An exposition with practical observations continued upon the thirty-fifth, thirty-sixth, and thirty-seventh chapters of…

We may understand and prosecute this point two ways.

We may understand and prosecute this poynt two wayes.

First, As to guilt. It will no way excuse us before God, to say, I forbore to do duty when commanded by God, I did evil because commanded by man, not out of any dislike of my duty, or liking of iniquity, but only to avoid those afflictions, which I saw inevitably falling upon me, in case I had either done the one, or not done the other. This plea will not hold before God, for ⟨p. 332⟩any mans discharge from guilt upon either account. And though there may be some seasons wherein a duty may be laid by or omitted, yet there is no season wherein any iniquity may be chosen or committed.

First, As to guilt. It will no way excuse us before God, to say, I forbore to do duty when commanded by God, I did evill because commanded by man, not out of any dislike of my duty, or liking of iniquity, but only to avoyd those afflictions, which I saw inevitably falling upon me, in case I had either done the one, or not done the other. This plea will not hold before God, for ⟨p. 332⟩any mans discharge from guilt upon either account. And though there may be some sea•ons wherein a duty may be laid by or omitted, yet there is no season wherein any iniquity may be chosen or committed.

Secondly, We cannot be excused, as to Discretion. We are fools, and act below, not only gracious but rational men, if we choose iniquity to avoid any affliction, whether that affliction or suffering, be, first, our own; or secondly, the suffering of others. First, though nearly related, & very near to us, wife, children, &c. Secondly, though many, never so many, a whole Nation, a whole world, the Church. I believe that assertion of St Augustine will be found sound and Orthodox Divinity; Better let the world perish, than attempt to save it by telling an officiously.