this matter. There is hardly any kind of wickedness that men commit, but they will plead thus in excuse for it. They will plead thus about their cheating and injustice, about their hatred of their neighbours, about their evil speaking, about their revengeful spirit, about their excessive drinking, about their Jying, their neglect of secret prayer, their lasciviousness, their unclean dalliances; yea, they will plead excuses for very gross acts of uncleanness, as fornication, adultery and what not. They have their vain excuses and carnal reasonings in favour of all their evil actions. They will say, What harm, what evil is there in such and such an action? And if there be a plain rule against it, yet they will plead that their circumstances are peculiar, and that they are excepted from the general rule; that their temptation is so great, that they are excusable; or some thing will they find to plead.

If it be some thing upon which their lusts are much set, and about which they feel remorse of conscience, they will never leave studying and contriving with all the art and subtilty of which they are masters, till they shall have found out some reason, some excuse, with which they shall be able in some measure to quiet their consciences. And whether after all they shall have made it out to blind conscience or not, yet they will plead that their argument is good, and it is no sin; or if it be a sin, it is only a sin of ignorance.-So men will plead for the wickedness which they do in the dark. So without doubt some very gross sinners plead to their consciences; as would appear, if we could but look into their hearts; when indeed the strongest argument they have, that in such a thing there is no evil, is the strongest lust they have to it, the inordinate desire they have to commit it.

It was the saying of one, Licitis perimus omnes; that is, we all perish by lawful things; which is as much as to say, men commonly live wickedly and go to hell, in those ways which they flatter themselves to be lawful. Or at least they flatter themselves, that they are sins of ignorance; they do not know them to be unlawful.-Thus, I make no doubt some will be apt to do, in applying to themselves this use of examination, if they can be persuaded to apply it to themselves at all. Whether these things be true of you, let your own consciences speak, you that neglect secret prayer; you that live in secret, unclean, lascivious actions; you that indulge an inordinate appetite for strong drink; you that defraud or oppress others; you that indulge a spirit of revenge and hatred towards your neighbour.Here I desire you to consider two or three things.

(1.) Not all sins, which one knows not with a certain knowledge to be sinful, are justly called sins of ignorance. Men often will excuse themselves for venturing upon a sinful action or practice, with this, that they know not that it is sinful; which is at most true no otherwise, than as they do not know it to be sinful with a certain knowledge, or with the evidence of absolute demonstration; although at the same time it is a sin against their light, and against great light. They have been so taught, that they have had light enough to make them sensible that it is displeasing to God, and not warranted or allowed by him. And they do in their consciences think it to be sinful; they are secretly convinced of it, however they may pretend the contrary, and labour to deceive themselves and to persuade themselves that they do not think there is any evil in it.

Those sins which are contrary to sufficient information and instruction, and contrary to the real dictates of their own consciences, or to the judgment of their own minds; whether there be certain or demonstrative knowledge or no; these are what I would be understood to mean, when I speak of known sins. Such light as this, whether there be absolutely certain knowledge or no, is sufficient to render the action utterly inexcusable, and to render it, when allowed, an horrible profanation and pollution of the holy ordinances of God.

(2.) It is in vain for persons to pretend that those are sins of ignorance, which they have often and clearly heard testified against from the word of God. It will be found to be so at last; it will be found to be a vain thing for persons who have lived under the light of the gospel, and where all manner of iniquity is testified against, if they live in immoral and vicious practices, to pretend that they are sins of ignorance; unless the case be very peculiar and extraordinary.

(3.) It is in vain for you to pretend that those are sins of ignorance, of which you would not dare to proceed in the practice, if you knew that your soul was to be required of you this night. Persons do many things, for which they plead, and pretend they think there is no evil in them, who yet would as soon eat fire, as do the same, if they knew that they were to stand before the judgment-seat of Christ within four and twenty hours. This shows that persons do but prevaricate, when they pretend that their sins are sins of ignorance.

2. Another way wherein men deal falsely and perversely in this matter, is, in pretending that they do not allow them

selves in those sins which they practise. They either pretend that they know them not to be sins, or if they cannot but own that, then they will say, they do not allow themselves in them; and so they hope God is not very much provoked by them. They pretend this, though they make a trade of them. They go on repeating one act after another, without ever seriously repenting of past, or resolving against future acts. But take heed that you do not deceive yourselves in this matter; for such pretences, however they do something towards stilling your consciences now, will do nothing when you come to stand before your righteous and holy Judge.

SECT. IV.

Address to such as attend ordinances, and yet allow themselves in known sin.

Consider how holy and sacred the ordinances of God are; what mockery you are guilty of in making such a show, and such pretences in attending ordinances, and yet voluntarily acting the reverse of what you pretend. Consider that there is no sort of sinners with whom God is so provoked, and who stand so guilty before him, as the profaners of his ordinances. The fire of God's wrath is kindled by none so much as by the polluters of holy things. They are represented as those who are especially guilty before God, in the third commandment: The Lord will not hold him guiltless that taketh his name in vain. Why is this annexed to this command, rather than to any other of the ten, but because the breach of it especially renders a man guilty in the sight of God?

The taking of God's name in vain includes the profanation and pollution of ordinances and holy things. They do in a very dreadful manner take God's name in vain, who attend on his ordinances, and yet live in known sin; for, as we have shown, they manifest the greatest irreverence for him, and contempt of divine things. They manifest a contempt of his authority, a contempt of the business and design of his ordinances, and a most careless and irreverent spirit in things wherein they have immediate converse with God. Ordi nances, as we have shown, are attended in the name of God; and therefore, by such an attendance on them, the name of God is greatly profaned. You that attend ordinances in such a manner, take the name of God so much in vain, that you

use it only in mockery, and so as to expose it to contempt. Such a way of attending ordinances is a trampling of all that is sacred under foot.

We have in scripture scarce any such awful instances of the immediate and miraculous vengeance of God, as on the profaners of holy things. How did God consume Nadab and Abihu, for offering strange fire before him! How did he break forth upon Uzza, for handling the ark with too much irreverence! 2 Sam. vi. 6, 7. And how did he break forth on the children of Israel at Bethshemesh, for profaning the ark! He smote of the people fifty thousand three score and ten men, as in 1 Sam. vi. 19.

And God hath threatened in the New Testament, that if any man defile the temple of God, him`shall God destroy; for the temple of God is holy, 1 Cor. iii. 17. There is an emphasis in the expression. God will destroy all sinners, let it be what sin it will, which they commit, and in which they continue; and yet it is said, If any man defile the temple of God, him shall God destroy, as if it had been said, there is something peculiar in the case, and God is especially provoked to destroy such, and consume them in the fire of his wrath; and he will indeed destroy them with a destruction especially dreadful.

So God bath declared, Gal. vi. 7. that he will not be mocked; i. e. if any presume to mock him, they will find him, by experience, to be no contemptible being. God will vindicate his holy majesty from the contempt of those who dare to mock him, and he will do it effectually: they shall fully find how dreadful a being he is, whose name they have daringly profaned and polluted. Defilers and profaners of ordinances, by known and allowed wickedness, provoke God more than the Heathen, who have no ordinances. Thus the wickedness of Judah and Jerusalem is said to be far worse than that of Sodom, though the inhabitants of Sodom were, as we have reason to think, some of the worst of the Heathens. See Ezek. xvi. 46, 47, &c. The sin of Sudom is here spoken of as a light thing in comparison with the sins of Judah. And what should be the reason, but that Judah enjoyed holy things which they profaned and polluted, which Sodom had no op◄ portunity to do? for it is not to be supposed, that Judah other◄ wise arrived to the same pass that Sodom had.

Consider therefore, ye who allow yourselves in known wickedness, and live in it, who yet come to the house of God, and to his ordinances from time to time, without any serious design of forsaking your sins, but, on the contrary, with air

intention of continuing in them, and who frequently go from the house of God to your wicked practices; consider how guilty you have made yourselves in the sight of God, and how dreadfully God is provoked by you. It is a wonder of God's patience, that he doth not break forth upon you, and strike you dead in a moment; for you profane holy things in a more dreadful manner than Uzza did, when yet 'God struck him dead for his error. And whereas he was struck dead for only one offence; you are guilty of the same sin from week to week, and from day to day.

It is a wonder that God suffers you to live upon earth, that he hath not, with a thunderbolt of his wrath, struck you down to the bottomless pit long ago. You that are allowedly and voluntarily living in sin, who have gone on hitherto in sin, are still going on, and do not design any other than to go on yet; it is a wonder that the Almighty's thunder lies still, and suffers you to sit in his house, or to live upon earth. It is a wonder that the earth will bear you, and that hell doth not swallow you up. It is a wonder that fire doth not come down from heaven, or come up from hell, and devour you; that hell-flames do not enlarge themselves to reach you, and that the bottomless pit hath not swallowed you up.

However, that you are as yet borne with, is no argument that your damnation slumbers. The anger of God is not like the passions of men, that it should be in haste. There is a day of vengeance and recompence appointed for the vessels of wrath; and when the day shall have come, and the iniquity shall be full, none shall deliver out of God's hand. Then will he recompense, even recompense into your bosoms.