut apieces Num. 31. 8Num 31:8with the Sword.

It is true, there is an Ignorance, which if it be real (not pretended) invincible (not affected) doth in ſome ſort excuſe a tanto, though not toto, doth leſſen the offence: Such was Paul's, who therefore found mercy upon his repentance, becauſe what he had done formerly againſt the Church, he had done it ignorantly, and in his ſtate of 1 Tim. c. 13.unbelief; yet did he never after plead his Ignorance by way of Excuſe, but every where laments it, and the ſad effects of it.

4. A fourth ſtands up in his own defence, 4 My Nature.and pleads his Nature, ſaying, It is my nature, and I cannot help it; my nature, and I muſt be born with; my nature is to be haſty, cholerick, &c. The godly mans grief is the wicked mans excuſe. Thou haſt more cauſe to bluſh and be aſhamed of the depravedneſs of thy nature, and to pray to be made partaker of the Divine nature. 2 Pet. 1. 3.2 Pet 1:3We pitty the Child who hath caſually licked Poyſon, who is ſick, ſwells, vomits, purgeth, ſweats, &c. and dies if it be not p. 12expelled; but hate and kill the Toad and venomous Aſp whoſe nature it is.

Shall Cain plead, my nature is to be bloody? Nimrod, mine to be Tyrannical? Pharaoh, mine to be obſtinate? Haman, mine to be haughty? Nabal, mine to be curriſh? Iſhmael, mine to ſcoff? Jezabel, mine to be unchaſt, and Belſhazzar mine to be jovial and rant? Then let the Lion, Bear, Tyger, Wolf, and Serpent plead, our nature is to raven, devour, deſtroy, and poyſon; let us alone: The Thorn and Briar, our nature is to prick and tear, therefore let us grow in the Garden. This argues the height of the malignity of ſin, that it hath poyſoned the Vitals, as of that Infection under the Law which had taken Warp and Woofe, and was therefore adjudged Lev. 13. 52Lev 13:52to the Fire. David, and other holy men, have ſadly lamented the corruption of their nature; and ſhall any make that an excuſe? Holy St. Auſtin confeſſeth of himſelf, That before his Converſion he was wont to pleaſe and flatter himſelf with ſome ſuch excuſe, and fain would have Non mihi videhatur eſſe nos ſed neſcio quam etiam in nobi… naturam—Excuſare me amabam, & accuſare neſcio aliud quod mecum eſſet, & non ego eſſem. Conf. l. 4. c. 10.charged his ſin upon ſomewhat elſe, his nature, or any thing, (he ſaith he could not tell what.) But, ſaith he, my caſe was the p. 13more deſperate and incurable, becauſe I thought not my ſelf to be ſuch a ſinner. And I went on, ſaith he, ad excuſandas excuſationes, to make excuſe upon excuſe: But yet this (he ſaid) was his practice, before he knew God; but after, ſadly bewails it.

5. Another is not aſhamed to plead Cuſtom 5. Cuſtom.to excuſe himſelf; It is an ill cuſtom I have got, I am ſorry for it, God forgive me, but I know not how to help it. Thus tell the Swearer of his Oaths, the Drunkard of his Bruitiſhneſs, the Prophane of his ſcurrilous Language; all excuſe it with this pretence, Cuſtom is a Tyrant, and hath overmaſtered them. But did ever Priſoner at the Bar plead thus for himſelf before the Judge? My Lord, I beg your pardon, I was ſo brought up, I have long uſed to cut a Purſe, It hath been my Trade many a day to ſet upon men in the High-way, I know not how to leave it. And ſhall this paſs for a good excuſe at Gods Bar, do you think? Our Laws do juſtly deny the Book to ſuch as ſtand convicted of the ſecond Offence: And the Law of God did appoint of the dumb Beaſt, That if the Ox had got a haunt of puſhing with the Horn, and the Owner knew of it, and did not keep him in, but he gored one to death, Ox and Owner Ex. 21. 29.Exod 21:29both ſhould be put to death. Or if the Leproſie p. 14ſhould break out afreſh in the Houſe, after two or three viewings of the Prieſt, it was to be pulled down to the ground. And Lev. 14. 45.Lev 14:45ſhall any be ſo void of Reaſon, as to think cuſtom in ſin may plead Preſcription, and obtain a Licenſe? The vaſt Ocean is made up of Drops multiplied, and the greateſt ſum of multiplied Units or Cyphers, and the moſt deſperate Eſtate of a ſinners reiterated and repeated Acts, which beget a cuſtom and habit. St. Bernard deſcribes the ſteps by which a man comes to the height of ſin, ſaying, At firſt hand ſin is modeſt, and aſhamed, and heavy; then leſs heavy; after, not heavy at all, but light; then ſweet, at laſt natural and unavoidable: So that at firſt what was intolerable to be done, is impoſſible to be left undone. And St. Auſtin tells us of his Mother Monica, Conf. l. 9.That having once got a taſte of the Wine, by now a ſip and then a ſip, ſhe grew to ſuch paſs, that ſhe would take up her full Cups, till ſhe got the name of a Meribibula, and was taunted for it, as if ſhe had been an unreaſonable Toſpot, or wicked Goſſip. And ſpeaking of himſelf, When time was, Satan, ſaith he, got me into his clutches, when he had prevailed over my Will to yield, then did he make of it an Iron Chain, Conf. l. 8. c. 7.wherewith I was bound; and this Iron Chain p. 15was no other but my ferrea voluntas, made of no other Matter or Metal but my Iron and ſtiffnecked Will. Give not way therefore at firſt, and keep out of the Devils Circle: For out of the Will, ſaith the ſame Father, once beginning to yield, ſprings Luſt, out of whi…h, when it hath conceived ariſeth Cuſtom; out of Cuſtom, not reſiſted, Neceſſity; out of Neceſſity, Death: As much to this pu…poſe the holy Apoſtle, Jam. 1. 13.

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

p. 166. Another comes, and hath for his Excuſe, 6. It was in Drink.That he was not himſelf, he knew not what he did, he was in Drink. And is it not good reaſon he ſhould be excuſed, think ye; and that one ſin ſhould excuſe another? This is ſo far from extenuating, that it doth highly aggravate the ſin. Wine indeed is a mocker, ſtrong Drink is raging: It is a Quarreller, Fighter, Dueller, Murderer, Adulterer; what not? any thing, every thing that is naught: But he that is deceived thereby, is not wiſe, ſaith Solomon, nor guiltleſs, but double guilty. The Sword is alſo a bloody and miſchievous Inſtrument, hath taken away the life of thouſands; but muſt the Weapon or Metal be blamed, or the Man that abuſed it? Drunkenneſs is a great and big-bellied ſin; who knows what monſtrous Births it may bring forth? Eating was the Mother of Original ſin; but Drinking may go for the Mother of all Actual ſins. The Cup of Drunkenneſs is like the Harlots, full of all abominations, and filthineſs of Fornication; like Circe's Cup, hath an inchanting Vertue to transform Men into Swine: So that here you may ſee one Swine wallowing in the mire of his own Vomit, another in the Streets, another in the Bed of Uncleanneſs, and another in the Blood of his Comrade. It hath a p. 17ſtrange operation even upon the moſt ſober, when once taſted of. How did it expoſe the Holy Patriarch to the deriſion of Gen. 9 22.Gen 9:22his wicked Son? Another mortified Saint it turned for the preſent into an inceſtuous Sodomite. Look not therefore on the Wine Gen. 9. 35.Gen 9:35when it ſhews its colour, and ſparkles in the Glaſs; remember at laſt it will bite and ſting like an Adder and Serpent, and thou knoweſt not what it may make thee ſee, and ſay, or do; Thine eye ſhall behold P…ov. 23. 31, 32.ſtrange Women, and thy mouth will ſpeak ſtrange words; and when Wine is in, thou knoweſt not what ſtrange things thou mayſt be put upon.

Oh England, England! This is one of thy National and Crying Sins: Drunkenneſs, and the Abominations that attend it, as ſo many Familiars, or Evil Spirits, dancing about the Cup. We may ſay with the Prophet, Every Table is full of Vomit, and every Bed full of uncleanneſs. Eſa… 2… 8. H…ſ 4. …1.Isa 2:8Whoredom, Wine, and new Wine, hath taken away Englands heart and glory. This, with other ſins, hath filled the Cup of our Iniquities, and cauſed the Lord in his juſt Judgment to give us that Cup of Trembling to drink of; Peſtilence, Fire, Sword, hath been the portion of our Cuo: Yet thou ſeeſt it not, and ſaiſt with Solomon's p. 18Drunkard, When I awake, I will to it again. Prov. 23. ult. Joel 1. 5.Prov 23Joel 1:5Awake ye Drunkards, weep and howl, all ye drinkers of Wine, ſaith the Prophet. And conſider how many fearful Woes are pronounced againſt this beaſtly Sin of Drunkenneſs. There is one Woe Iſa. 5. 11. another Iſa. 5. 22. a third Iſa. 28. 1. a fourth Habak. 2. 15. Beſides many in the New Teſtament, Matth. 24, 49, 50, 51. 1 Cor. 6. 10. Gal. 5. 21. Woe upon Woe. The Drunkard hath one Woe upon his Face, Prov. 23. 29. Who hath woe? who hath ſorrows, but he? Another in his State, Prov. 23. 21. Another on his ragged back, ibid. Another all over his Body, Diſeaſes, Aches, Cramps, Gout, &c. bred by this Diſtemper. Another worſe upon his Heart and Underſtanding, Hoſ. 4. 11. And the worſt of all yet behind, 1 Cor. 6. 10. Gal. 5. 21. There's a Woe for the morning-Drunkard, Iſa. 5. 11. A Woe for the afternoon and Evening-Drunkard, Iſa. 5. 11. A Woe for the merry Drunkard, Iſa. 5. 12. A Woe for the mad Drunkard, Prov. 23. 29. the quarrelling Drunkard. A Woe for the red-faced Drunkard, ibid. A Woe for the babling Drunkard, ibid. A Woe for the wanton and unclean Drunkard, Prov. 23. 33. A Woe for the fighting Drunkard, Matth. 24. 29. A Woe for the mighty Drunkard, p. 19Iſa. 5. 22. A Woe for the Maſter Drunkard, Habak. 2. 15, 16. Yea, a Woe for the common Drunkard, and for all the knot of Drunkards, 1 Cor. 6. 10.

7. The like Excuſe is made by the next, I was in Paſſion.who ſaith, Though I was not in Drink, yet I was not my ſelf, I was in Paſſion. I…a fu…or brevi… eſt. Hor.And indeed, what is Paſſion, but a dry Drunkenneſs, and ſhort Madneſs? and doth as much diſturb Reaſon, as Wine or Phrenſie, for the time. This was all the Plea thoſe Sons of Jacob made for their barbarous cruelty towards the Shechemites: They thought themſelves excuſable for their Paſſion; and their Paſſion, for the Provocation: Should he deal with our Siſter as Gen. 34. 30, 31.Gen 34:30Gen 34:31with an Harlot? But what ſaid their Father to it? Me have you troubled; nothing ever ſo much troubled me in my life: you have made me to ſtink, and my Religion too. Neither did he onelyonly teſtifie his deteſtation of the Fact when it was freſh, but thought of it the longeſt day of his life; and on his Death-bed, when he called his Sons together to receive each of them a Fathers Bleſſing, he bequeaths this Legacy to thoſe two Brethren, Simeon and Levi are Brethren Gen. 49. 5, 6, 7.Gen 49:5Gen 49:6Gen 49:7in Evil, Inſtruments of Cruelty are in their Habitation: Curſed be their wrath, for it was cruel; and their anger, for it was p. 20fierce, &c. And it is recorded of Theodoſius, a godly Emperor, when he had commanded Sozomen. l. 7. c. 24.a cruel Execution upon the Citizens of Theſſalonica, for an affront given him, that St. Ambroſe would not admit him to enter into the Church doors, or come to the Lords Table, till he had done Penance, and acknowledged the Error of his Paſſion. A wiſe man will watch over his Paſſion, and learn of Socrates, who ſaid once to his Servant offending, Were I not angry, I ſhould ſtrike thee.

8. A third comes and makes the ſame 8 It was done …n my Ch…ldhood.Plea …oo, and ſaith, I was not my ſelf neither, was but young, a Child in compariſon, and did as a Child: And Childhood and Youth are Vanity, and muſt have a time to ſow their Wild Oats. But hath not God written bitter things againſt many for the ſins of their youth? Two and Jo… 13. 26. 2 Kings 2. 23.John 13:262 Kgs 2:23forty Children paid dear for their Childiſh Impiety, and deriding the Prophet, being torn in pieces by two Bears. Job and David ſmarted ſore for their ſins in youth: P…l 27 7. Job 20 7.Job 20:7And Zophar tells us excellently, how ſuch ſins will come home to a man in his age, and lie down with him in his ſick bed, and break his very Bones; as thoſe Bruiſes that are taken in Youth, are felt uſually in Age. And he that ſhall read St. Auſtin's Confeſſions, p. 21and ſee how oft in many Chapters Conf l 2. c. 5. 6, 7, 8, 9.he is up with a Piece of Waggery (as we would call it) robbing an Orchard of ſome green Apples; and with what Circumſtances he doth aggravate it, and arraign himſelf for it; how he doth lament it, and beg pardon at the hands of God; will, I hope, learn not to allow in himſelf, or in his Children, any Childiſh miſcarriages. I and my Companions roſe in the Night (ſaith he ſtole Apples more than they could tell what to do withal, no very pleaſant Apples neither, nor did he it for want, but wantonneſs, nulla cauſa malitiae niſi malitia, and how merry they were, and how much they laughed when they had done all, which he doth punctually ſet down, and particularly bewail.

9. Another begs your Excuſe, for he …. H… go…d N…t…e.hath no other fault in all the world, but that he is of ſo good a nature. Thus muſt all be excuſed firſt or laſt. One excuſed himſelf but even now from his Ill Nature; and now a Good Nature is the onelyonly crime: He is of ſo good a nature, that he can ſay n… body nay; he is no mans foe but his own; ſpeak him but fair, and you may have his very heart. But I ſay then, 1. How comes he to ſay God may? Or is he no body with him? Rehob…am and Zedekiah, the firſt p. 22and laſt Kings of Judah, were two ſuch good-natured men; and the one loſt ten Tribes by his good nature, the other all. Rehoboam could not find in his heart to ſay the Youngſters nay, he was ſo tender-hearted, as he is ſaid, 2 Chron. 13. 7. And the other ſpake it out in plain Engliſh to his Lords and Courtiers, deſiring him to ſecure Jeremy, or put him to death; I leave him to you, for the King is not he that can Jer. 38. 4.Jer 38:4do any thing againſt you. Yet both of theſe could ſay God nay. Rehoboam could ſay the wiſe Grandees of State nay: And Zedekiah could ſay Jeremy the Prophet nay, with whom he had many a Conference. 2. You may have his heart you ſay) if you ſpeak him fair; you need but to hold up your Finger, he will do what you would have him. A mighty good nature ſure! How comes it then to paſs, that let the Lord or his Miniſters ſpeak never ſo fair, intreat, perſwade, beſeech; or let the Lord lift up his hand in way of Judgment, he yields not,—Cereus in vitium flecti. His evil Companions have him at a beck, they deſire him, he becomes bound, and is ſurety for his Friend: But Solomon calls him a fool for his labor; A man void of underſtanding Prev. 17. 18.ſtriketh hands and becometh ſurety, &c.

p. 233. Is it ſo ſmall a matter to be no bodies foe but his own? Yet 1. It cannot be ſaid ſo of ſuch. This fool pulls down his Houſe with his great good nature and little wit. Patrimony is ſold and ſpent, Wife and Children undone, by this good nature. And will any man open his mouth to plead for ſuch? The Heathen will riſe up againſt him, and condemn him. If any provide not for his own, ſpecially thoſe of his Houſhold, (his own Fleſh and Blood) he is worſe than 1 Tim. 5. 8.1 Tim 5:8an Infidel: Yea, ſuch have not onelyonly unchriſtened and unmanned themſelves, but have unnatured themſelves by this good nature. Monſters you may call them, and worſe than Monſters. The Sea-monſters Lam. 4. 3.Lam 4:3draw out their Breaſts, and have a tender care of their young; but theſe ſweet-natured Souls are like the Oſtrich in the Wilderneſs, the right Emblem of improvident and unnatural Parents; ſhe leaves her Eggs to their chance, and is hardned againſt Job 39. 15, 16.Job 39:15Job 39:16her young ones, as if they were not hers.—She is without fear, &c. Or, 2. If it were granted, ſuch were no mans foe but their own, were this ſo light a matter? The whole Creation, as one Man, would riſe up againſt ſuch, and condemn them; it being the common and firſt Principle that Nature hath implanted in every Animal, p. 24Self-preſervation; and the ſecond is like to this (the very next Impreſſion of Nature ſtamped upon the heart of every living Creature) is the preſervation of thoſe that come of them. And from theſe two Principles, no Creature but Man onelyonly (no Man but the unnatural) can be enticed, or any way corrupted to act againſt them. In a word, that Man hath no good nature at all, who is not good-natured to himſelf. He that is wiſe, is wiſe Prov 9. 12.Prov 9:12for himſelf, ſaith the Wiſeman: And he that loves another, muſt firſt love himſelf, which is to be the meaſure and ſtint of my love to another.—Thou ſhalt love thy neighbor as thy ſelf, next to thy ſelf. Religion doth not deſtroy ſelf-love, but direct it, that we love not our ſelves inordinately, our ſelves ſolely. Oh that the World were more full of this true ſelf-love than it is! Then ſhould we not have cauſe to complain of ſo many ill Husbands, and worſe Chriſtians, who are neither true to God, nor themſelves, nor their neareſt Friends, but injurious to all. They wrong God and Religion, which ſhould be honoured by them; wrong their King and Countrey, which ſhould be ſupported by them; wrong their Families, which ſhould be uphold and provided for by them; and moſt of all injurious p. 25to their own Souls, which (after Wife and Children undone here) are eternally undone by them. And will any henceforward give in this for an Excuſe any more?

10. I was in Jeſt, ſaith another; and a little harmleſs Mirth is not to be blamed. 10. I was in jeſt.True, if harmleſs. Honeſt Mirth doth good like a Medicine, Prov. 17. 22. Is a continual Feaſt, Prov. 15. 15. The Scripture alloweth (yea commandeth) rejoycing in the Lord. Rejoyce in the Lord alway, Phil. 4. 4. But there is a Laughter which is called Madneſs, Eccleſ. 2. 2. and is the proper Cogniſance of the Fool, Eccleſ. 2. 6. And Solomon obſerveth, There is a man who playeth mad reaks, caſts about firebrands, arrows, Prov. 26. 18, 19.Prov 26:18Prov 26:19and death, abuſive Jeſts, and unhandſom actions, and puts off all with this, Am not I in ſport? Excellently our Engliſh Lyrick,

Make not thy ſport abuſes; for the Fly

That feeds on Dung, is coloured thereby.

Pick out of mirth as ſtones out of thy grounds,

Profaneneſs, filthineſs, abuſiveneſs;

Theſe are the ſcum with which courſe Wits abound, &c.

How dear did the Iſraelites pay for their mad holiday mirth, when they were eating, drinking, and dancing about their new p. 26Puppet? It coſt the lives of three thouſand, executed by Gods appointment. Nor Exod. 32. 28.Exod 32:28may we forget how thoſe poor Children were deſtroyed for their ſcurrilous Song, and jeering the holy Prophet. Nor had the 2 Kings 2. 24.2 Kgs 2:24Philiſtims any cauſe to brag of their mirth at laſt, who were all gathered together to ſee blind Sampſon make them ſport, to make them laugh; the Play-houſe fell Judges 16. 27, 30.Judg 16:27Judg 16:30down upon their heads, and ſlew three thouſand upon the place. In their heat (ſaith the Lord, ſpeaking of the Chaldeans) I will make their Feaſt, and I will make them drunken, that they may rejoyce, and ſleep a perpetual ſleep, and not awake. Jer. 51. 39.Jer 51:39A ſad Reckoning, a ſad Feaſt, a ſad Drinking, a ſad Sleep; ſad all. So it fell out to Belſhazzar, ſo to Amnon, and ſo to many 2 Sam. 13. 28.2 Sam 13:28a one ſince, who have been cut off in the midſt of their Cups and Merriment.

11. But he that can ſay, I did ſuch a 11. I did againſt my will.thing againſt my will, thinks he hath ſaid enough for his excuſe. Then might Pilate after waſhing his hands, been clear of the Blood of Chriſt, whom with much reluctancy he gave Sentence againſt, at the Peoples reſtleſs inſtigation: And Peter might have ſpared his Tears, after the denyal of his Maſter. But awakened Conſcience is not ſo to be ſtilled, or lulled aſleep. In the p. 27Law it was appointed, That he who had ſhed Blood unwittingly, and againſt his will, was to run for it to the City of Refuge; Deut. 19. 4.Deut 19:4And we muſt to Chriſt, to have Ignorances and Overſights pardoned, or die. How bitterly did Origen bewail his Lapſe, Euſeb. l. 7.though never ſo much againſt his will he had been drawn to Sacrifice. And in our Engliſh Martyrology we read of ſeveral Mr. Thomas Whittell, James Abbes, Thomas Benbridge.who, againſt their will and Conſcience, had, to ſave their Lives, abjured, recanted, or promiſed Submiſſion and Conformity to the then Church-Practices, that afterwards had no reſt day nor night, till they had revoked thoſe Recantations, and ſubmitted themſelves to any kind of ſufferings, rather than ſo to ſmother Conſcience.

12. Another lays the blame on Neceſſity, 12. Neceſſity.and thinks that (as it is above all Law) ſo above all Exception. Ingens Telum. Neceſſity juſtifies many acts, never ſin. Otherwiſe the Martyrs were all out, who to preſerve their Conſciences pure, gave up all, and loved not their lives unto the death, Rev. 12. 11. But this was the Plea of the Unjuſt Luke 16.Luke 16Steward, What ſhall I do? My Maſter is turning me off; Dig I cannot, Beg I will not, Staiv… I muſt not; of neceſſity I muſt ſtrike in with my Maſters Debtors, though to his prejudice, and make ſure of p. 28ſomewhat to take to. A neceſſity of his own making. There is never any neceſſity of ſinning. Sin often brings men into neceſſities, no neceſſity can ever bring a man out of ſin.

13. Among other frivolous Excuſes, 13. Beſides my intention.this is one alſo: It was beſides my intention; little did I dream this or that would have followed, I was drawn in. But we ſhould remember thoſe frequent Items, Come not Prov. 5. 8.Prov 5:8near her corner: Shun occaſions: Abſtain from appearance of evil, 1 Theſſ. 5. 21. Keep to thy Calling, and ways, and ſo keep thee off the Devils ground, (as he ſaid once of a Maid that he took poſſeſſion of, finding her at a Stage-play) and out of his Circle. We find by experience, the coldeſt Water becomes hot, being a while over the Fire; and the hardeſt Ice ſoon begins to thaw, being near the Heat. The beginning of many Evils (as well as Contention) is like the letting out of Water out of the Banks, or kindling of a Fire; who knows where either may ſtay? Therefore the Wiſe mans Counſel is, Ceaſe before it be Prov. 17. 14.Prov 17:14medled with: q. d. Make an end before thou begin. Full little did Dinah think Gen. 34. 1 & 16, 27.Gen 34:1Gen 16:27her Viſit in Civility or Curioſity would have occaſioned her deflowring: And a… little did Shechem think that deflowring p. 29would have coſt ſo much Blood. And it is like Aaron never thought of making the Calf, when he asked their Earings. But undoubtedly it was the furtheſt end of St. Peter's thought to deny his Maſter, when he entred the High Prieſts Palace, which he had ſo ſolemnly proteſted againſt. But we may ſee we are no more our own, when once out of our way. Yet is this obſervable to our preſent Caſe: This holy man never went about to excuſe his crime, by ſaying it was beſides his intention; but he went out and wept bitterly, Matth. 26. 75.

14. Nor are they a few who think to come off with this; My fear betrayed me, 14. I was ſurpriſed with fear.that I knew not what I ſaid or did. The fear of man (as Solomon obſerves) cauſeth many a ſnare, Prov. 29. 25. And a cruel Tyrant it is, and too like that falſe Harlot ſpoken of in another place, that hath caſt Prov. 7. 26.Prov 7:26down many wounded, yea many ſtrong ones have fallen under her hands: Witneſs Abraham, Iſaac, David, Peter, Cranmer, &c. Saints all of the firſt Magnitude: Yet this is nevertheleſs a ſin, and to be bewailed, Nor do ſuch Examples excuſe, but condemn us the more, if we think to have our ſin Patronized by their Example: Bis peccat, qui exemplo peccat: He ſins twice, that ſins by anothers exampl…. We ſhould p. 30guard our hearts againſt this baſe fear of Man, with the awful dread of him who is able to deſtroy Soul and Body in Hell; and conſider whether it be not a more fearful thing to fall into the hands of the living God, than of a Man that ſhall die, and the Son of Man which is but a Worm. Then would this Divine fear quite deſtroy thoſe falſe fears, as Aaron's Rod devoured thoſe falſe and imaginary Rods, and prevent thoſe Storms and Floods, or Flames of horrour, which the over-prevailing fear of Man hath betrayed us unto; witneſs thoſe notable Examples and Champions of Chriſt, Peter and Cranmer, and many other ſhrinking Profeſſors, who not till after much bitter Repentance, flying to Chriſt, obtained mercy. And that of miſerable Spira is never to be forgotten, who though he ſo repented and bewailed this ſin, that he was ſwallowed up of ſorrow, yet never gained peace, or ſo much as the leaſt glimpſe of hope, but died in extreme deſpair.

15. Sometimes this is given in for Excuſe; 15. It was for a matter of moment.It was not for a trifle, but for a matter of moment; my Livelihood depends on it, as Demetrius pleaded for his Silver Shrines. It was for a Prize, ſaith another, that which might make me and mine for p. 31ever. I ſaw (ſaid Achan) a Wedge of Gold, a rich Babyloniſh Garment, and two hundred Shekels of Silver, and none was by to diſcover it, and who would not put the Curſe to the venture on ſuch terms? But Gold may be bought too dear, as our Proverb ſaith. It proved, as all ſuch Cheats do, Aurum Tholoſanum, accurſed Gold; it conſumed Achan and all his houſe. Si violandum eſt Jus, Regni Cauſa violandum eſt, &c. was the ſaying of an elder than Machiavel: If a Kingdom lie at ſtake, there can be no foul play to win it: A Crown wipes off all blots, and excuſeth all Crimes, tam patrata, quam patranda, already committed, or to be committed, as Alexander thought, when he truſſed up a pedling Pyrate that took now and then a Barque, when himſelf, as he was told by the ſame Pyrate, exerciſed an univerſal Pyracy and Robbery by Sea and Land, and cri…d, Have at all; yet did he reckon his Name ſhould be recorded in the Books of Fame.

O tandem major parcas Inſane minori.

And of this Religion was Jeroboam, who, to get and keep the Crown, thinks Conſcience muſt not be too ſtrait l…ced. Rem ſi poſſis recte, ſi non quocunque modo rem, or p. 32regnum rather. Kingdoms are to be gotten, governed, kept, by other Arts than other private States are. Therefore to get the Crown, he waits the opportunity of a Rupture, then makes his advantage of it, to ſet his Maſter aſide: And when got the Crown, he ſets Religion to ſale, erects a new Model of Worſhip, ſubſtitutes another ſort of Clergy-men, ſuch as ſhould throughly comply; and outs all of their Miniſterial Employment, that were of Gods appointment. But it is a Golden Saying of Solomon, and worthy of a Chriſtian Princes Motto in his Coin, Juſtitia Prov. 16. 12.Prov 16:12firmat Thronum, The Throne is eſtabliſhed by Righteouſneſs. This turned to the utter ruine of Jeroboam and his whole Houſe. So likewiſe thoſe wiſe Maſter-Builders, to make the Houſe ſtand the ſurer, muſt needs pull out the Head Corner-ſtone, leſt the Romans ſhould come and take away their Place, Dignity, and Nation; all lay then at ſtake, as they then thought: But did they not thereby pull an old Houſe on their own Heads; or rather, as our Saviour ſaid, pull a Stone upon them, which hath ground them and their Nation to Powder? This brought on thoſe very Romans which they feared, and haſtned on the Abomination of Deſolation, which they never feared.

p. 3316. Another makes this his Excuſe; It was to cover his ſhame. This was that 16. To cover ſhame.ſet the Son of Jeſſe awork, after that foul Act with Bathſheba; Ʋriah muſt be ſent for home; if that will not do, made drunk; if that, and nothing elſe, he muſt be ſent to his long home. Alas, poor Bethleemite! Thou ſaidſt thou waſt once in a great ſtrait, when of three Judgments thou muſt chuſe one; but never in ſuch a ſtrait as now. Repentance had been thy onelyonly Remedy. Thou conſultedſt ſhame to thy Houſe; and that which thou didſt contrive to ſmother it, made it break out at the Houſe top, and proclaimed it in the ſight of the Sun. How well had it been with thee, if thou hadſt knocked down the firſt riſe of the Tentation with thy Daughter Tamars deteſtation, As for me, whither ſhall I cauſe 2 Sam. 13. 13.2 Sam 13:13my ſhame to go? Thou hadſt then prevented thoſe Tragical Calamities that after befel thee and thy Family. Yet alas! how ordinary is it for men to ſeek to cover ſhame with ſin, and to hide a leſs, run into a greater ſin, which will be ſure to find them out, and lay them open at laſt? As in caſe of Robbery, to conceal the Theft, Murder is committed; and often after one Murder committed, a ſecond or a third follows; as if Blood could be covered with p. 34Blood. And in the caſe of Baſtardy, how dreadful, yet how ordinary is it for the unnatural Parents, ſet on by the inſtigation of the Devil, to lay violent hands on their own innocent Births! Thereby making that ſin, which was bad enough before, (yet pardonable) now a crimſon ſin, and unpardonable. Many Publicans and Harlots have repented and found mercy: but Blood is a crying ſin, and calls for Vengeance. Murderer is the Devils firſt Title, John 8. 44. But with what fearful aggravations is this Infanticidium, murder of Infants, over-charged above any other almoſt? Murder of any kind is dreadful; but wilful and deliberate, much more. The caſual murder might, the wilful might not be pardoned: But to murder an Innocent, Numb. 35. 31.Num 35:31that could never wrong any, what barbarous Inhumanity this! And if any in the world may be called Innocents, Infants moſt properly. Yet to do this with thy own hands, who art the Father or Mother, and oughteſt by the Law of Nature to preſerve thy Young, Tygres and Bears will riſe up againſt thee, and condemn thee. This is an act of ſo deep a dye, that no words can ſet it out with horror enough: An act not onelyonly barbarous and inhumane, but an unnatural, and in a good p. 35ſenſe I may call it an unbruitiſh act. This worſe than thy former ſin: Thy Fornication was a bruitiſh, this a deviliſh act. Yet alas! how doth Satan hurry on theſe poor Creatures from ſin to ſin, bearing them in hand this is the onelyonly way for ſecurity and ſecreſie? Whereas this is that which makes all break out, and that with a vengeance too. The onelyonly way had been to flie to that fountain opened for ſin and uncleanneſs, Zach. 13. 1. and to go into the loweſt Form of humble Penitents, as did that noted ſinful Creature once, who had not the confidence to look Chriſt in the face, but came behind him, and, not preſuming to touch his head, waſhed his feet with her penitential tears, (the beſt Pattern in the world for ſuch Offenders) who had ſuch acceptance, that her Saviour ſaid to her, Her Luke 7. 3. 8.Luke 7:3Luke 7:8ſins that were many were forgiven her. This is the onelyonly way: All other ways and deeds of darkneſs will be brought to light, and then the ſhame thou wouldeſt avoid, will come home with a double meaſure of guilt and horror. Oh that all ſuch would well conſider that fearful Woe denounced againſt ſuch ſin-coverings, Iſa. 30. 1, 2. Woe to the rebellious Children, ſaith the Lord, that take counſel, but not of me, and cover with a covering, but not of my Spirit, that they may p. 36add ſin to ſin. This dreadful Woe will certainly purſue and overtake ſuch kind of Offenders, of whoſe Practice it is ſo lively a deſcription. 1. After ſuch foul ſins of Murder, Whoredom, &c. there is nothing but taking counſel and deviſing how to keep it cloſe: They conſult with Fleſh and Blood, conſult with Sin and Satan: They take counſel, but not of me, ſaith the Lord. 2. They cover with a Covering.] That is all which is deſired, not a Cure but a Cover, not a Pardon, but a palliating and cloaking of Sin: This way is thought of, and that way, and a Covering they muſt have, but not of my Spirit; of the evil Spirit therefore it muſt needs be. So 3. They add ſin to ſin, which is the third thing noted, and worſt of all: They enquire not how lawful; but, will it cover ſhame? That is all they look after: Sin is nothing with them, and ſin upon ſin, and wrath upon wrath; their onelyonly buſineſs is how to keep off ſhame. Thoſe two Harlots, 1 Kings 3. were Saints to theſe Miſcreants, who both ſtrove for the living Child, neither would own the dead Child.

17. There be divers others who think 17. It was not my act but others.they need no Excuſe; as firſt, He who ſays, It was not his act, but others. But hadſt thou no hand in it at all by Counſel, Conſent, p. 37or Privity? Thou maiſt be the Principal, when others are the Actors. Was not he charged with the Blood of Ʋriah, who was at that time many a Mile off; not ſlain by his hand, but by the hand of the Children of Ammon? There be many 2 Sam. 12. 9.2 Sam 12:9ways whereby men may be guilty of other mens ſins; eight, the principal, are compriſed in that old Diſtich,

Conſulo, Praecipio, Conſentio, Provoco, Laudo;

Non retego culpam, non punio, non reprehendo.

Counſel, Command, Conſent, Provoke, Commend;

Not publiſh, puniſh, or not reprehend.

1. Counſel. Thus was Jonadab foully guilty of the deflowring of Tamar, when 2 Sam. 13. 5.2 Sam 13:5he gave Amnon thoſe Inſtructions how to accompliſh his Inceſtuous Luſt.

2. Command. Thus Abſolom guilty of Amnon's Blood, who gave Command to 2 Sam. 13. 28.2 Sam 13:28his Servants to ſet upon him, and aſſaſſinate him at his Table; Have not I commanded you?

3. Conſent. Thus Saul guilty of the Blood of Steven, though he caſt not one Acts 8. 1.Acts 8:1ſtone at him, onelyonly held the Garments of them who did it.

p. 384. Provoke. Thus the Blood of Naboth is charged on Jezabel, and all the Villanies 1 Kings …. 25.of Ahab, becauſe ſhe ſtirred him up, and egged him on.

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

6. Not to publiſh, or diſcover. The Counſel-keeper is as bad as the Counſel-giver. If a Soul ſin, and hear the voyce of ſwearing, and is a witneſs whether he have ſeen, or otherwiſe known of it, if he do not utter it, he ſhall bear his iniquity, Lev. 5. 1. By this means Joſeph, when a Youth of ſeventeen Gen. 37. 2.Gen 37:2years of age, cleared himſelf of his Brethrens faults, by bringing to his Father their evil report.

7. Not to puniſh thoſe that do amiſs, when under our Juriſdiction. Thus the whole Tribe of Benjamin, when Juſtice was demanded againſt thoſe Sons of Belial in Gibeah, that committed that outrage upon the Levite and his Concubine, made Judges 20. 48.Judg 20:48their ſin their own, and were almoſt totally p. 39cut off for it. Thus thoſe indulgent Parents who, inſtead of correcting their Childrens miſdemeanours, ſay not ſo much as Why doſt thou ſo? or onelyonly, Nay my Sons, 1 Kings 1. 6. 1 Sam 2. 24.1 Kgs 1:61 Sam 2:24do no more ſo; ſoon find their Children to become Thorns in their Sides, and Pricks in their Eyes, and are both alike ſinful, the one by omiſſion, the other by commiſſion; and then God firſt viſits the ſins of the Fathers upon the Children, by their miſdemeanours; and after viſits the ſins of the Children upon the Fathers, by their affliction.

8. Laſtly, Not to reprove, is another way making us Partakers of others ſins. A duty as oft preſſed as any other, Eph. 5. 11. Have no fellowſhip with unfruitful works of darkneſs, but reprove them. Lev. 19. 17. Thou ſhalt not hate thy Brother in thy heart; thou ſhalt in any wiſe rebuke him, and not ſuffer ſin upon him. No Duty more beneficial, none more neglected. There be many Cenſurers, or Backbiters; few Reprovers: Many Flatterers, few faithful Reprovers. Rare to find a Man that will give a Reproof, as rare to find the Man will take it. Whereas there is no ſurer Evidence of true Love, than to give a Reproof; nor ſurer Evidence of true Grace, than to take it. Many have had cauſe to bleſs God for a p. 40Reproof ſeaſonably given, Prov. 6. 13. They are the way of life. St. Auſtin gives two Inſtances of the happy ſucceſs of a Reproof: The one given by himſelf to Alipius, thereby reclaimed from his haunting the Theatre and Plays: The other by Aug. Conf l. 6. & l. 9a Taunt and Check given to his Mother Monica, thereby reclaimed from her Tipling and Goſſiping. But whoſoever fails in this Duty, the Miniſter muſt not. The chief part, I may ſay, of his Work lies in this, I charge thee before God, and the Lord 2 Tim. 4. 1, 2. foreign.2 Tim 4:12 Tim 4:2Jeſus Chriſt, Be inſtant, Reprove, Rebuke. Two words; Do it once, do it again. The Reproving and Convincing Miniſtry is commonly the moſt Succeſsful Miniſtry.

18. And the next man thinks he needs 18. I did it in my zeal.no Excuſe, but rather Applauſe; for what he did was out of pure Zeal, and the fervor of his Spirit. But what was this thy Zeal? was it in a good matter, or againſt an evil? Then thy Zeal is juſt. But if in an ill matter, or ill manner, or to an ill end, it loſeth its praiſe, and becomes vicious. Saul had Zeal enough, ſuch as it was, when in his zeal to the Houſe of Iſrael he cut off the 2 Sam. 21. 2.2 Sam 21:2Gibeonites, which cauſed many of his Houſe to be cut off. Jehu wanted no Zeal againſt the Houſe of Ahab; but it was for a ſelfiſh 2 Kings 10. 16.2 Kgs 10:16end. Nor they who caſt out their p. 41Brethren (for no crime, but) for his name ſake: For they ſaid, God ſhould be glorified, Eſ. 66. 5.Isa 66:5and the Church purged thereby. But moſt of all exceſſive was he, who, when time was, thought he was bound to perſecute all that called on the Name of Chriſt, and compelled the Believers to abjure, Acts 24. 5.Acts 24:5blaſpheme, or fly for it: What in one place he ſaith of himſelf, I was exceeding zealous, Gal. 1. 14. In another he ſaith, Being more then exceeding mad, Acts 26. 11. And this was the righter name for ſuch intemperate zeal: Zeal, we ſay, is a mixt paſſion, compounded of Love and Anger; but if it have not alſo a mixture of Piety and Charity, of Prudence and Moderation, it becomes a bitter Purge, and cauſeth ſad Diſtempers both in the Spirit and Church. Therefore St. James calls it bitter zeal, James 3. 14. We render it Envying; but when it is bitter, it is put among the works of the Fleſh, Gal. 5. 20. and joyned Rom. 13. 13. 1 Cor. 3. 3. & 13. 4. 2 Cor. 12. 20.Rom 13:131 Cor 3:31 Cor 13:42 Cor 12:20with Strife, Contention, Diviſion, as in many places of Scripture; then call it not Naomi, but Marah; for it becomes like that bitter Star called Wormwood in the Revelations, which falling from Heaven, Iam 3. 14. Rev. 8. 10, 11.Jas 3:14Rev 8:10Rev 8:11and burning like a Lamp for a while; where it fell, it embittered all, and turned the Waters into Wormwood, that whoſo p. 42drank of them died: This was foreign, bitter zeal indeed.

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

1. Many will deſire their harſh Cenſures, and harſher carriage towards others, with whom they differ in matters of Opinion about Religion, by reaſon of their different Education, Intereſt, Apprehenſion, &c. ſaying, They judge themſelves bound in conſcience ſo to do: And of this we may ſay,—Iliacos intra muros peccatur & extra. Thus it is all the World over: In the Church, and out of the Church. Thus the Jew of old hated and anathematized the Samaritan, and the Samaritan did the like to him again: The difference was about the Mode, the Place, and the Temple or Mountain of Worſhip. The Jew ſaid, No place but Jeruſalem; the other was for Mount Girizim: but ſo wide the difference, that Jew and Samaritan had nothing to do one with the other, Joh. 4. 9. And when they called Chriſt Samaritan, they thought they call'd him by as bad a Name as when they called him Devil. Joh. 8. 48.John 8:48The Jew now hates the Chriſtian, and the p. 43paſſionate Chriſtian him as much: The Mahumetan both: And the Papiſt the Proteſtant. And which is ſaddeſt of all, Fundi noſtri calamitas: There are unkind differences among Proteſtants, and from thence bitter Invectives, hard Cenſures, opprobrious Language, dreadful Heart-burnings, and lamentable Separations, and diſtances one from another.

Quantum Religio potuit ſuadere malorum!

But alas! if Religion, Piety, Charity, Conſcience, or any of them were rightly underſtood, this need not be, Tros Tyriuſve, &c. Let him be Jew, Turk, Papiſt, Pagan, Barbarian, Scythian; I muſt ſpeak ill of no Man, wrong no man, call no man Common or Unclean; but ſeek the good of all, and walk inoffenſively to all. Our Saviour came to take down partition Walls: It Rom. 16. 17, 18.Rom 16:17Rom 16:18is Satan who ſets them up; neither do they ſerve the Lord Jeſus Chriſt, but their own Bellies, who cauſe and keep up Diviſions among Chriſtians.

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

p. 443. After him comes another and ſaith, I 3. An Oath.have taken a ſolemn Oath: Thus reaſon'd Herod, when he took off John Baptiſt's Mark 6. 26.Mark 6:26Head.

4. And after them, come others and ſay, 4: A Curſe.But we have bound our ſelves under an Oath and Curſe too: So alledged thoſe bloody Enemies of Paul, That they would neither Eat nor Drink, till they had killed Acts …3. 14.Acts 3:14Paul: But neither the one, or other, or any thing elſe can bind to Sin. It is a reſolved Maxim in Divinity, Injuſta vincula rumpit Juſtitia, Unlawful Promiſes, Vows or Oaths, are lawfully broken. And David's Example is remarkable, who having in heat of blood made an Oath, and that with an Imprecation annexed, God do ſo to me, and more alſo, if I be not revenged on Nabal; yet when Abigal came to perſwade him▪ he retracted his Oath, bleſſed God and her, and her good Counſel, and proceeded 1 Sam. 25. 22. & 31.1 Sam 25:221 Sam 25:31no further in his intended Self-Revenge.

20. Again, others come with this Excuſe, 20. It is but a ſmall Sin.It was but a ſmall Sin, a venial Peccadillo; If I never do worſe, I hope I ſhall do well; as to tell an officious Lye, to ſwear in Paſſion, or by Faith and Troth, by Heaven, or by my Hand, &c. But is there any leaſt Commandment: Though we have a p. 45ſaying of humane Laws, they take no notice of many petty Offences, yet De minimis curat Lex Divina, He that breaks one of the leaſt of God's Commandments, and Mat. 5. 19.Matt 5:19teacheth ſo, is leaſt in the Kingdom of Heaven. The Law of God takes notice of Adultery and Murder in the eye and thought, and of the idle word: The little ſins unrepented of, prove the moſt dangerous Sins. The Small Pox kills more year by year, then are uſually ſwept away with the raging Peſtilence. The gathering of a few ſticks on the Sabbath might be looked Num. 15. 35.Num 15:35upon as a ſmall Offence, yet God commanded the Sabbath-Breaker ſhould be ſtoned.

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

21. It was the firſt time, ſaith another: 21. The firſt time.I did ſo but once. Anſwer, And too much of that. Adam offended but once, nor Achan, nor Gehazi, nor he that gathered Sticks on the Sabbath, nor he that curſed, Lev. 24. 14. Yet how were they puniſhed! Judas betrayed his Maſter but once, and p. 46diſpaired: Cain committed one Murder▪ and accurſed: David for one act of Adultery, how viſited!

22. I have but this one fault in all the 22. It is all the fault I have.World: Abate me but this, and I ask no favour. I hope if the Lord would have ſpared Sodom, if there lacked five of the fifty firſt demanded, he will not deſtroy me for lack of one: But this was our Saviour's anſwer to the young man, One thing thou Mark 10. 21. Jam. 2. 10.Mark 10:21Jas 2:10lackeſt. And St. James reſolves the caſe, He that keeps the whole Law, and fails in one point, is guilty of all: One Diſeaſe may as well kill as twenty. Pluck out this right Eye of thine, if that be it which makes thee to offend, our Saviour Commandeth. One Hadad eſcaping, when all the males in 1 Kings 11. 15.1 Kgs 11:15Edom were deſtroyed, created Solomon much diſturbance. And one only Jehoaſh eſcaping hid, when the whole Line was 2 Kings 11. 1, 2.2 Kgs 11:12 Kgs 11:2deſtroyed, wiped Athaliah of the Crown; ſo may one hid ſin deprive thee of Heaven: The right Chriſtian muſt be an Ʋniverſaliſt. Such is God's Command, All or none, Deut. 11. 32. Such is the Chriſtians engagement, Dolus latet in particularibus, ſinceritas patet in univerſalibus.All and every one, Acts 10. 33. The Dolus, the Hypocriſie here lies in a particular, when ſincerity manifeſts it ſelf in the general.

p. 4723. But it was to prevent a great danger, and to ſave my life; and who would 23. It was to ſave my life.not ſtrain hard in ſuch a caſe! Life is ſweet, I confeſs, and would be preſerved by all lawful means. This was the Plea of the Gibeonites, when, to prevent that impending Storm, they uſed thoſe Wiles, and framed thoſe Lies, We were afraid for our Lives, Joſh. 9. 24.Josh 9:24ſay they, and have done this. Their lives they ſaved indeed, but eſcaped not the Curſe, and were adjudged to perpetual ſlavery for their colluſion and diſſembling.

24. Another looks to be excuſed for his 24. Negative goodneſs,Negatives, and applauds himſelf for his negative goodneſs: He is neither Whore nor Thief, &c. And as to Religion, neither Athieſt nor Papiſt, Anabaptiſt, or other Sectary: But what art thou in the mean time, as to the practiſe and power of godlineſs? It may be an ignorant Proteſtant, liveleſs Profeſſor, a proud ſelf-conceited Laodicean, a regardleſs Gallio, a halting Jehu, a painted Sepulcher. Thy ſtate may be applauded by men, but remember that of our Saviour, Luke 16. 15. That which is highly eſteemed of men, may be abomination with God. Deeſt aliquid ritus, There is one thing needful, and that one thing thou lackeſt: The ſomewhat that is poſitive. An p. 48hundred Cyphers make not ſo much as one Figure; And two Negatives in Divinity, nay, put in twenty, make not one Affirmative. In plain Engliſh, thy caſe is naught; thou art not yet one ſtep Heaven-ward, but one ſtep from Hell: The firſt ſtep from Hell is, Ceaſe to do evil. The firſt ſtep to Heaven is, Learn to do well, Eſay 1. 16. The Scripture joyns Affirmatives and Negatives together, and they muſt not be parted, Rom. 13. 13, 14. Not in Chambering and Wantonneſs, &c. But put on the Lord Jeſus. There ye have both, Tit. 2. 11, 12. The grace of God teacheth us to deny ungodlineſs, and wordly luſts; there is the Negative: And to live ſoberly, righteouſly and godly; there is the Affirmative. It is very obſervable, That in the laſt Judgment Mat. 3. 10.Matt 3:10deſcribed, Matth. 25. The Venite, or abſolution, Come ye bleſſed; Runs all upon the Affirmative, Ye gave me Meat, Drink, Clothing, Viſits, &c. And the Sentence of Condemnation runs all upon the Negative, No Meat, no Drink, &c. The truth is, no man goes to Hell, but for want of Poſitives and Affirmatives.

25. And now comes in another, and 25. Many good deeds.takes hold of what I ſaid laſt, and thinks I have made his Excuſe for him: For though, ſaith he, I am a great Sinner; yet for the good parts God hath beſtowed on me, and p. 49for the good Duties, and the many other good things I perform; ſetting the one againſt the other, I may not only paſs excuſable, but gain an Approbation. Thus Prov. 7. 14.Prov 7:14that vile Strumpet thought to paſs with her Devotions: She had been confeſſed, abſolved, done her Pennance, paid her Vows, therefore might ſin afreſh. Thus Mat. 23. 14.Matt 23:14the Phariſee, when he had made a prey of a poor Widow, thinks his ſin expiated by a long Prayer, which he meant to ſay ere he went to Bed. And thus, I fear, do many Profeſſors now a-days, for whom my Heart bleeds; who, like the Inn-Keeper, cleanſe their Rooms in the Morning, to be fouled again by all Comers ere Night: Or like the Monks, who have their Mattins and Even-ſong, and all day do what they liſt, only with this difference; The one mock God, in ſaying what they underſtand not; And the other deceive themſelves in plain Engliſh, praying that which they after mind not. But as one ſaid once, Tell me not what the man is in Affliction, but what after: So ſay I, Tell me not what a man is in Duty, but what after it.

Again, there are others who think to expiate their many Sins in their Life, by doing ſome notable act of Charity at their Death, by their Goods ill gotten. Debts p. 50are to be paid before Legacies; and Reſtitution is to go before Charity, as we ſee in Zacheus. We ſpeak not againſt good works, but would have them done in a good manner, that they may redound to the good of the Donor. Many rich men once caſt in great Gi…s into the Treaſury, and all did not amount to one Farthing: The poor Widow caſt in no more, and all theirs was not ſo much. God hates Robbery for Burnt-Offering, Eſay 61. 8. Deut. 23. 18.Isa 61:8Deut 23:18and the price of a Dog, or the hire of a Harlot, was not to come into his Offering. Remarkable is that ſtory of Selimus he Firſt, who, near his end, was counſelled by Pyrrhus the Baſſa, to lay out a great maſs of Treaſure, taken from Perſian Merchants, upon a notable Hoſpital for the Poor; No, ſaith he, God forbid I ſhould beſtow thoſe Goods ſo ill gotten, upon Works of Charity and Devotion, for mine own vain-glory and praiſe: I will never do it, but command, that they be all reſtored to the right Owners. It is true indeed, wicked men may do ſome magnificent acts, much cryed up by men, yet nothing available to the Doer. What a ſplendid Temple was that which Herod built, Joſephus ſaith, Not much inferior, if any thing at all, to that built by Solomon; far beyond that built by Cyrus and Darius. Tacitus p. 51calls it, Immenſae opulentiae Templum; yet he as very a Miſcreant as ever breathed.

26. I may not forget the vulgar Excuſe 26. Fair inſide, and good heart.of many ignorant perſons, Their fair inſide, and good heart. Charge them with their groſs Ignorance, neglect of God's Service in Family, or otherwiſe, looſe and lewd talk, &c. They are ready to anſwer, Though I can't talk ſo well, and have not ſo much knowledge; yet for a Heart to God-ward, I have as good as the beſt: I have ſo ſtrong a Faith, as I never yet doubted; and for loving God, I do, and ever did with all my heart. Poor Souls, thy Heart good without knowledge, is as an Eye good without ſight, Prov. 19. 2. Tell me thou haſt a ſtrong Faith, and a Heart full of love to God, when thy life and talk is looſe and vain; and perſwade me thou heareſt Thunder, when I ſee it ſnows: The one is not more the old man's wonder, then this the Chriſtians, Or that the Spring is ſweet, when the water's bitter; Or that the Tree is a Pear-tree, when it beareth Bramble-Berries; Or that the man is ſound, who is alway Coughing in my Ears, and ſpits up his Lungs and putrid matter in my ſight. As is the Treaſure of the Heart, ſuch is the Communcation and Converſation: Tell this to thy Child, not to me. Thy Child p. 52would perſwade thee, he loves thee with all his heart, and will ſtrike on his Breaſt when thou askeſt him, Where he loves thee; yet let him have an Apple, ask him to give it, or a part of it; or bid him go into the next Room, if dark, to fetch thee any thing, he ſhrinks and ſhrugs, but will do neither. So if the Lord bid thee part with the leaſt ſin, or go into the darks of ſeriouſneſs, and mortifying any luſt; thou flingeſt away, and wilt do neither. And now tell me, whoſe Speech and Carriage is more Childiſh, thine or his?

27. In the laſt place comes in one, who 27. Little did I think it.ſaith, Little did I think; and we may ſoon diſcern whoſe Language this is, Inſipientis eſt, &c. Even the greateſt Fool hath his after-wit, and after-repentance: Had I been aware, or were it to do again, I would do otherwiſe. Thus it is in Temporals, thus in Spirituals, thus in this Life, thus after. Who would have thought, ſaith the Prodidal, that I ſhould ever come to beg a morſel of Bread? That did I, may the provident man ſay. Who would have thought, ſaid Haman and Jezabel, that we ſhould have come to ſuch ends? We never expected other, ſay the godly, but that ſo proud a Wretch ſhould have a ſhameful downfall; and that a Whore, a Witch, a Murderer p. 53ſhould come to an infamous end. Who would have thought, ſaid the fooliſh Builder, that ſuch a ſtorm ſhould have come, and on ſuch a ſudden? And the fooliſh Virgins, that the Bridegroom ſhould ſurprize us, that we had not time to trim our Lamps? That did we, ſay the wiſe Builder and wiſe Virgin, and we provided againſt both. Who would have thought, ſaith Dives, there had been ſuch a place of Torments, and that I ſhould after all my Eaſe and Plenty, have come hither, and that I ſhould ſee Lazarus taken into Heaven, and my ſelf ſhut out? What did Moſes and the Prophets tell thee other, ſaith Abraham? And who would think, ſaith the careleſs Profeſſor, at the laſt day, that I Mat. 8. 12.Matt 8:12ſhould ſee Abraham, Iſaac and Jacob, in the Kingdom of God, and ſo many of the Children of the Kingdom, ſo many Profeſſors, caſt into utter darkneſs? That did I forewarn you of, may our Saviour then Luke 13.Luke 13ſay. It is a remarkable paſſage that in Wiſd. 5. 3. 4, 5. Where the prophane Atheiſt and Scoffer are brought in condemning themſelves: We Fools counted the life of the Godly madneſs, and his end without honour: And now is he reckon'd among the Sons of God, and his Inheritance is among the Saints. How have we erred from the Truth, p. 54&c. What hath all our Pride, and all our Riches and Glory profited us, ſeeing they are vaniſht and gone, &c.

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