3. One argument more. If the offences of his children, that are dear and precious to him, are recompensed in the earth, much more the wicked and the sinner, Prov. xi. 31. If Sion sip of the cup, Babylon shall drink up the dregs of it. If the hand of a father be so heavy, what shall the wrath of a judge be? If offending children smart for their folly, how will his anger break out against daring impudent , sinners ?
4. Consider that your presumptions will not secure you, but ruin you the more. In all these proud acts of rebellion against God there is some pretence men presume upon, or else they would not go on thus directly against the will of God ; therefore they are called sins of pre- sumption. There is some pretence or other wherewith they harden their hearts ; but alas ! they are but presumptions, the silly suppositions of their own deceived hearts. He that is surety to himself is but little secured by his own thoughts and words.
348 SERMONS UPON PSALM XIX, 13. [SfiR. IT.
That I may drive the nail to the head, it will not be amiss a little to touch upon the things men presume upon, and they are five ; either — (1.) That God will not call them to an account ; (2.) That God will be merciful, though they go on in them ; (3.) That they shall repent at last ; (4.) That they will make amends for one sort of sins by abounding in their other duties ; (5.) That their estate will bear them out.
First, That God will not call them to an account, or punish them for their sins. There is atheism at the bottom of sins of presumption. They think they shall do well enough though they add drunkenness to their thirst. Why ? Because they either believe there is no God, or that he is a weak and careless God. They either deny the being of God, or else make an idol of him, while they fear not his power and justice. Now consider, surely there is a God, or else how can these things fall into this order and proportion wherein we see them ? Scripture and nature, creatures and conscience, will tell thee there is a God. Look within thee, without thee, upward or downward, round about thee, everything thou seest, hearest, or feelest proclaimeth a God to thee, by whose will good and evil is stated. Certainly there is a God, and there is such a thing as good and evil, vice and virtue, sin and righteousness ; that the one is worthy of blame and the other of praise. If it be not so, whence cometh it that we all affect to be counted honest and good ? to seem so at least, if not to be so ? The most wicked are offended when they are taken for such as they are, and endeavour to cover their vices with the appearance of virtue and goodness, as fearing blame. If all things were indifferent in their own nature, it were no more crime for a man to kill his father than his neighbour's dog ; to rob in the woods than to hunt a hare or deer there; to lie with his mother or sister than to use lawful marriage; and no less honest to lie and forswear than to be sincere in our dealings. Certainly there is a God, and there is good and evil, sin and righteous- ness, vice and virtue ; and if it be so, will not God punish the evil and reward the good? If you think he will not, it is either because he hath no right to do so, or no power, or no will or care to do it. No right to punish, because mankind is exempted from his jurisdiction : can you imagine that ? Certainly God hath a right to govern his creatures. As he is a creator, he is an owner ; and as he is an owner, he is a ruler and a judge. He that made all is the judge of all, the king of the earth. If man be God's creature, he must be his subject, and judiciary power is part of his government, to dispense -the rewards of virtue, and the penalties of vice. If God hath a right, hath he not power ? 1 Cor. x. 22, 'Do we provoke the Lord to jealousy? Are we stronger than he ? ' How will you make your party good against him? Will you arm your lusts against his angels ? What can an earthen pitcher expect by dashing against a brazen wall but to be broken all in pieces ? Let the potsherds of the earth contend with the potsherds of the earth ; they are no match for God. Or is it because he will not ? that he neglects the looking after mankind, and doth not mind what is done here below ? It was the conceit of Epicurus and his followers that it would not stand with the happiness of God to trouble himself with the affairs of the world, as if it would disturb and discompose his bliss. Nee pro mei'iiis
VeR. 13.] SERMONS UPON PSALM XIX. 13. 349