Chapter III
What are the general heads of arguments from which men draw reasons for the
safety and welfare of their state, though they continue in their natural con dition. The pleas which the ignorant and profane make for themselves considered and answered.
Since the pleas and apologies which unregenerate men make either to excuse or justify themselves, are so many and various, and some are more weak, and others stronger, and it would be too large a work to treat of all the particulars, I will therefore reduce them to some general heads, and
384 AN UNREGENERATE MAN S GUILTINESS BEFORE GOD, [BOOK X.
instance but in some of the strongest of them, as a test of the rest, and which are common among us, to whom the word is preached so clearly. And first, I will shew you in general, the topics or heads of argument from whence false reason argues, and whence it fetcheth its strength. I will lay open the several shops and forges where it sharpens its weapons. 1. The first head or topic whence men fetch pleas to justify their ways and estates, &c., is common proverbial speeches, which having been minted out of the evil treasure of men s hearts, and stamped with common authority, pass for current among men, and which they use in defence of themselves on
all occasions. Thus men will defend their covetousness, or excuse their
deserting of a public good cause, when it is difficult or dangerous ; they will justify themselves in doing so with this ordinary saying, Every man
for himself, and God for us all ! So they will vindicate their carelessness or licentiousness in the conduct of their lives, with that other known common saying, If I be predestinated, I shall be saved ; if not, do what I can, I shall be damned. And so they will cry too, Thoughts are free, that they may freely indulge themselves in vain thoughts, or unclean
fancies. Or when the case is such that they must either sin or suffer, or if they perform their duty, they shall run the hazard of some evil or
loss, they will very readily have it in their mouths, Of two evils choose the least. Many such sayings as these of the devil s minting pass among men, and strengthen them in evil. As the papists have their
traditions besides Scripture, on which they ground their corrupt tenets and
practices, so hath the world such wicked maxims as these with which to de fend itself. The danger of such common sayings and instances of them, we have out of Scripture, 1 Cor. xv. 32. The apostle there brings in an ordi
nary atheistical speech which was used among the Jews : Isa. xxii. 13, Let us eat and drink, for to-morrow we shall die, by this to encourage them
selves to take out their fill of pleasure here. The apostle brings it in, 1 Cor.
xv., as a proverbial speech. If there be no resurrection, then, says he,
according to the common saying of wicked men, let us even eat and drink
indeed, for to-morrow we die. But to shew the danger of such naughty
speeches, when once made common and so authentical, he adds, Be not de
ceived, i.e. with such speeches, as many are, for evil words corrupt good manners, i.e. such evil common proverbial speeches as these do much hurt, and have much influence to corrupt our lives, and are often used as means
by men to strengthen and defend themselves in ill, he using a contrary pro verbial speech then used to countercheck the other with. The Jews also had got an accursed proverb, whereby they did put off all from themselves
to their father s sins as the cause of their punishment, and so were not
humbled, nor got any good by it : Ezek. xviii. 2, What mean ye, that ye use this proverb concerning the land of Israel, saying, The fathers have
eaten sour grapes, and the children s teeth are set on edge ? thereby
laying the blame on God and their fathers. This proverb carnal reason
got by the end, and they used it upon all occasions, and by it put off all the
prophet s sermon, whereby he convinced them that it was for their own sins
that they were led into captivity. And because this was a stronghold which
carnal reason had recourse to, he therefore spends a whole chapter to refute
it, with many reasons and answers to it. So they had another common say
ing too whereby their hearts were secured and strengthened to do evil : Ezek. xii. 22, 23, Son of Man, what is that proverb that ye have in the
land of Israel, saying, The days are prolonged, and every vision faileth ? Tell
them, therefore, Thus saith the Lord, I will make this proverb to cease, and
they shall no more use it as a proverb in Israel: but say unto them, The
CHAP. III.] IN RESPECT OF SIN AND PUNISHMENT. 385
days are at hand, and the effect of every vision. Because threatenings were not speedily executed, and they had heard many and seen nothing done,
therefore they slighted all ; this did prevail, and was commonly used, and
did much hnrt. That in Job also, which Satan brings in, was a common
proverb by which men were guided, viz. that a man would do anything to
* And Satan answered the Lord, and said, Skin
save his life : Job ii. 5, 6,
for skin; yea, all that a man hath will he give for his life, &c. The devil
thought that Job would have acted herein like other men, and therefore touch but his life (says Satan to God), and he will curse thee. And thus men will excuse a sinful action, by saying, that life is sweet, and that
it was done to save that, or their estate ; and who would not have done it
besides me ? Thus Job s wife argues with him too from a common saying which wicked men had among them, Curse God and die. As if she should have said, Seeing God deals thus with thee, after all thy perfect walking, and
this is the reward of all, let it now go and leave it. She used it as, it
seems, the sense of a carnal proverb then in use, and proportioned to carnal
reason, that since blessing God will do no good, thou hadst as good curse him ; for die thou must, however, and it connot be worse with thee. And
therefore Job adds, Thou speakest as one of the foolish women ; as if he had said, Dost thou speak as Job s wife, and one brought up in the know
ledge of God ? No ; this is the speech of an unregenerate woman, an heathenish speech, fit for none but the profane to use. And he confutes it
by a suitable answer and reason : Job ii. 10, But he said unto her, Thou
speakest as one of the foolish women speaketh. What ! shall we receive
good at the hand of God, and shall we not receive evil ? Now all such kind
of common speeches which are or have been used, carnal reason is glad of, and employs them to strengthen itself with them upon occasion, as inartificial
arguments drawn from common testimony.
2. Unregenerate men will argue and justify themselves and their practices from the common opinions which the world hath of things. As tradition, so universality is another head or topic which not papists only, but all wicked men, use to defend ill doctrines or actions. As faith looks to what
the word of God judgeth of things, so carnal reason to what the world thinks, and from that draws reasons to justify itself, and is glad to entertain all such
opinions as make for its wicked ways and courses. And therefore the apostle bids us not to be conformed to the world in this : Rom. xii. 2,
* And be not conformed to this world ; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will
of God. He means especially that we should not be conformed to the world
in our opinions of things ; for so the opposition implies, be transformed by the renewing of your minds, to prove what is the good will of God. If the world commonly thinks such a practice lawful, accordingly the most praise it, and carnal reason will have arguments to persuade to it, and to defend the
practice. I do as the most do (will an unregenerate man say), and am but
* do any of the rulers
in the same condition with the generality of mankind ;
believe ? or are they so precisely godly as you preach ? Thus if common
custom, which passeth for a law, seems to countenance any practice, it is warrant enough for it ; nay, if but a book hath been writ for a vile opinion, and to defend a wicked action (as what sin is there almost which hath not had some abettors ?), men will thereby be encouraged, and make a defence
for themselves ; and wicked men, who are not so knowing, will embrace the
errors of those who are learned, with which to bear themselves out ; and
their minds being corrupt, are presently apt to think such erroneous opinions,
VOL. x. B b
386 AN UNREGENERATE MAN S GUILTINESS BEFORE GOD, [BOOK X.
and in appearance so well defended, to be the truth. If the morality of the
Sabbath, and the strictness of its observation, be questioned and disputed, profane men have enough wherewith to justify either their neglects of attend ance on the worship of God, or their unlawful recreations on that day ; and
they are presently of the same opinion with those who use their wits to dis annul the fourth command. So look what pitch or height in religion the most of the world applaud (as men generally judge civility, and moral
honesty, and a formal way of serving God, to be religion enough; and those who do so are the world s saints), such a pitch in religion is the standard
by which they will measure themselves, and think it sufficient ; and what
religion and piety above this, and more than this, is pressed on them (since it is by the world generally spoken against and condemned), shall by the carnal reason of man be scorned and neglected
: Acts xxviii. 22, But we
desire to hear of thee what thou thinkest : for as concerning this sect, we know that everywhere it is spoken against. So that as the papists use uni
versality as an argument (which is on their side, Kev. xiii. 3) wherewith to defend themselves, so men unregenerate urge it, for their estates, that they are in the same condition with the most of other men ; and for their prac
tices, that they do but live according to the common judgment and custom of the world.
3. Profane men, who mind little or nothing of religion, will draw argu ments to justify themselves from the observations of God s outward dealings, and of the dispensations of his common providence among men, which shines on the unjust as well as the just. As faith looks to what God says in his
word, so carnal reason interprets his mind by what is done in his works. Thus the papists plead prosperity as an argument for the truth of their
church, and pass the judgment from the outward carriage of divine pro vidence toward them. In the same manner those in the prophet argued for
idolatry, and worshipping the queen of heaven, and justified themselves :
Jer. xliv. 17, But we will certainly do whatsoever thing goeth forth out of our own mouth, to burn incense unto the queen of heaven, and to pour out
drink-offerings unto her, as we have done, we, and our fathers, our kings, and our princes, in the cities of Judah, and in the streets of Jerusalem : for then had we plenty of victuals, and were well, and saw no evil. When we burned incense to the queen of heaven (say they), we had plenty of all things, and our fathers and our kings did so. There are two reasons couched in it :
1. The universality and antiquity of this their idolatrous worship. Will you condemn (say they) the practice of all our fathers and kings ? And, 2, their
prosperity and success in such a wicked course. We have had plenty (say
they) ever since, and we find this way of religion blessed, whereas we had
scarcity when we served the Lord God. But Jeremiah in answer tells them
that the ground of their scarcity then was their former idolatry, God thus
afterwards punishing it. So some among us have argued for the popish
religion, We then had plenty, and all things well, &c. So the hearts of
carnal men will reason about their actions too. Look what actions are
successful, them they will judge to be good ; but if they are unprosperous, though they have never so sure a warrant out of the word for them, yet they will be apt to suspect them. Thus did that king argue for idolatry: 2 Chron. xxviii. 23, For he sacrificed unto the gods of Damascus, which emote him ; and he said, Because the gods of the kings of Syria help them,
therefore will I sacrifice unto them, that they may help me. He sacrificed
to the gods of Damascus for this very reason, that because the gods of Syria
helped them, therefore he hoped they would help him also, if adored by him. And after the same rate profane men will reason against pure godli-
CHAP. III.] IN EESPECT OF SIN AND PUNISHMENT. 387
: Look (say they), those who
ness, and for a careless worship and religion
are strictest have most crosses and troubles, and since they began to be so
religious, and to follow sermons, they have not thriven as they did before; but those who live as we do, God useth most kindly, and therefore surely they are most happy. Thus they bless those whom the Lord abhors. These are the ungodly who prosper, who look big upon it, and speak con
fidently, insomuch as through carnal reason it is a temptation to God s own
people, who sometimes are stumbled at it, and half persuaded that the pros pering side is the better; as David saith of himself, that his foot had well-
nigh slipped herein : Ps. Ixxiii. 2, 3, But as for me, my feet were almost
gone ; my steps had well nigh slipped. For I was envious at the foolish, when I saw the prosperity of the wicked. So, on the other side, when they at Malta saw a great danger befall the apostle Paul by a viper s coming on
* It is no doubt, say they, but this man was a
his hand, Acts xxviii. 3, 4,
murderer, whom, though he hath escaped the sea, vengeance suffers not to
live. As many judge their estates to be good because they prosper in the
world, so many are encouraged to go on in their evil ways because they have sinned again and again, and no evil hath come of it ; and therefore they think
they may do so still safely. As faith argues, God hath delivered, therefore he will deliver ; so carnal reason argues, As God hath spared, so he will
spare. And the heart of man upon this is fully set to do evil: Eccles. viii.
11, Because sentence against an evil work is not executed speedily, there
fore the heart of the sons of men is fully set in them to do evil. And, on the contrary, the people of God have many jealousies cast up in their hearts by carnal reason against their estates, and their being in the favour of God, from the outward carnage of God to them ; as Gideon said, Judges vi. 13, And Gideon said unto him, my Lord, if the Lord be with us, why then
is all this befallen us ? and where be all his miracles which our fathers told us of, saying, Did not the Lord bring us up from Egypt ? but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. Thus many a poor soul is ready to say, If God had loved me, he would never have
let me fall into so gross and scandalous a sin, or he would never have afflicted me, nor suffered me to be tempted, as I have been.
4. Unregenerate men will fetch arguments to justify their state from out ward spiritual privileges which God has bestowed on them ; so those in Luke
xiii. 26, We have eaten and drunk in thy presence, and thou hast taught in our streets; they thought because they had eaten and drunk with Christ, therefore they should certainly be saved. Thus the common professors of
Christianity think that because they have been baptized, and live in the
church, and have the word preached, and the sacrament administered to them, that therefore they are very good Christians, and shall go to heaven without any more ado. In this manner they in Jer. vii. 4 upheld them
* The temple of the Lord, say they, the temple of the Lord are we. And when our Lord Christ preached to convince the Jews of the
selves :
danger of their state wherein they were, to silence their fears they had their
relation to Abraham ready to plead
: John viii. 33, They answered him, We be Abraham s seed, and were never in bondage to any man; because
they were Abraham s children, they thought they must necessarily be saved. After this rate Micah argued also, who thought that God would surely bless him because he had a priest in his house to be his chaplain : Judges xvii.
* Then said Micah, Now know I that the Lord will do me good, because I have a Levite to my priest. Upon such outward privileges as these do carnal men rest, and judge themselves to be in God s favour because of them. The apostle cuts off all these pleas at once : Rom. ii. 25-29, For circum-
13,
388 AN UNREGENERATE MAN S GUILTINESS BEFORE GOD, [BOOK X.
cision verily profiteth, if thou keep the law : but if thou be a breaker of the
law, thy circumcision is made uncircumcision. Therefore, if the uncircum-
cision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision ? And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost trans
gress the law ? For he is not a Jew which is one outwardly ; neither is that circumcision which is outward in the flesh : but he is a Jew, which is one
: and circumcision is that of the heart, in the spirit, and not in the
inwardly
letter; whose praise is not of men, but of God ; Gal. v. 6, For in Jesus Christ neither circumcision availeth anything, nor uncircumcision ; but foith which worketh by love. Gal. vi. 15, For in Christ Jesus neither circum
cision availeth anything, nor uncircumcision, but a new creature.
5. Another topic from which carnal men draw arguments to give a reason why they do not embrace the ways of true religion and godliness, is the out ward appearance of things in this world. The profession of Christ and his
gospel, in the purity and strictness of it, is, in external show, to a carnal eye, poor and low, and attended with mean circumstances, and therefore they think they have just reason to despise and neglect it. What kept the Jews from acknowledging Christ to be the Messiah ? It was the poverty and meanness of his outward condition, the lowness of his education, being bred up in an ordinary mechanical trade, and not at the feet of their Gamaliels and great doctors of the law. From this they furnished themselves wjth many arguments, which they objected as reasons why they would not believe on him : Mark vi. 3, 4, Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda and Simon ? and are not his sis
ters here with us ? And they were offended at him. But Jesus said unto
them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house. This was the matter of offence to them ; whereas, if rightly considered, it was one of the strongest reasons which
might have convinced them, for it argued his wisdom to be not from men but God, and that he was the great prophet foretold which should come into
the world, and therefore he marvelled at their unbelief more than of all other, as expecting that among them (who knew him before by the prophecies con
cerning him, and who now saw such great things done by him), he should have been readily acknowledged ; that they of all others should have fallen
down, and said that God is in him, and that he was more than a man. And
therefore he takes occasion to assert and vindicate his divinity from that which the Jews objected against it : John vii. 15, And the Jews marvelled,
Saying, How knoweth this man letters, having never learned ? They there
object that he was never brought up to learning, and thence he takes occa
sion to prove that his doctrine was from God : ver. 16, Jesus answered
them, and said, My doctrine is not mine, but his that sent me. So the
barrenness of the place, both for religion and knowledge, where he was
brought up, stumbled Nathanael, and had like to have kept him fron\Christ
: John i. 46, And Nathanael said unto him, Can there any good thing come
out of Nazareth ? It was, it seems, a rude and a wicked, ignorant place. So the meanness of his condition, that he was poor, and had not a hole to
hide his head in, and that none but poor people followed him, this stumbled many ; and therefore, says Christ, Blessed is he who is not offended in me
* The poor receive the gospel ; and
because of this. For before he had said,
this he knew that many would be scandalised at, and that it would prove an
invincible obstacle to their believing : Luke vii. 22, 23, Then Jesus, an
swering, said unto them, Go your way, and tell John what things ye have
seen and heard ; how that the blind see, the lame walk, the lepers are cleansed,
CHAP. III.j IN RESPECT OF SIN AND PUNISHMENT. 389
the deaf hear, the dead are raised, to the poor the gospel is preached. And
blessed is he who shall not be offended in me. Though he doth there
reckon up many miracles which he did, yet that the poor received the gospel he knew would stumble them more than all his wonderful works would per suade them. And this indeed did offend the pharisees, and they reasoned from it against him : John vii. 49, But this people who knoweth not the
law are cursed. And are not now in these days many of those sharp arrows which are shot against God s people fetched out of this quiver ? And are
they not spited, maligned, and despised, because of the meanness of their
condition, and low appearance* in the world ?
6. Unregenerate men, to defend their state, will argue from scriptures themselves, either misunderstood or misapplied. As there is no heresy so
foul but in show produceth some scripture for itself, so there is no estate
so bad but will have something out of the word of God wherewith to justify
itself. The pharisees, who were most wicked and deadly enemies to Christ,
yet thought from some scriptures that they should be saved, and that with
out Christ, misunderstanding the scope of Moses his ministry
: therefore,
says Christ, John v. 39, Search the Scriptures, for in them ye think ye have
eternal life, and they are they which testify of me, i. e. they thought their evi dence for heaven lay there, and as they by their glosses had corrupted them, they fancied that they spoke plainly, that by their doing they should live, being
* For they being ignorant of God s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. And they were Abraham s seed, as they thought, to whom the promise was made, and on that account imagined themselves safe enough. But (says Christ) these
ignorant of the righteousness of faith : Rom. x. 3,
scriptures you have not searched, and compared one thing with another ; for
if you had, you would find that they write of me. And that Moses in whom
you trust, John v. 45 (as they built all their mighty confidence upon sayings of his), he, if you rightly understand him, makes against you, ver. 46 ; and
I desire no other judge than him, to whom you appeal. Yea, to such a
degree of confidence were they grown, that they bring scripture against Christ
himself : John vii. 52, They answered and said unto him, Art thou also of
Galilee? Search, and look : for out of Galilee ariseth no prophet. They urge this, that out of Galilee, from whence Christ came, there ariseth no
prophet, for that in all the Scripture there was no mention of that country to be the place of any prophet, which yet was the place of Christ s abode ; but say they, ver. 42,
* The scripture saith that the Christ shall be of the seed of David, and out of the town of Bethlehem, which had they searched
into, as indeed they ought, they might have found to be the place of Christ s
birth ; but they were loath to make inquiry, but took advantage from the
place of his education, as if it were his country where he was born. And so
* Howbeit, we know
they argue against Christ from Scripture, in John vii. 27,
this man whence he is : but when Christ cometh, no man knoweth whence he is. They herein had reference (as it should seem) to Isa. liii. 8, Who can tell his generation ? which being spoken of his Godhead they apply to
his manhood ; And as for this man, say they, we know whence he is, which yet if they had known, they would not have said what follows : John
vii. 42, Hath not the scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was ? So to this day, how many scriptures are alleged to justify men s sins and sinful states. Men, to cloak their covetousness, will presently have that scripture in their
mouths, He is worse than an infidel who provides not for his family, 1 Tim. v. 8. To quiet their hearts in delaying repentance, they will often
390 AN UNREGENERATE MAN*S GUILTINESS BEFORE GOD, [BOOK X.
* That at whatsoever time a man turns
repeat that scripture to themselves,
to God, he will abundantly pardon, Isa. Iv. 7. And therefore James says, chap. i. 22, that many hearers of the word make KasaXoyiffftovg, false syllo gisms, out of the word itself. And thus men fancy, too, that their lazy, good purposes and desires shall be accepted, because, say they, God accepts the
will for the deed. Thus they also will flatter themselves that if their con
sciences do but check them when they sin, it is well enough, for they will abuse that place in Rom. vii. 17, and say, It is not I, but sin that dwelleth
in me. And thus the pharisees, because it was said in Moses s law, A
tooth for a tooth, therefore thought it lawful to revenge themselves : Mat.
* Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thy enemy. And because they are bidden to love their neighbours, Lev. xix. 18, they, understanding neighbour for only a friend, or one who is not an enemy, thought they might lawfully hate their enemies.
v. 43,
7. Carnal men will argue for their practices and state, from common prin
ciples agreeable to self-love, and from those proud, flattering conceits which
they have of themselves, making self-love their judge ; for example, Cain, he reasons with God, Am I my brother s keeper? Gen. iv. 9. Self-love thinks
that it is bound to look only to itself. And thus men will commonly say, Every man for himself, and God for us all ; we are to look only to ourselves, and every man to take care of one. And self-love thinks this but reasonable. So men think it equal too to cheat him who hath cheated them ; and so, though to wrong an innocent was esteemed a sin among the heathen, yet Cicero himself thought revenge to be laudable. Such as these Christ confutes, Mat.
v. 38, Ye have heard that it hath been said, An eye for an eye, and a tooth
for a tooth. They thought it lawful to revenge upon grounds of self-love, and that it was a duty to hate their enemies, ver. 45. So Simeon and Levi
thought it just to take such a cruel revenge on the Shechemites because of the
high abuse offered to their sister : Gen. xxxiv. 31, And they said, Should he deal with our sister as with an harlot ? and they thought it a good rea
son. Thus out of those high conceits which men have of themselves and
their own cause will they argue, making themselves their own rule and
reason. Thus the pharisees stood upon their defence : John ix. 40, And some of the pharisees which were with him heard these words, and said unto him, Are we blind also ? What, are we blind also ? What ! we ? And this they did out of the high conceits which they had of their own
knowledge. And so they thought it was reason enough to persuade the
apostles to cease preachiagof Christ, that they would thereby bring innocent blood on their heads : Acts v. 28, Did not we strictly command you that
you should not teach in this name ? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man s blood upon us. As if
they had said, What, will you accuse a whole state of murder ? Now all
this, the apostle calls comparing themselves with themselves, not with the
* For we dare not make ourselves of the number, or
rule : 2 Cor. x. 12,
compare ourselves with some that commend themselves : but they, measur
ing themselves by themselves, and comparing themselves among themselves, are not wise. And yet by this way of judging will unregenerate men take
the measure of themselves ; and therefore they think what is beyond that which they have must needs be hypocrisy, and censure those who are more
strictly holy than themselves to be close and sly hypocrites.
8. Others there are who do not deceive themselves so grossly, but have
something of show and pretence, who will argue for the goodness of their
condition from some religious duties and performances, or from some in
ferior common works of God s Spirit upon their hearts. This the young
CHAP. IV.] IN RESPECT OF SIN AND PUNISHMENT. 31)1
man insisted on, Luke xviii. 21. Thus Jehu bears himself up: 2 Kings x. 16,
* And he said, Come with me, and see my zeal for the Lord. So they made him ride in his chariot. And thus are those hearers of the word whom the apostle James describes, chap. i. 23, 24, &c., who, by the hear
ing of the word, had got some stamp and form of religion upon their hearts, though but an inferior work, and deceived themselves by reasoning from it that their state therefore was good
: If any man seem to be religious, says he, ? . e. to be hot and forward in duties,
* and refrains not his tongue, he deceives his own heart ; for he thinks his religion such as will save him when it will not, where a known sin is thus nourished with it ; and he deceives not others only, but his own heart. And it is from the external
performances of duties that they plead unto Christ-, Mat. vii. 22. They urge Christ much with what they had done, how they had prayed and
preached in his name. Their own duties deceived them ; and in that they are brought in pleading them then, it argues that they were not gross hypo
crites, who had deceived men only, but who had deceived themselves, and
thought they had such pleas as would be of force before God s tribunal, and therefore are brought in pleading them, which, if they had not judged them
good and valid, they would not dared to have done.