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. 52 to the Fire David and other holy men have sadly lamented the corruption of their nature and shall any make that an excuse Holy St. Austin confesseth of himself That before his Conversion he was wont to please and flatter himself with some such excuse and fain would have Non mihi videhatur esse nos sed nescio quam etiam in nobiâ— 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 more 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. both should be put to death Or if the Leprosie should break out afresh in the House after two or three viewings of the Priest it was to be pulled down to the ground And Lev. 14. 45. shall any be so void of Reason as to think custom in sin may plead Prescription and obtain a License The vast Ocean is made up of Drops multiplied and the greatest sum of multiplied Units or Cyphers and the most desperate Estate of a sinners 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 was no other but my ferrea voluntas made of no other Matter or Metal but my Iron and stiffnecked Will Give not way therefore at first and keep out of the Devils Circle For out of the Will saith the same Father once beginning to yield springs Lust out of whiâ—h when it hath conceived ariseth Custom out of Custom not resisted Necessity out of Necessity Death As much to this puâ—pose the holy Apostle Jam. 1. 13. Custom is not such a Tyrant but if the fault were not in a Man 's 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 6. 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 strange operation even upon the most sober when once tasted of How did it expose the Holy Patriarch to the derision of Gen. 9 22. his wicked Son Another mortified Saint it turned for the present into an incestuous Sodomite Look not therefore on the Wine Gen. 9. 35. when it shews its colour and sparkles in the Glass remember at last it will bite and sting like an Adder and Serpent and thou knowest not what it may make thee see and say or do Thine eye shall behold Pâ—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
double one to the Jewish Believers at Antioch whom this act of his might confirm in their Judaism the other to the believing Gentiles there whom he thereby compelled to Judaise refusing Church-fellowship with them So that saith he Peter's offence was none of the least but was seven ways sinful 1. Against the weak Jews whom he confirmed in their Error 2. To Barnabas and the rest whom he drew into an Error 3. Against the Gentiles whom he compelled to Judaise 4. Against Paul preaching Liberty whose preaching this practice did cross 5. Against the truth of the Gospel from which he scandalously swerved 6. Against himself whom he dishonoured by this unseemly dissimulation 7. Against God whom he greatly offended by his scandal given to the Brethren Thus far of Excuses taken from good men 2. From the bad we are apt to take excuse 2. From bad men sometimes But if from the good no good excuse is to be taken much less from the bad is any but bad to be expected But we think according to the Proverb a bad excuse is better then none at all And what is that why when men have shewed much passion and let fall much ill Language Railing Reviling Reproaches c. They think to excuse all by saying I know to whom I did it a Dog one whom I could not call bad enough one without the Church c. I had not done it else But what is become of those Gospel-Rules Give no offence to the Jew nor to the Gentile nor to the Church of God 1 Cor. 10. 33. Walk wisely towards them that are without Col. 4. 5. Shew all meekness to all men Tit. 3. 2. 3. Men may be considered 1. As Friends 2. As Foes 3. Strangers 1. From Friends 1. Importunity First Many excuses are taken from our Friends as that we did so or so but it was upon the sollicitation and importunity of a Friend and such a Friend as was to me what Jonathan's Armor-Bearer said to him Behold I am with thee according to thy own heart and how could I deny him But 1 Sam. 14. 7. we should remember those excellent sayings of old We must accommodate our selves to our Friends usque ad aras so far as may consist with honesty and good conscience Amicus Plato c. Such an one is my Friend and such another my Friend but Piety and Conscience much nearer Friends Oh nimis inimica amicitia St. Austin crys out Oh the bane of ill Friendship Oh pestilent pernicious Friendship Conf. l. 2 c. 9. saith he Solus non facerem I had never done so or so had I been my self alone But when they said Eamus faciamus c. Come let us go together I had not the power to resist saith he Remember how dear Jehosaphat paid for his familiarity and associating with Ahab and had this sharp Reproof and sad Message sent to him 2 Chrons 19. 2. Shoudst thou help the Vngodly and love them that hate the Lord therefore is wrath upon thee from the Lord. This unhappy friendship or good-fellowship as commonly called is the great Apollyon and Abaddon the Destoyer of thousands and millions and hath laid heaps upon heaps Many have when too late cryed out and accursed such Friends and friendship and many more will at the last day Then Ahab will have no better Language for his Jezabel by whom he was so bewitched then Jehu had when he trod her under foot You cursed woman 2 Kings 9. 34. Oh cursed Jezabel it was long of thee I sold my self to work wickedness Unhappy I that I ever saw thy Face Accursed am I that I ever hearkned to thy counsel and more accursed thou that gavest it So Amnon to Jonadab I woe the day that I ever knew thee and took thee for my Friend Judas to the Priests I rue the day that I ever was acquainted with you The courtesie and love of such Friends is like Joab's kiss to Amasa Kiss and Stab or like Judas to Christ Kiss and Betray So that all such may complain with David of Ahithophel his old friend It was not mine Enemy But it was thou my Friend my Guide my Acquaintance c. that hast undone me 2. Others will excuse themselves from a 2. To preserve a Friend Friend My Friend was in danger it was to do him good save his Life Estate c. Thus might Lot the Levites Host Rahab and the Egyptian Midwives plead all sought to preserve the lives of those who were under their hand But St. Austin resolves it as an unquestioned Maxim No Sin is to be committed be it to save our own or others Lives He highly commends Firmus a Bishop who had hid a Christian that was sought for and being examined whether he had sheltred him or what was become of him He did not answer as many would not scruple to do I know not where he is c. Equivocation was not then known in De menda ad consent c. 13. the Church He was Firmus by name and Firmior in the Faith said the Father His answer was Mentiri nolo prodere nolo I may not lye nor will I betray Many Torments he endured at length the Emperour moved with his constancy set them both at liberty And if any untruth any excusatory or officious lye might in any case be lawful you would allow it here But that holy Fathers determination is To ask whether any lye be lawful saith he is to ask whether any Sin be lawful or to ask whether that which is unjust and unlawful be just and lawful 2. There are Excuses taken from our 2. From Foes Foes And these we think are to be admitted It was to my Adversary he had provoked had affronted me Flesh and Blood could not bear it Thus pleaded those Sons of Jacob when they dealt so cruelly and perfidiously with the men of Shechem after the deflouring of Dinah Gen. 34. ult Should he deal with our Sister as with an Harlot But the old Patriarch was none of their Council nor could he do less then execrate the Fact We are most of us of the Pharisees belief I must love my Friend and may hate an Enemy But our Saviour's Doctrine is to love our Enemies Amicos Mat. 5. 44. diligere omnium Inimicos Christianorum To love our Friends saith Tertullian is the common practice of all of the Publican But to love an Enemy is the proper Character of a Christian Holy David would not consent to have him touched that sought his life And Job took comfort in this That he never rejoyced in the destruction Job 31. 29 30. Infirmi est animi exiguique Voâ—uptas Ultio Juven of him that hated him nor did he so much as suffer his mouth to sin to speak or wish him ill And this is the note of a generous and high Spirit whereas Revenge is an argument of a low and feeble Spirit 2. But some will plead I do but
Idolatrous Service without scruple But observe what follows and you need no other Answer Hold fast that which is good abstain from all appearance of Evil Therefore it is no more but this Try all Doctrines believe not every Spirit but try all by the Word So prove all things that are probable or dubious but lawful and likely to be good not such as have an appearance of Evil. So that this universal Particle All as in many other places is to be taken with a limitation 1. As to Piety All things consistent with it but such are not the Doctrines of the Arrians Socinians the Worship of the Mahumetans Papists Quakers c. The Ephesine Church was commended for Rev. 2. 2. trying such as said they were Apostles but found them to be Lyers but then could not bear them or give allowance to hear them And further is commended that she did not try but perfectly hate and detest the Doctrine of the Nicolaitans a Verse 6. Pestilent and Licentious Sect. 2. To Morality All things consistent with Morality and good Manners not such as are apparently Evil by the light of Nature as the way of Cain the courses of the Ranter Adulterer Libertine c. 3. As to thy outward good civil or natural otherwise thou mightest try all Poysons to see what is the force and operation of them or try all Callings and Professions and so be to day a Tradesman to morrow a Divine next day a Lawyer or Physician to day a Tayler to morrow a Carpenter and so in infinitum as well as take that liberty to tast and make tryal of all Sects and different modes of Religion and Worship And in the last place to name no more 9. Repent and be saved It is but repenting if all fail and all is safe for Christ hath joyned Repentance and Remission of Sins together Luke 24. 47. So that if Repentance go before Pardon follows of course The Lord hath promised if we repent of the Evil we have done he will repent of the Evil he hath threatned Jer. 18. 8. And I purpose to repent at last and then God will pardon Oh that men should so dally with God's Promises and Threats and Play with the Cockatrice adventuring so near the brink of Hell and think to come off safe Such as these do presumptuously promise themselves two things which God doth no where promise 1. The one is that they will repent as if it were in 2 Tim. 2. 26. their own power which is the pure and peculiar gift of God Repentance is not Acts 11. 18. the work of nature or free-will not in the power of all Purposes Vows Resolutions not in the power of Pain Sickness Death or Hell to work not in the power of Creatures Men or Angels to give not in the power of all Ordinances Fasting Praying Sermons or Sacraments to work 2. The other is they promise themselves to repent at Death and that shall serve their turn as well as if they had repented all their life But God hath made no such promise to late Repentance but threatned the contrary Prov. 1. 26 27 28. Hos 5. 6. There is a memorable Story of St. Austin Lib. 3. De poenitentia quae putatur esse ipsius to this purpose which I have read being once asked What he thought of a man that had lived wickedly but at his Death penitent confessing and bewayling his sins absolved c. What would you have me say said he That he is saved No I will not because I would not deceive thee What then That he is damned No neither because I dare not Judge him What then shall I say O Brother if thou wilt be free from doubting repent whiles thou art in health If thou wilt repent when thou canst not sin thy sins have left thee and not thou thy Sins In another place again it is not to be said how many this vain hope of late Repentance hath deceived and undone Again saith he I have read the Scripture over and over and I find not so much as one in the space of two thousand years saved by his Repentance at his end except the Thief on the Cross To St. Austin I shall joyn a remarkable passage or two of the learned Bishop Andrews who Preaching at Court of Repentance fell to discourse of late Repentance and seeking God and hath these words That that may be said about this is this and it is nothing some one or two of a thousand or ten thousands have how then shall not we therefore seek God before Again this time is the time when all Hypocrites Atheists Tag and Rag come in to seek him in a sort and shall not we be confounded to see our selves in their number Again what is our seeking then Is it not to lie still in our Beds and suffer a few words to be spoken in our Ears and have a little Opiate Divinity ministred to our Souls and so sent away and much more to this purpose To these two so eminent Persons I may add a third of Mr. Greenham St. Greenham Bishop Hall somewhere calls him my Sentence is saith that judicious Divine that a man now lying at the point of death having the fears and terrors of death now upon him in that state of fear and pain may have a sorrow for his life past but because the weakness of the Flesh and the bitterness of Death doth most commonly procure it we ought to suspect c. There is no Promise I said that such Repentance shall be accepted But I know what will be Replyed Though I have no Promise I have an Example The Thief on the Cross And why may not I as well as he Answer This Example as some other passages of Scripture concerning the falls and miscarriage of the Saints is set for the fall and rising again of many and is like some of those Scriptures which the unlearned and inconsiderate persons do wrest to their own destruction But 1. Consider there is but one such Example in all the Bible and this related but once and by one only of the Evangelists all four mentioning the dying of Christ between two Theeves only St. Luke sets Luke 23. 40. down this passage the rest being silent The Holy Ghost easily foresaw how apt we are to surfeit even of a little of this Honey One we say that none might depair But one least any should presume 2. Consider at the same time you have an Example of another that died without Repentance therefore I may with much more reason retort this Argument The one Thief did not nay could not repent for God gave him not Repentance but as he cast off God in his life God cast him off at death As he lived he dyed reviling cursing deriding desparing thou hast therefore more cause to fear to be left with the one then to hope to be taken with the other There was then a Concurrence of a many the most
and sincerity in the Worship Service and Obedience which we do perform to to God The word of God is quick and Heb. 4. 12. powerful piercing to the dividing of the Soul and Spirit and is a discerner of the thoughts and intents of the Heart Now did men believe and were sensible of the quick and lively Power the Majesty and Authority of the Word and did remember those Rules to walk with God and be upright In all our wayes to acknowledge him That whatsoever we do we should do it as to the Lord and not to Men and Col. 3. â—3 withall consider That by this word we shall be judged in the last day It is not possible Joh. 12. 48. they should study such shifts and flatter themselves in them for there would be no more need of them then for the man that doth well to hide his head and fly from the light when he can make out his Joh. 3. 21. works to be wrought in God 3. Very few have heard the sound of the last 3. Or the day of Judgment Mal. 3. 17. Trumpet sounding in their Ears nor do they believe there is a Book of Remembrance written before God And that a dreadful day of account is coming when these Books shall be brought forth and that Rev. 20. 12. then God will set all in order before the Sons of men with all the circumstances of their evil Actions and then bring every Secret to light and reward all according to their Works For did they so it is not possible there would be so much base dealing and wickedness in the World making Lyes their Refuge as if they had made an Agreement with Hell and a Covenant with Death But there is a world of Atheism in Christendom and of Infidels among Christians that seek â—o dig deep to hide their Counsel from the Lord and their Works are in the dark and they say Who sâ—eth us and who knoweth us They turn things up side-down saith the Prophet turn a fair side outward and a Esay 29. 15 16. foul side inward 4. In the fourth place There is little 4. Want of Conscience of that we call Conscience in the World and the want of it is a main deficient or efficient I may say of Excuses There is much talk of Conscience every where but where is it to be found almost Right Conscience is Cordis scientia saith Bernard Or cum Deo scientia say others not Scientia simplicis Intelligentiae as I may say a bare speculation but an active practical and uniform Concurrence of Breast and Brain of Profession with Practise yea of Man with God when words deeds agree with the heart and the heart with God But alas there is much of Science in the World little of Conscience much Head-knowledge little Heart-knowledge much studying men little minding of God Were there more of this in the World there would neither be carrying on of Designs nor studying Excuses but Acts 24. 16. a serious and sincere endeavour to be without offence both before God and before men 2. For the ends which Excuses are 2. Ends of Excuses made use of 1. Many fly to them as we say For shame of the World and Speech of 1. To avoid shame the People as did they who took up stones to throw at Christ who pleadâ—d They did it not for any of the goods works John 10. 33. he had done that had been too bad but for Blasphemy Better a bad excuse then none at all People woud have cryed Shame on them it they had not covered their Malice with some plausible pretence So again when Pilate urged his Accusers for Reason Reason as they cryed out to him for Justice Justice why what Evil hath he done I find no faule in him They would have been thought inexcusable if they could not have said We have a Law and by our Law he ought to die But none could they name that he had ever violated So whâ—n the Scribes and Pharisees never John 19. 6 7. left persâ—cuting Christ John Baptist and the Apostles and all that were better then themselves People would have cryed shame on them for their Impiety But when they could say You see we Reverence the true Prophets Moses Samuel Jeremy Daniel c. We Celebrate their Memorials garnish their Sepulchres and for those Mat. 23. 30. good men we lament their loss Had we been in our Fathers dayes we would have Sainted â—ot Slain them But Jesus and the Baptist we know not whence they are The one hath a Devil the other is a Wine-Bibber a Samaritan Heretick a Mover of Sedition and what not So that now they must not be thought any wayes ill affected to true Piety but honoured as the Piâ—lars of the Church the zealous Asserters of Truth Unity and Order and the only Sappressors of Heresie Schism Fâ—ction Sedition and Novelty Just so do the Papists St. Peter St. Paul St. Lawrence c. we keep dayes in their Memory preserve their Reliques pray to them honour them with a kind of Worship shew more Piety towards them then all you Protestants do But if Luther Calvin Cranmer Ridley c. teach the very same Doctrine that Peter and Paul they shall be Anathematized or burnt to Ashes if they can light of them 2. A second end Is to gain a repute of 2. To gain a Repute of Religion Religion And such is the luster and beauty of Religion that though few affect the power of it yet all court the Name and are ambitious of the Reputation of it Thus Machiavel instructs his Prince to put on the Vizor of one Religious yet to scruple nothing mean while whereby he may more enlarge his Dominion or drive on his Designs Thus those very Jews again John 10. 33. make their defence We stone thee not for any Cures or other good Works wrought or thy shews of Sanctimony but thy Blasphemy and Arrogance To make thy self the Son of God and equal to God we cannot bear Very pious Souls Though many have been so wicked as to do it none ever was so weak as to own it that they hated Piety and Virtue for its own sake A fair Pretence is fittest to cover so foul a Disposition Those that hated and cast out their Brethren of old as the Prophet said for owning the Name of God no other Crime yet said Let God be magnified Esay 65. 5. All was done out of zeal to God's Glory and the Churches Peace What do the Papists and other Persecutors pretend less 3. A third end Is to stop the mouth 3. To stop the mouth of conscience of Conscience and still its Clamors Conscience would lead the man an unquiet life and would be clamorous if he had not somewhat to pretend Therefore some grave shews of Religion some form of Godliness some Sins forborn some good Works done some Duties performed must bribe Conscience to let
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 importuâ—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
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 Books to be sold by Tho. Parkhurst at the Bible and three Crowns in Cheapside A Commentary on the Hebrews By John Owen D. D. fol. 49 Sermons upon the whole Epistle of St. Paul to the Colossians By Mr. John Daille Translated into English by F. S. Tho. Taylor 's Works the first vol. fol. 2. An Exposition of Temptation on Matth. 4. verse 1. to the end of the 11th Divine Characters in two parts distinguishing the Hypocrite in his best dress By Samuel Crook B. D. A Learned Commentary or Exposition on the 1 Chapt of the second Epistle to the Corinthians By Richard Sibbs D. D. fol. A Commentary on the whole Epistle of S. Paul to the Ephesians By Mr. Paul Bainâ—f A practical Exposition on the third Chapter of the first Epistle of S. Paul to the Corinthians with the Godly Mans Choice on Psal 4. v. 6 7 8. By Anthony Burgess fol. The dead Saint speaking to Saints and sinners living in several Treatises The first on 2 Sam. 24. 10. The second on Cant. 4. 9. The third on John 1. 50. The fourth on Isa 58. 2. The fifth on Exod. 15. 11. By Samuel Bolton D. D. fol. Christianographia or a Description of the multitude and sundry sorts of Christians in the world not subject to the Pope By Eph. Pagit fol. These 7 Treatises next following are written by Mr. George Swinnock 1. The Christian Man's Calling or a Treatise of making Religion ones business in Religious Duties Natural Actions his Particular Vocation his Family Directions and his own Recreation to be read in Families for their Instruction and Eâ—ification The first Part. 2. Likewise a second Part wherein Christians are directed to perform their Duties as Husbands and Wives Parents and Children Masters and Servants in the conditions of Prosperity and Adversity 3. The third and last part of the Christian Man's Calling wherein the Christian is directed how to make Religion his business in his dealings with all Men in the choice of his Companions in his carriage in good Company in bad Company in solitariness or when he is alone on a week-day from morning to night in visiting the sick on a Dying-bed as also the means how a Christian may do this and some motives to it 4. The Door of Salvation opened by the Key of Regeneration 5. Heaven and Hell Epitomised and the True Christian characterized 6. The fading of the Flesh and the flourishing of Faith Or One cast for Eternity with the only way to throw it well 7. The Incomparableness of God in his Being Attributes Works and Word opened and applyed All these by Geo. Swinnock M. A. An Antidote against Quakerism By Stephen Scandwet A learned Commentary on the fourth Chapter of the second Epistle of St. Paul to the Corinthians to which is added First A Conference between Christ and Mary Second the Spiritual Man's Aim Third Emanuel or Miracle of Miracles By Richard Sibbs D. D. 4 to An Exposition on the five first Chapters of Ezekiel with useful observations thereupon By Will. Greenhill 4 to The Gospel-Covenant or the Covenant of Grace opened Preached in New-England By Peter Bulkeley 4 to God's Holy Mind touching Matters Moral which himself uttered in ten words or ten Commandments also an Exposition on the Lords Prayer By Edward Elton B. D. 4 to A plain and familiar Exposition of the ten Commandments By John Dod 4 to Fiery Jesuite or an Historical Collection of the Rise Increase Doctrines and Deeds of the Jesuites Exposed to view for the sake of London 4 to Horologiographia Optica Dyalling Universal and Particular Speculative and Practical together with the Description of the Court of Arts by a new Method By Sylvanus Morgan 4 to Praxis Medicinae or the Physicians Practice wherein are contained all inward diseases from the head to the foot By Walter Bruel Regimen Sanitatis Salerni or the School of Salerns Regiment of Health containing Directions and Instructions for the guide and government of Man's Life 8 to Christ and the Covenant the work and way of Meditation delivered in ten Sermons Large Octavo By William Bridge late of great Yarmouth Heart-Treasure or a Treatise tending to fill and furnish the head and Heart of every Christian with soul-inriching treasure of truths graces experiences and comforts to help him in Meditation Conference Religious Performances Spiritual Actions Enduring Afflictions and to fit him for all conditions that he may live holily die happily and go to Heaven triumphantly By O. H. with an Epistle prefixed by John Chester The sure Mercies of David or a second part of the Hearts Treasure Closet Prayer a Christians Duty All three by O. Heywood A Glimpse of Eternity By A. Caley A Practical Discourse of Prayer wherein is handled the Nature and Duty of Prayer By Tho. Cobbet Of Quenching the Spirit the evil of it in respect both of its causes and effects discovered By Theophilus Polwheile Wells of Salvation opened or Words whereby we may be saved with advice to Young Men. By Th. Vincent The Re-building of London encouraged and improved in several Meditations By Samuel Rolls The sure way to Salvation or a Treatise of the Saints Mystical Union with Christ wherein that great Mysterie and Priviledge is opened in the nature properties and the necessity of it By R. Steedman M. A. Sober Singularity By the same Author The greatest Loss upon Matth. 16. 26. By James Livesey Moses unvailed By William Guild The Protestants Triumph being an exact Answer to all the sophistical Arguments of Papists By Ch Drelincourt A Defence against the fear of Death By Zach. Crofton Gods Soveraignty displayed By Will. Geering A sober Discourse concerning the Interest of Words in Prayer The Godly Man's Ark or City of Refuge in the day of his distress in five Sermons with Mrs. Moor's Evidences for Heaven By Ed. Calamy The Almost Christian discovered or the false Professor tryed and cast By Mr. Mead. Spiritual Wisdom improved against Temptation By Mr. Mead. The True bounds of Christian Freedom or a Discourse shewing the extents and restraints of Christian Liberty wherein the truth is setled many errours confuted out of John 8. verse 36. A Treatise of the Sacrament shewing a Christians Priviledge in approaching to God in Ordinances duty in his Sacramental approaches danger if he do not sanctifie God in them both by Sam. Bolton D. D. The Lords Day enlivened or a Treatise of the Sabbath By Philip Goodwin The Sinfulness of Sin and the Fulness of Christ two Sermons By W. Bridge
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 Esaâ— 2â— 8. Hâ—s 4. â—1 Whoredom Wine and new Wine hath taken away Englands heart and glory This with other sins hath filled the Cup of our Iniquities and caused the Lord in his just Judgment to give us that Cup of Trembling to drink of Pestilence Fire Sword hath been the portion of our Cuo Yet thou seest it not and saist with Solomon's Drunkard When I awake I will to it again Prov. 23. ult Joel 1. 5. Awake 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 Isa 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 Iâ—a fuâ—or breviâ— 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. with 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 onely testifie his detestation of the Fact when it was fresh but thought of it the longest day of his life and on his Death-bed when he called his Sons 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. in Evil Instruments of Cruelty are in their Habitation Cursed be their wrath for it was cruel and their anger for it was fierce c. And it is recorded of Theodosius a godly Emperor when he had 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 â—n my Châ—ldhood Plea â—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 Joâ— 13. 26. 2 Kings 2. 23. forty Children paid dear for their Childish Impiety and deriding the Prophet being torn in pieces by two Bears Job and David smarted sore for their sins in youth Pâ—â—l 27 7. Job 20 7. And Zophar tells us excellently how such sins will come home to a man in his age and lie down with him in his sick bed and break his very Bones as those Bruises that are taken in Youth are felt usually in Age. And he that shall read St. Austin's Confessions and 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 â— Hâ—â— goâ—d Nâ—tâ—â—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 onely crime He is of so good a nature that he can say nâ— 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 Rehobâ—am and Zedekiah the first and last Kings of Judah were two such good-natured men and the one lost ten Tribes by his good nature the other all Rehoboam could not find in his heart to say the Youngsters nay he was so tender-hearted as he is said 2 Chron. 13. 7. And the other spake it out in plain English to his Lords and Courtiers desiring him to secure Jeremy or put him to death I leave him to you for the King is not he that can Jer. 38. 4. do 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