The Evil of Evils, or the Exceeding Sinfulness of Sin

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The Evil of Evils, or the Exceeding Sinfulness of Sin

The eighth book of Mr Jeremiah Burroughs. Being a treatise of the evil of evils, or the exceeding sinfulness of sin. Wherein is shewed, 1 There is more evil in the least sin, than there is in the greatest affliction. 2 Sin is most opposite to God. 3 Sin is most opposite to mans good. 4 Sin is opposite to all good in general. 5 Sin is the poyson, or evil of all other evils. 6 Sin hath a kind of infiniteness in it. 7 Sin makes a man conformable to the Devil. All these several heads are branched out into very many particulars.

Burroughs, Jeremiah, 1599-1646., Goodwin, Thomas, 1600-1680.

THE EIGHTH BOOK OF Mr Jeremiah Burroughs.

Being a Treatise of the EVIL of EVILS, OR THE Exceeding Sinfulness OF SIN.

Wherein is shewed,

• 1 There is more Evil in the least Sin, than there is in the greatest Affliction.
• 2 Sin is most opposite to God.
• 3 Sin is most opposite to Mans Good.
• 4 Sin is opposite to all Good▪ in general.
• 5 Sin is the Poyson, or Evil of all other Evils.
• 6 Sin hath a kind of Infiniteness in it.
• 7 Sin makes a man conformable to the Devil.

All these several Heads are branched out into very many Particulars.

Published by

• Thomas Goodwyn,
• William Bridge,
• Sydrach Sympson,
• William Adderly,
• William Greenhil,
• Philip Nye.
• John Yates.

London, Printed by Peter Cole in Leaden-Hall, and are to be sold at his Shop at the Sign of the Printing Press in Cornhil, neer the Royal Exchange. 1654.

M^R Burroughs on the Evil of Sin.

A TESTIMONY TO THE WORLD, Concerning Several Books of M^R Jeremiah Burroughs, that are Printing, and will shortly be Published.

WHAT we have by way of Preface set before the several Books already published of this Reverend Author, Mr. Jeremiah Burroughs, may sufficiently serve for all that are come  forth: So that we only need now, to give Letters Testimonial to the World, that these (viz. The Sermons on Job, 36. chapt. 21. verse: The Second Epistle of Peter, the 1. chapter, the 1. verse: The First Epistle of John, the 3. chap. 3. verse: The Second Epistle to the Corinthians, the 5. chapter, 7. verse: Matthew, the 11. chapter, 28, 29, and 30. verses: The Second Epistle to the Corinthians, the 5. chapter, the 18, 19, and 20. verses, which are, or will shortly be Printed) We avouch likewise to be the painful and profitable Labors of the same Author, and published by the best and most Authentick Copies.

• Thomas Goodwin,
• William Greenbil,
• William Bridge,
• Sydrach Simpson,
• Philip Nye,
• John Yates,
• William Adderley.

To the Reader.

READER,

THE Creatures vanity and emptiness, the abounding Sinfulness of Sin, and Christs All-sufficiency and Fulness, and how to live the life of Faith in Christ, are Subjects containing the Sum and Substance of Religion, and much treated on promiscuously amongst Divines. And I think amongst all the Treatises of this blessed man, Mr. Jeremiah Burroughs (now triumphing in glory above all sin and sorrow) which have been received with so much acceptation amongst the Saints, there hath not been presented to thy view a more Practical Piece than this now under thy  hands: And though divers Divines have written and spoken much concerning this Subject, yet in my poor Judgment, this out-goes all of this Nature, that ever my eyes beheld, setting forth with life and spirit the Subject in hand, and bringing it down powerfully in a practical way to convince the Judgment, and work upon the affections of the weakest Reader. That which is the undoing of those who think themselves no small Christians, is resting in a bare notion of the Creatures emptiness, Sins filthiness, Christs Fulness, and having some high towering speculations concerning the Nature and Object of Faith: and to be able to discourse of these things in company, and upon occasion, is the Religion of the World, and more especially of our Formal Professors. Now the reality of these confest Principles are not made powerful upon the conscience by the cleerest natural aquired light in the World: but when the Lord is pleased to set home those over-awing, soul ballasting-thoughts  of Eternity, then, and never till then, shall we live, act, and walk as a people who acknowledg these Principles of Christianity to be true: Whilst the things of Religion, and thoughts of Eternity lie swimming only in our Brains, they never conquer, command, and subdue the heart in a way of Practical Obedience. Many mens thoughts language, and lives are such, that if they were certain there is no God, no Sin, no Hell, no wrath to be feared, no Grace to be minded and attained, no Judgment day when they must give an account, they could not be worse than they are, nor do worse than theydo; Oh the horrid Athiesm bound up in mens hearts, and they see it not, how else durst men be so prophane in their lives under Gospel light? how durst they sit so stupidly under the powerful awaking means of Grace? how else could such vile thoughts be cherish’d, and such cursed practises and principles maintained? how else durst men chule sin rather than  affliction when they are brought into streights? how otherwise are men more afraid of open shame than of secret sins? In a word, how durst men walk without God in the world, at least without secret prayer and communing with their own hearts, dayes, weeks, months, years together? I am perswaded more souls drop down to Hell in our dayes under the abuse os Gospel Light, than ever did in the gross darkness of Popery; they then better improved their Talents according to the light afforded, and walked better and more sutably to the light they receiv’d; wheras these Gospel truths which now shines more fully and cleerly in the faces of so many thousands, are not so much improved in a more circumspect, holy, and humble walking, but rather abused to a more loose and wanton carriage and censorious judging of one another, men sinning the more because grace so much abounds; how could the Saints then love and embrace with singleness of heart? but now the  foundations of love are shaken, and a perverse spirit is mingled amongst us; Oh how heavily doth the wrath of God lie upon the Professors of our Age for the abuse of Gospel light, and they feel it not; Gods Administrations in this latter Age of the World, being more subtil and Spiritual, and therefore more undiscernable than in former Ages: Oh how many have we now adaies, who think they walk cleerly in the midst of Gospel Light, magnifying and exalting free Grace, triumphing in their Christian liberty, looking upon others as kept in bondage, who come not up to their pitch and practice, and yet are no better than Solomons fools, who make a mock of sin, being conceitedly set at liberty, but really sin and Satans bond slaves: Certainly, till mens consciences be made tender and fearful of the least touches and appearances of evil, they have good cause to suspect, not only the strength, but the soundness of their hearts in Grace: Whilst men are bold with sin,  and can put it off at an easie rate of sorrow, let their attainments seem never so high in understanding the Mysteries of the Gospel, they never yet knew truly what it is to exalt Christ and free Grace, for look in what measure we slight Sin, in the same measure we slight God himself in his Persons and Attributes; And how can that great Gospel Duty of walking humbly with God, be expressed? how can Christ be rightly lifted up and advanced in our souls without a right sight and sence of sin? Never wil Christ be wonderful Christ, and Grace wonderful Grace, till sin be wonderful sin, and experimentally apprehended as out of measure sinful; never till sin be seen and sorrowed for as the greatest evil, wil Christ be seen and rejoyced in as the greatest good; were we once throughly convinced of the infinite evil in sin, as containing in it the Evil of all Evils (nothing being an evil indeed properly, but as it hath the bitter ingredient and cursed sting of sin in it) how would sin be  hated and shunned more than the most deadly poyson, and feared more than the Devil, more than Hell it self? seing nothing hath made and founded Hell but sin, nor made the Devil such a black feind but sin; nay, nothing is so much a Hell, I mean a Torment, as sin it self; nothing binds the Creature in such chains of misery as when it is held in the cords of its own sin, Prov. 5. 22. Men look upon sin through false Mediums, and beleeve the reports and interpretations which the world and the flesh gives of sin, and thus are cheated to their own destruction: Could we but a little lay our Ears to Hell and hear the howlings and yellings of those damned spirits aggravating sin, we should then have a true Comment upon the Subject in hand: Afflictions in this world now and then awaken the conscience, reviving the sight and sence of sin by some grievous pains; but one half hour in Hell, being separated from the comfortable presence of all good and blessed•… will make the evil of sin rightly understood. Certainly there’s an evil in sin beyond what the largest Created Understanding is able to fadam, sin being one of those things which can never be punished enough, which appears in that all those unspeakable, unsufferable torments inflicted upon the damned through all Eternity, is but a continual paying this sad debt, and giving satisfaction to Divine Justice for the wrong which sin hath done, in regard Divine Justice shall not otherwise sufficiently in time have taken it’s due out of the sinner. Now the Judg of all the world who is the Standard of Justice it self, neither can, nor will do any wrong to his Creature in punishing it more than it’s iniquity deserves.

Reader, I shall say no more now, but beseech the Lord to carry home these Truths by his Spirit into thy bosom, that there may be a Divine Impression made upon thy heart in reading, sutable to the Authors in preaching,  and that thou mayest (out of love to Holiness) so fear and hate sin now, that thou mayest never suffer the vengeance of Eternal Fire (the wages of sin) hereafter: Which is the unfeigned and earnest desire of

Thy Souls Well-wisher in Christ Jesus, John Yates.

THE CONTENTS.

• CHAP. 1 That it’s a very Evil Choice, To Choose Sin, rather than Affliction. Page 1
• Chap. 2 The Servants of God, have Chose the most dreadful Afflictions, rather than the least Sin. 5
• Chap. 3 There is some good in affliction, but none in sin: First, No good of Entitie: Secondly, No good of Causalitie: Thirdly, No good Principle from whence sin can come: Fourthly, No good anexed as is to afflictions, viz. 1 Of Promise. 2 Of Evidence. 3 Of Blessing. Also Five different workings of the hearts of the Saints under sin, and under affliction. Fifthly, It’s not capable of any Good, 1 Adde all the good to sin that all the Creatures in heaven and earth have, yet it cannot make sin good. 2 Good ends, though 1 To help against temptation, 2 To do good to others, 3 To glorifie God, cannot make sin good, 4 God cannot make sin good. Sixthly, It’s not comparatively good. 10
• Chap. 4 Ʋses: And Nine Consectories of excellent use, viz. 1 Sin is not the work of God. 2 Sins promises are all Delusions. 3 Sin cannot be the Object of a rational Creature. 4 Nothing that’s good should be ventured for sin. 5 Nothing that’s good to be made serviceable to sin. 6 The mistake of making sin the chiefest good.  7 Time spent in sin, lost. 8 The wicked, useless members. 9 Sin needeth no debate whether to be done, or not. 23
• Chap. 5 There is more Evil in the least sin, than in the greatest affliction; Opened in six Particulars, being the General Scope of the whole Treatise. 30
• Chap. 6 Sin most opposite to God the chiefest Good, Opened in Four Heads: 1 Sin most opposite to Gods Nature. 2 Sin opposite in its working against God. 3 Sin wrongs God more than any thing else. 4 Sin strikes at Gods Being. 33
• Chap. 7 Sin in it self opposite to God, shewed in five things: 1 Nothing directly contrary to God but sin: 2 God would cease to be God, if but one drop of sin in him: 3 Sin so opposite to God, that he cease to be God, if He did but cause sin to be in another: 4 He should cease to be God, 〈◊〉 he did but approve it in others: 5 Sin would cause God to cease to be, if he did not hate sin as much as he doth. 35
• Chap. 8 The workings of sin is alwayes against God. The Scripture cals it, 1 Enmity. 2 Walking contrary. 3 Fighting. 4 Resisting. 5 Striving. 6 Rising against God. 41
• Chap. 9 How sin resist God: 1 It’s a hating of God. 2 It’s rebellion against God. 3 It’s a despising of God. 42
• Chap. 10 Sin is a striking against God. 1 The sinner wisheth God were not so Holy, &c. 2 It seek the destruction of God. Also sin is a wronging of God. 50
• Chap. 11 How sin wrong God: 1 In his Attributes. 2 Relation of Father, Son, and Holy Ghost. 3 His Counsels. 4 In the End for which God hath done all he hath done. And First, Sin wrong Gods Attributes: 1 His All-sufficiency, shewed in Two Particulars. 2 It wrong his Omnipresence, and Omnisciency. 3 Sin wrong his Wisdom. 4 Wrong his Holiness. 5 Sin wrong-God, in setting mans Will above Gods. 6 Sin wrong Gods Dominion. 7 Sin wrong Gods Justice. 8 Sin wrong God in his Truth. 57
• Chap. 12. How sin wrongs God in his personal Relations. 1 The Father. 2 The Son. 3 The Spirit. 69
• Chap. 13 Sin wrong the Counsels of God in setting that Order in the world that he hath set. 72
• Chap. 14. Sin wrong God in the End for which he hath made all things. 75
• Chap. 15 The First Corollary.] It appears by this, That but few men know what they do, when they sin against God. 80
• Chap. 16 The Second Corollary.] The necessity of our Mediators being God and Man. 82
• Chap. 17 The Third Corollary.] That but few are humbled as they should for sin. 1 It will not be deep enough, except it be for sin as it’s against God. 2 It will not Sanctifie the Name of God. 3 It will not be lasting. 4 Else it will never make a devorce between sin and the soul. 84
• Chap. 18 The Fourth Corollary.] Admire the Patience of God, in seeing so much sin in the world, and yet bear it. 92
• Chap. 19 The Fifth Corollary.] Hence see a way to break your hearts for sin: And also to keep you from Temptation. 96
• Chap. 20 A Sixt Corollary.] If sin be thus sinful, it should teach us not only to be troubled for our own sins, but the sins of others. 103
• Chap. 21 A Seventh Corollary.] If sin hath done thus much against God, then all that are now converted had need do much for God. 109
• Chap. 22 The Eight Corollary.] If sin doth so much against God, hence see why God manifest such sore displeasure against sin as he doth: 1 Against the Angels that sinned. 2 Against all Adams Posterity. 3 See it in Gods giving the Law against sin. 4 See it in Gods punishing sins that are accounted smal. 5 See it in Gods destroying all the world for sin. 6 See his displeasure in punishing sin eternally. 112
• Chap. 23 A Seventh Discovery of Gods displeasure  against sin, opened from the sufferings of Christ. First, See the several expressions of Scripture: 1 He was sorrowful to death. 2 He began to be amazed. 3 He began to be in an Agony. Secondly, See the effects of Christs being in an Agony: 1 He fell grovelling on the ground. 2 He swet drops of Blood. 3 He cries to God, if it be possible to let this cup pass from me. Thirdly, There is eight Considerations of Christs sufferings. 123

THE SECOND PART.

Sin is most opposite to Mans Good; and far more opposite to the Good of man than Affliction.

• Chap. 24 First, Sin make a man evil, but no affliction can make him so: 1 Those that are in affliction are not the worse, 2 But those that are wicked, are vile persons, though they be the greatest Princes. 140
• Chap. 25 Secondly, Sin is more opposite to the good of man than Afflictions, because most opposite to the Image of God in man: Three Particulars instanced, and a Question resolved. 145
• Chap. 26 Thirdly, Sin is opposite to the Life of God in Man. 151
• Chap. 27 Fourthly, Sin is opposite to mans good, because it is most opposite to the last End for which man was made. 258
• Chap. 28 Fifthly, Sin is more opposite to mans good than Affliction, because ’tis a defilement of the Soul. 1 It defiles all a man medleth with. 2 Sin is the matter the worm shall gnaw upon to all Eternity. 262
• Chap. 29 Sixtly, Sin is more opposite to mans good than affliction, because sin is the object of Gods hatred; but God hateth not any for affliction. 265
• Chap. 30 Seventhly, Sin is more opposite to mans good than affliction, because sin brings guilt upon the soul. 269
• Chap. 31 Eightly, Sin is a greater evil to man than Affliction, because it’s that which put the Creature under the Sentence of Condemnation. 277
• Chap 32 Ninthly, Sin is a greater evil to man than affliction, because it breaks the Ʋnion between God and the Soul. 282
• Chap. 33 Tenthly, Sin is more against mans good than Affliction, for that it stirs up all in God to come against a sinner in way of enmity. 285
• Chap 34 XI. Sin is more opposite to mans good than affliction, for that sin makes all the Creatures of God at enmity with a sinner. 288
• Chap. 35 XII. Sin is a greater evil to man than affliction, because it puts a man under the Curse of God. 291
• Chap. 36 XIII. Sin is the Seed of Eternal Evil, therefore more hurtful to man than affliction. An Use thereof, Then see that those men are deceived that think to provide well for themselves by sin. Use 2 The Ministry of the Word is for our good, as well as Gods Glory. 293
• Chap. 37 XIV. Sin is worse than affliction, because it hardens the heart against God, and the means of Grace. 297
• Chap. 38 XV. Sin is worse to us than affliction, because sin brings more shame than affliction▪ 303
• Chap. 39 He that sins, wrongeth, despiseth, and hateth his own Soul. Use 1 Then see the maliciousness that is in sin. Use 2 To pitty those that go on in sinful wayes. Use 3 Let sin be dealt hardly with. 308

THE THIRD PART.

• Chap. 40 Sin is opposite to all good, and therefore a greater evil than any affliction, opened in five things: 1 Sin take away the excellency of all things: 2 It brings  a Curse upon all: 3 Sin is a burden to Heaven and Earth, and all Creatures: 4 Sin turn the greatest Good into the greatest Evil: 5 Sin (if let alone) would bring all things to confusion. 319

THE FOURTH PART.

• Chap. 41 That Sin is the Evil and Poyson of all other Evils, shewed in several Particulars: First, It’s the strength of all Evils. Secondly, It’s the sting of Affliction. Thirdly, It’s the Curse of all Evils, opened in Five Particulars. Fourthly, Sin is the shame of all Evils. Fifthly, The Eternity of all Evil comes from Sin. 327

THE FIFTH PART.

• Chap. 42 Sin hath a kind of Infiniteness in it: Opened in Seven Particulars. First, Because nothing but an Infinite Power can overcome it. Secondly, Sin hath a kind of infinitness, because it hath an infinite desert in it, expressed in Three Particulars: 1 The desert of the loss of an infinite Good. 2 It deserves to put an infinite distance between God and thee. 3 It deserves infinite misery. Thirdly, Sin hath a kind of infinite Evil, because there is required an infinite Price to make an Attonement between God and Man. Fourthly, There is a kind of infinit Evil in Sin, because we must hate it infinitely. Fifthly, Sin is an infinite Evil, because it is the Ʋniversal Cause of all Evil. Sixthly, The Scripture make use of Evil things, to set out the Evil of Sin. Seventhly, There’s an infiniteness in Sin, because the Scripture set out Sin, by Sin it self. 344

THE SIXT PART.

• Chap. 43 Sin makes a man conformable to the Devil, opened in Six Particulars. First, Sin is of the same Nature with the Devil. Secondly, Sin is from the Devil. Thirdly, Sin is a furtherance of the Devils Kingdom in the World: For 1 By Sin we oppose Christs destroying the Devils Kingdom in the World. 2 By Sin thou opposest thy prayers when thou prayest, Thy Kingdom come. 3 By going on in a way of sin, thou becomest guilty of all the sin in the World. Fourthly, Sinning is a fulfilling the will of the Devil. Fifthly, Sin sells the Soul to the Devil. Sixtly, Sin, it turns the Soul into a Devil. 357

Corollaries and Consequences from all the former Particulars.

• Chap. 44 The First Corollary.] It’s worse for a man to be sinful, than to be turned into a Beast 370
• Chap. 45 The Second Corollary.] It’s worse to be sinful, than to be afflicted with Temptation from the Devil. 372
• Chap. 46 The Third Corollary.] It’s worse to be under sin, than to be haunted by the Devil. 374
• Chap. 47 The Fourth Corollary.] It’s worse to be given up to any way of sin, than to be given up to the Devil. Quest. How the delivering up to Satan can be for the saving of the Soul. 376
• Chap. 48 The Fifth Corollary.] It is worse to be given up to one sin, than to be actually possessed by the Devil. 379
• Chap. 49 The Sixt Corollary.] Sin brings to wicked men, the same Portion the Devils have 383
• Chap. 50 Use 1. Shew that trouble of Conscience for sin, is another manner of business than melancholly, or •…merousness. 385
• Chap. 51 The former Ʋse further prosecuted. First, Against those that have slight thoughts of trouble of Conscience, which ariseth either from gross Ignorance, or Atheism, or desperate slighting of God. Secondly, Trouble of Conscience is the beginning of eternal death. Thirdly, Those that have slight thoughts of trouble of Conscience, can never prise Christ. Fourthly, Those that have slight thoughts of trouble of Conscience now, shall one day alter their opinion. Fifthly, It were just with God to let those sinkunder the burden of Conscience that have slight thoughts of it now. Sixtly, Those that have slight thoughts of trouble of Conscience, those very thoughts do take away a chief restraint from sin. Seventhly, Slight thoughts of trouble of Conscience for sin, are, 1 A high degree of Blasphemy. 2 And a degree towards the unpardonable sin. 394
• Chap. 52 Six Differences between Melancholly and Trouble of Conscience. Diff. 1 Melancholly may be in those that are most grosly ignorant; but trouble of Conscience cometh with some enlightening work. Diff. 2. Melancholly prevails on men by degrees, but trouble of Conscience many times comes suddenly, as lightening. Diff. 3 Melancholly trouble is exceeding confused, but troubles of Conscience are more distinct. Diff. 4. The more Melancholly any hath, the less able are they to bear outward affliction; but the more trouble of Conscience, the more able to bear outward afflictions. Diff. 5. Melancholly puts a dulness upon the spirits of men, but trouble of Conscience for sin puts a mighty activity upon mens spirits. Diff. 6. Trouble of Conscience cannot be cured the waies melancholly may. 414
• Chap. 53 A Second ƲSE from the whol Treatise, shewing that a man may be in a most miserable condition, though he be delivered from outward affliction. First, If a man be prosperous by sin, if a man raise himself to a prosperous condition by any sinful way, let such men consider three things: 1 What is got by sin, it cost dear. 2 What is got by sin is accursed to thee. 3 What is got by sin, must  he cast away, or thy soul is cast away. Secondly, When men come to be more sinful by their prosperity: explained in three Particulars: 1 When prosperity is fuel for their sin. 2 When it gives men further liberty to sin. 3 When it hardens in sin. 425
• CHAP. LIV. Use 3. If there be so much Evil in sin, then it’s a mighty mercy to get the pardon of sin. 445
• CHAP. LV. Use 4. If there be so much Evil in sin, this justifie the strictness and care of Gods People against sin. Two Directions to those that make conscience of smal sins. First, Be even in your waies, strict against all sin. Secondly, Be very yeilding in all Lawful things. 448
• CHAP. LVI. Use 5. If there be so much Evil in Sin, hence then is justified the dreadful things spoken in the Word against sinners. 455
• CHAP. LVII. Use 6. If there be so much Evil in sin, it shew the miserable condition of those whose hearts and lives are filled with sin. 458
• CHAP. LVIII. Use 7. If there be so much Evil in sin, how dreadful a thing it is for men or women to delight in sin. 462
• CHAP. LIX Use 8. If there be so much Evil in sin, then every soul is to be humbled for sin. 471
• CHAP. LX. Use 9. If there be so much Evil in sin, this should be a loud cry to stop men, and turn them from sin. 476
• CHAP. LXI Use 10, & 11. If there be so much Evil in sin, then turn to Christ, and bless God for Christ. 482
• CHAP. LXII. Use 12. If there be so much Evil in sin, then it is of great concernment to be Religious betimes, and thereby prevent much sin. 488
• CHAP. LXIII. Use 13. If there be so much Evil in sin, then it’s a fearful thing for any to be instrumental to draw others to sin. 491
• CHAP. LXIV. Use 14. If there be so much Evil in sin, then there ought to be no pleading for sin. 500
• CHAP. LXV. Use 15. If there be so much Evil in sin, then of all JƲDGMENTS, spiritual Judgments are the greatest. 502
• CHAP. LXVI. Use 16. If there be more Evil in sin than in affliction, then when sin and affliction meet they make a man most miserable. 504
• CHAP. LXVII. Use 17. Being of Reprehension to six sorts of People. First, It reprehends those that are more afraid of Affliction than Sin. Secondly, It reprehendeth those that are careful to keep themselves from sin, but it’s meerly for fear of affliction. For 1 This may be without change of Nature. 2 Thy obedience is forced. 3 Thou art not unbottomed from thy self. 4 Thou art not like to hold out. Also two Answers to an Objection of those that think they avoid sin for fear of Hell: 1. Thy Sensitive part may be most stirr’d up by fear; but yet thy Rational part may be most carried against sin as sin. 2. Those that avoid sin meerly for fear, never come to love the Command that forbid the sin. 3. They are willingly ignorant of many sins. 4. Those that avoid sin, and not out of fear; even when they fear, God will destroy them; then they desire God may be glorified. 5. Those that avoid sin out of fear, do not see the excellency of Godliness, so as to be inamored with it. Thirdly, It reprehends those that will sin to avoid affliction. Fourthly, It rebukes such, as when they are under affliction, they be more sensible of affliction than of sin. Also there is five Discoveries whether mens affliction or sin trouble them. Fifthly, It reprehends those that get out of affliction by sinful courses, and yet think they do well. Sixthly, It reprehends those, that after deliverance from affliction, can bless themselves in their sins. 517

THE EVIL of EVILS: OR, The Exceeding Sinfulness OF * SIN.

JOB. 36. 21. later part.

—For this hast thou Chosen rather than Affliction.

CHAP. I.

That it’s a very evil Choice, to choose Sin rather than Affliction.

IN these words is drawn up Elihues false Charge against holy Job wherin he did shamefully scan dalize this man of God, concer¦ning whom the Lord himsel gives in this Letter testimonial That he was perfect and upright, one that se•e• God a• schewed Evil, Job 1. 1. And yet Elihue speaks here to this effect against him, That he chose Iniquity rather than Affliction; that he should see less Evil in Sin, then he did in Affliction: that for his Affliction he was troubled but for his Sin he was not Afflicted; that the burthen of his Affliction lay heavy as a talent of •ead upon him, but his Sin was lighter than a Feather. Or thus, Thou hast Chosen Iniquity, rather than Affliction; whereas God requires of thee to give him glory in thy humble submission unto him in thy Patience, under his mighty hand, thou hast behaved thy self stubbornly and stoutly, and hast denyed to give God the glory of his Soveraignty, Majesty, Holiness, Justice, and Purity; and this thou hast Chosen rather than to be content to lie under the Afflicting hand of God: which way so ever it be taken, it was a heavie Charge had it been true; So for it to be alleadged against any Souls, That they Chuse Iniquity rather than Affliction, is a great and heavy Charge.

The Doctrinal truth which ariseth from the * words thus opened, is this, That it is a very •v• Choice for any soul under heaven, to choose the least Sin, rather then the greatest Affliction. Better be under the greatest Affliction then be under the guilt or power of any Sin: it is true, that neither Sin, nor Affliction is to be Chosen: Affliction in it self is an Evil, and Sin is an Evil, but the object of the Will is good, and choice is of the Will, therfore nei¦ther (barely considered as in themselves) can be chosen; but because of some Evils, the less in comparison of the greater, may come under a  notion of good, and so may be somtimes chosen the Will cannot chuse any thing but under the notion of good, either real, or in appearance: and though Affliction be in it self an evil, yet in regard of Sin, it may come under the notion of good, and that’s to be chosen rather than Sin: Now this is the work I have to do, to make out this Conclusion to you, That any Affliction is to be chosen rather than any Sin; that there is more evil in any Sin, the least sin, than in the greatest Affliction.

My principal business is, To charge mens Consciences with the evil of their sin, and shew to them how much evil there is in sin: all men are a raid of afflictions, and troubled at affliction, but wher’s the man or woman that fears sin, and ••yes from it as from a Ser•ent, and is troubled at sin more then any affliction? That there is more vil in sin than in affliction, in the General (I sup¦pose is granted of all, none dare deny it; but because they do not see how this is, they have not convincing Arguments to bring this truth with power unto their Souls: but I hope before I have done with this Point, that I shal make it clear to every ones Conscience, That there is more evil in sin, than in affliction; not only more evil in sin, than in outward trouble in the world but more evil in sin, than in al the miseries and torments of Hel it self: Suppose that God should bring any of you to the very brink of that bot¦tomless Gulf and open it to you, and there you should see those damned Creatures lie sweltring under the wrath of the infinite God, and there  you should hear the dreadful and hideous cryes and shreeks of those that are under such soul amazing, and soul-sinking torments through the wrath of the Almighty; yet I say there is more evil in one sinful thought, than there is in all these everlasting burnings: and that is that which I shal endeavor to clear and prove to every mans Conscience, that we shal not only see it an ill Choice that we chuse sin rather than affliction, but (if it come in competition) to chuse sin rather than al the tortures and torments of Hell, howsoever many of you admit of sin upon very easie terms; yet the truth is, That if it should come into competition whether we would endure al the torments that there are in Hell to all eternity rather than to commit one sin, I say, if our Spirits were as they should be, we would rather be willing to endure al these torments, than commit the least sin. And Brethren do not think this is a high strain, for that com to speak in the Name of God come not to speak Hyperbollically, to raise Expressions higher than the things are in their reality; no, I come not for that end, and I should take the Name of God in vain if I should do so, therfore I dare not raise things beyond that which they are in reality in themselves: Therfore know, Whatsoever I shal say unto you in this thing, that they are not Words or Expressions, but I speak as in the name of God as I would take it upon mine own Conscience, having to deal between God and you in this great work, and in this place to deliver this truth, That there is more evil in the least Sin,  than in al the miseries that possible a Creature is capable of, either here or in Hel besides: I hope if I shal make out this to you, you wil then beleeve that sure you have not yet understood the sinfulness of Sin, that yet the burthen of Sin hath not lain upon you to be felt as the burthen of sin▪ Now then that I may fully convince you, That there is more Evil in the least Sin, than in any Affliction.

CHAP. II.

The Servants of God, have Chose the most dreadful Afflictions rather than the least Sin.

FIrst, Those Servants of God that have been guided by the Wisdom of God, to make their Choice, they have rather chose the sorest and most dreadful Afflictions in this world than willingly to commit the least sin: as now, if you would but turn your thoughts to what you have read or heard of the Martyrs, what hideous, and grievous torments did they suffer; the boyling of their bodies in scalding Lead, laying of their naked backs upon hot Gridirons, and •ending and tearing their Members a pieces with Horses, the pulling of their flesh off from their Bodies with Pinchers, and others by red hot burning Tongs, their enduring their flesh to be scorched with broyling of it, first on the one side, and afterward on the other side; Yea, weak Women have endured this, To have their  flesh harrowed with stones and sharp irons, to have their bodies flayed, and then thrown into rivers of cold ice; and a thousand more whatsoever Hel and wicked men could devise: they were content to endure al this, and certainly could they have devised ten thousand times more exquisite torments then they did, they would have been content to have endured that, and whatsoever else, rather than to act against their Consciences the least sin, and they accounted this to be a good Choice, when as they saw Sin against their Consciences on the one hand, and al their torments on the other, they did rather embrace these tortures, then embrace that sin; and for this their Choice they are renowned in the hearts of the Saints to al generations: yea, the holy Ghost doth witness, That they have a good Report, Heb. 11. Those that suffered saw¦ing asunder, and scourging, and went up and down in Sheeps-skins and Goats skins, in leather Breeches and Doublets, and suffered the spoy¦ling of their goods and of al that they had, these had a good Report, and the Holy Ghost commends them for their Choice. Many of you when it comes to it wil be loather to loose a groat than commit a sin, loather to endure the least shame or a nick-name, than to commit a sin: Are there not many Servants here, or Children, wil tel a Lye (when they have done an evil) rather than suffer a little shame in the Family from their Parents, or Masters, or fellow Servants, and Children. What a difference is there between thy heart, and the heart of the  Martyrs? they could endure al tortures on their Bodys that could be devised, rather than to commit any known sin against their Consciences; and thou wilt venture to commit a known sin against thy Conscience, rather than to be found out in some fault, and have an angry word, or a little shame: If it be but to gain two pence they wil tel a Lye, and are willing to chuse sin rather than endure the least trouble; a mighty difference between thee and them. You know how it was with Paul, when he speaks of Afflictions these be his Expressions, but light and momentary, but for a moment, but they work an exceeding weight of Glory: (mark) light Afflictions, what were they? you would account them heavie if they were upon you. Blessed Paul (that great vessel to bear the name of God as great an instrument of Gods glory as any in the world except Christ himself, and yet this Paul) was whipt up & down as if he had been a Rogue, put into the Stocks, had not Cloaths to cover his nakedness, had not Bread to eat, and was accounted the off scouring of the world; and yet he accounts all this but Light: But when he comes to Sin, that is heavie, Oh wretched man that I am! Thus he gives a dreadful shreek at sin; see what a difference he makes between Affliction and Sin, and accounts it abundantly more evil to be in sin, than in affliction. And so Christ himself▪ that is the Wisdom of the Father, and therfore could not chuse but judge right, and yet he was content for the sake of poor Souls, to come and under go al kind of Affliction, and Pain, and Sorrow, so as to be made  a man of Sorrows, according as the Scripture speaks; How was he content to have his Body whipt and scourged, was laughed at and scorned, and though he was possessor of Heaven and Earth, yet had not a house to put his head in; yea, to bear the wrath of God for the Sin of man, to be made a Curse for man, under the Curse of •he Law, and to be under that pain & extremity through the wrath of his Father, when he sweat great drops of Bloud? all this Christ would endure: But now if it had been to have committed the least sin to have saved al the World, Christ would never have done it: though Christ could be content to suffer all kind of Miseries, yea, the wrath of his Father; yet had it been to have committed the least sin, Christ would have let al the World be Damned eternally rather than he would have done that, there is so much evil in it. Afflictions taken in the strength and latitude of them, yet they have no greater evil in them then Christ is capable of. I say, take them in the strength and latitude of them, certainly there was never any Affliction since the world began endured like Christs, and yet these be no other than Christ, God and Man, is capable of; and it may stand with the blessedness of his Divinity, That that person, both God and Man, could be under such Afflictions: Christ was content with these, He made his Soul an offering for Sin: But sin is so great an evil, that Christ is not capable of it; Christ never entertained the least thought of it, but cast it off if it came to him: therfore certainly there is more evil in the least  Sin, than there is in the greatest Affliction: The Afflictions that Christ indured, though they were not every way the same with the damned in hell, yet certainly there was the wrath of God as really and truly upon Christ, as truly as upon the damned in hell, as really though I say not in every kind in the same way and manner; and therefore see, Christ was Capable of that evil, of the wrath of the Almighty upon his Soul, and yet not capable of Sin, he was willing to undergo that, and yet not to have the least guilt of Sin applied to him; and therefore certainly there is more evil in the least Sin, than in the greatest Affliction.

CHAP. III.

There is some good in Affliction, but none in Sin: First, no good of Entitie: Secondly, No good of Causality: Thirdly, No good principle from whence Sin can come: Fourthly, No Good anexed as is to Afflictions, viz. 1 Of Promise. 2 Of Evid•nce. 3 Of Blessing. Also Five different workings of the hearts of the Saints under Sin and under Affliction: Fifthly, It’s not capable of any Good, 1 Adde all the good to sin that all the Creatures in heaven and earth have, yet it cannot make sin good. 2 Good ends though 1. to help against temptation, 2. to do good to others, 3. to glorifie God cannot make sin good. 4 God can not make sin good. Sixthly, It’s not comparitively good.

WEL, for further Arguments, though this one thing were enough to stop all mouths in the world, and make e¦very Soul subscribe and acknowledg that there is greater Evil in the least Sin, than in any Affliction: I shal be large in this Argument, because it is of wonderful Concernment, to stop men in their course of Sin, and to humble them for sin, and make them resolve against sin, and to see their miserable estate in sin, and so see their need of Christ.

First, I shall fully make it out, That Affliction is to be chosen rather than sin.

• 1 First, Because there is some good in Afflicti¦on, but none in Sin.
• 2 Because Sin hath more Evil in it, than Af¦fliction.

This Second I shal shew in the following Chapters.

First, Affliction hath some good in it, but sin hath none: You know what David saith, Ps. 119 71. It is good for me that I have been Afflicted; thus he spake of Affliction: But when St. Paul speaks of Sin, he saith, In me (that is in my flesh) dwelleth no good, Rom. 7. as if he should say, So far as I am Unregenerate, in my Unregenerate part there is no good at all; he cals sin by the name of flesh; there is no good at all in Sin.

First, There is no good of Entity or Being; all things that have a Being, there is some good in them; for God hath a Being, and every thing that hath a being hath some good in it, because it is of God; but Sin is a Non Entity, a no being: Its rather the deprivation of a Being then any being at al; & here is a great mystery of Iniquity, That that which is a Non-entity in it self, yet should have such a mighty efficacy to trouble heaven and earth. This is a great Mystery.

Secondly, It hath no good of Causallity: that is, Sin is so evil, as it can bring forth no good: Afflictions bring forth good: Sin is such an evil as it cannot be made good: not an instrument for good: Afflictions are made instrumental for good.

Object. No, wil you say, Cannot God bring good out of sin? And doth not God bring good out of sin?

Answ. To this I Answer, True, God brings good out of sin, that is Occasionally, but not Instrumentally: He may take occasion to bring good out of sin committed: but (mark) God never makes sin an instrument for good; for an instrument comes under somwhat as an Efficiency: for an instrument gives some power towards the Effect; but thus God never useth sin, God never made sin an instrument of any good; that is, that sin should have any power any influence into that good effect that God brings out of it as Afflictions have; God doth not only take occasion by Afflictions to do his people good, but he makes them Channels to convey the Mercies to their Souls: And thus Afflictions have an instrumental efficacy in them, to do men good: Therefore saith the Holy Ghost in Heb. 12. He Chastens them for their profit, that they might be partakers of his holiness: The greatest good the Creature is capable of, Affliction is made oftentimes the instrument to convey: And in Isa. 27. By this the iniquity of Jacob shal be purged: That is, by this as an instrument; but sin is never thus: Sin is never sanctified by God to do good to any Soul: Afflictions are sanctified by God to do good; therefore sin is a greater evil than affliction: sin is so evil that it is not capable of any work of God to sanctifie it for good; but no  Afflictions are so evil but that they are capable of a work of God to sanctifie the•…r abundance of good. This is the Second.

Thirdly, Sin hath greater evil than Affliction in the rise of it; there is no good principle whence sin comes, but there are good princi¦ples from whence Afflictions arise: as thus, Whom he loves he chastens, he chastens every Son whom he receives; so that Chastisement hath a principle of Love, but it cannot be said whom God Loves he suffers to fal into Sin, that this can be a fruit of his Love: it can never be said that it is a fruit of Gods love that such a man or woman commits sin; but it may be said it is a fruit of Gods Love that such a man or wo¦man is afflicted, therefore there is more good in Afflictions than there is in Sin. Nay, observe this, Many times God doth not afflict a man or woman because he doth not Love them, but it can never be said God suffers not a man or woman to sin because he doth not love them: I say, There is many a man or woman goeth on in a prosperous Condition, and they meet not with such Afflictions as others meet withal; and the Reason is, Because God hath not such a love to them as to other men, but it cannot be said thus, That there be such men that keep them selves from such sins that others do wallow in, & therfore they do it because God hath not such a love to them as to others, it cannot be said so; but it may be said such be not afflicted so much as others because God doth not love them as well as others: It is a dreadful fruit of Gods hatred  that he doth not afflict them, but it is not a fruit of his hatred •ot to let them fall into sin. I remember a Speech an Ancient hath upon that place of Hosea, I will not punish their Daughters when they commit Adultery, Hos. 4. 14. saith he, Oh dismal wrath of God that God will not afflict them and punish them! But now if this be so that want of afflictions may come from Gods wrath and the being put into affliction may come from Gods love, certainly then there is not so much evil in affliction as is in sin; for it can never be said so of sin.

Fourthly, There is no good anexed to sin as is to affliction: as thus, 1 Not the good of promise: 2^ly Not the good of Evidence: 3^ly Not the good of Blessing anexed to Sin as is to Affliction.

1. As now Afflictions hath abundance of Promises, I wil be with you in the Fire and in the Water: And by this shal the iniquity of Jacob be purged: and I could spend the remainder of the Book to open the many great Promises God hath annexed to Afflictions: but God hath not annexed any Promise of good to Sin; when God afflicts then you may challenge Gods Promise, Psal. 119. 75. saith David, In very faithfulness hast thou afflicted me, O Lord: this is but a fruit of thy Promise Afflictions: and thou art faithful in Afflicting, but sin hath no Promise annexed to it: Yet it may be you wil say that all shal work together for the good of them that love God: But this doth not go in way of a Promise; this Scripture will not beat it, though it be true God may occasionally work good to his people by Sin; but this Scripture cannot bear it, that there is any Promise for it in that place: For, First it is against the Scope of that Text, for the Scope of that place is to uphold the hearts of Gods people in Afflictions: For he saith, All things: but Sin is no thing; and all things work together: and so he speaks of that which hath an Efficacy in it, that will together with God, work for good; but sin hath not any Efficacy to work on, for God will not work by that. That is one thing then, Affliction hath the good of Promise annexed to it, but so hath not Sin: therefore there is some good in Affliction, but none in Sin.

2^ly. Affliction hath the good of Evidence: God makes our Afflictions signs of our Son ship and Adoption; If you be not afflicted then are you Bastards, and not Sons: And Phil. 1. Be not troubled, or terrified: trouble of the Saints is an evidence of Salvation to them, but a token of their perdition who are the terrifiers or troublers of them, but a sign of your Salvation: But it is not so of sin.

3^ly. Further, There is a Blessing propounded to Afflictions, Blessed be those that mourn, and blessed be the man whom thou Chastisest and teachest in thy Law; but there is no blessing allowed to Sin, it is not capable of it: there is not that good annexed to sin that is to affliction; and therefore Affliction is to be Chosen rather than Sin.

And from hence see the different working of the hearts of the Saints under their Sin, and under their Affliction; That follows from this  Head, That there is some good annexed to Affliction that is not to Sin.

1. First, Hence it follows, That the Saints can Cry to God with Liberty of Spirit under Affliction, but they cannot under Sin: They can go to God, and tell God their Afflictions, and Challenge God with a holy boldness in Afflictions; but who can go to God and Challenge God because he hath told a Lye, or the like? Doth this make them go with a holy boldness to God, and Challenge Gods Promise, because I have committed such and such a sin?

Secondly, When Affliction doth come, a gracious heart can kiss the rod and accept of the punishment of his sin, but now a gracious heart can never be well pleased with his sin, can never accept of sin, though God punish one sin with another sometimes, yet I say, there cannot be a well pleasedness with sin, and a kissing of that.

Thirdly, A gracious heart may rejoyce in Affliction, and have abundance of comfort in Afflictions, account it all joy (saith the Holy Ghost) when you fall into trials and afflictions, but now he can never rejoyce in sin, no man can rejoyce in sin though God should turn sin to never so much good: one cannot rejoyce in sin, and have that comfort he may in affliction.

Fourthly, A gracious heart may bless God for Afflictions, bless God that ever he did Cast him into an afflicted estate; but he can never bless God for putting him into a sinful estate, though God do work good out of it: Nay further,  That good a gracious heart hath sometimes by afflictions may incourage him to be more willing to go into affliction again when God calls him to it, but if a gracious heart should get good occasionally by sin, yet this good cannot incourage him to fall into sin again, this were a desperate wickedness if he should.

Fifthly, A gracious heart may desire of God that he would not take away Affliction till it be sanctified, and that he would continue it till it be sanctified; but no man may or ought to pray thus, Lord, continue me in this sin till I am humbled: therefore you see there is abundance of difference between affliction and sin, one hath a great deal of good annexed to it, and the other hath none at all.

5. Sin it is so evil that it is not capable of any good at all; the air though it be dark, yet it is capable of light; that were a dismal darkness that were not capable of light to come to it: and that which is bitter, though never so bitter, yet it is capable of receiving that which will sweeten it: that which is never so venemous, yet is capable of such things as will make it wholsom; but sin is so dark that it is uncapable of light; so bitter, as there is no way to make it sweet; so venemous as it is no way capable of any wholsomness: now for the clearing of this, consider these three Things:
6. Put all the good in heaven and earth, and in all the Creatures in heaven and earth together: Suppose the quintiscence of all the good of all the Creatures of heaven and earth were put together, and bring that to sin, and ad it to it, it would not make it good: no, sin would remain still as evil as before it was. Now that must needs be poyson indeed, that bring all the soveraign things in the world and put to it, yet there would not be a deminishion of the least strength of that poyson, and so it is with sin: Therfore (I beseech you Brethren observe it) those men and women be mightily mistaken, that think (I have been a sinful creature indeed, but now I wil amend and reforme and be better) that by adding some good to their former sinful Lives, it will make all good: Oh! know that there is so much evil in sin, that the addition of all the good of all the creatures in heaven and earth cannot make it less evil than before; so that you must not only now think to live better & ad good unto your former evil, but you must take a course for the taking away of the former evil, for the delivering you from the guilt and stain and filth of your former sin.
7. Sin is not capable of good; All those good ends that any men have in the Cōmission of sin, yet do not make their sin the better: that cannot make sin good, because they have good ends: as thus,

There may be Three good ends some may think they have in the Commission of sin.

1 They may perhaps think that by Commission of some sin they may further some  grace, do good to others, or glorifie God; there may be such deceit in the heart: as thus,

1 They may think such a sin will help such a Grace, and help against such a temptation, and such a sin may help my humility; and it is ordinary this temptation (when in trouble of Conscience) make away thy self, and then thou wilt sin no more; for so long as I live I shall sin against God, & therfore make away thy self and so cease to sin: But know, if thou lay violent hands upon thy self, and think thou shalt have this good by it to sin no more; yet thy sin is wicked and abominable, though thou put this good end upon it, though it were possible to in crease Grace never so much by the least sinful thought, we must not commit this least sinful thought for never so good an end, as to help forward such a Grace.

2 A Second end may be to do good to others, and I say if it were possible, if a man might be a means to save the whole world if he would commit one sin, if he could save the whole world from eternal Torments by the Commission of one sin, you should suffer the whole world to perish rather than commit one sin, there is so much evil in sin. It is the expression of Augustine in a Tractate of his concerning an officious Lye, a friend of his wrote to him to Answer this Question about telling of a Lye, Whether he might not tell a Lye, to do good to another man? Many think, What though I do tell a Lye so I do another good; indeed if I may do hurt  then I must not, but if I may do good, may I not tell a Lye, (well) this Question was brought to Augustine, and saith he, Thou must not tell a Lye to save the whole world: this was his Answer. Suppose that the Soul of thy Father, Mother, or Child, (this is but a supposition) or the like, should lie upon it to be saved, or damned if thou wilt commit one sin, suppose such a temptation should come, thou must not commit one sin, though the soul of thy father or mother, or all the world lay upon it; now it is another manner of thing to commit a sin to gain a groat; Oh now by a deceitful word I may have this gain, if it were twenty shillings, thou must not venture upon sin to save the world; therefore not to gain six pence or a shilling: Certainly these be the truths of God, and for one to come and speak these things in a solemn manner in the presence of God if it were not upon deliberation and good search, it were a great boldness; and therefore certainly beleeve there is such evil in Sin: and though you pass by a thousand idle thoughts and evil actions and they be gone with you and you make little of them: but if you did know what the evil of Sin were, you would look upon them with amazement, and cry out, Lord what have I done! Men and women go abroad, and before they come home meet with Company, and there swear many Oaths commit lewdness, have told lyes, and done wickedness; Oh did they but know what they have done that day, they would come home wringing their hands and ready to tear  their hair, and lie tumbling upon the very ground for the evil that they have done.

3. Further, We must not commit sin though for the glory of God: for many put this end upon it: as the Papists, this is their Principle, To advance the Catholick Cause they think they may do any wickedness, murther Princes, blow up Parliaments, keep no Faith, Promises, Oathes: take liberty to rise in Rebellion, to commit all outrages, and cut all the Protestants throats; and to advance the Catholick Cause take the Sacrament upon it, and yet think because tis for so good an end (as they conceive) therefore they may commit any wickedness. It is certain God needs not the Devil to help his Cause: but suppose by sin Gods glory might be furthered in some particular, yet we must not commit the least sin for the greatest glory of God that can be imagined: so much evil there is in sin. And therfore, for such that many times strain their Conscience to do that which their Consciences have regreet upon, and their Conscience told them they should not do it, yet meerly upon this pretence, that they might do service in the Church, Oh their Ministry is dear, to do good to Souls, to preach to so many Souls, by this means God may have glory, and hereupon they venture to strain their Consciences to have liberty to Preach; this certainly is a great evil, we must not strain our Consciences in any thing to commit the least sin upon imagination of the greatest glory that can be brought to God. Good ends put upon sins, cannot make them better. This is the Second thing.

Fourthly, All the good that God himself can bring from sin, can never make sin good: such evil there is in it, that the infinite power and goodness of God can never make sin good: true, God may destroy Sin, Yet that which is Sin all the power of God cannot make that good: Such evil there is in Sin. This is a Fifth thing.

6. There is no good in Sin, not Comparatively. That is, Though it be true one Sin is less than another; yet no sin is good in comparison of another. In Affliction, as one affliction is less than another, so one affliction is good in comparison of another: a less affliction is good in comparison of a greater; and all affliction is good in comparison of Sin. But in Sin, though one Sin be less than another, yet the least Sin is not good in comparison of the greatest: and take the least Sin of all it is not good in comparison of any Affliction. And you shall see how this is Useful to us.

CHAP. IV.

Ʋses: And Nine Consectories of excellent use, viz 1. Sin is not the Work of God. 2. Sins promises are all Delusions. 3. Sin cannot be the Object of a rational Creature. 4. Nothing thats good should be ventured for Sin. 5. Nothing thats good to be made serviceable to Sin. 6. The mistake of making Sin the chiefest good. 7. Time spent in Sin lost. 8. The wicked, useless members. 9. Sin need no debate whether to be done, or not.

HEnce we see for our Instruction, that that maxime many have, hath nothing to do in point of sin; to wit, of two evils you must chuse the least: True, in regard of the evil of Affliction, comparing one Affliction with another, so we may chuse the least; but this cannot have truth in matter of Sin, that of two Sins we may chuse the least; because though one Sin be less than another, yet the least Sin can never come under the notion of good comparitively. As all other evils be good comparatively, though never so great evils, yet comparatively they may be good. Yet Sin can have no goodness any way comparatively. Therefore of two evils we must not chuse the least, in this sence.

1 Because Sin in it self is sinful: And

2 Because, Chusing the least can never be a  means to prevent the greater, but rather to make way for the greater. And Brethren obseive it, (for it may be useful in the course of our lives) God never brings any man or woman to such straits, that of necessity they must chuse one Sin, chuse this or the other Sin. When two Sins shall stand in competition, we may conceit such straits to our selves, yet there is no such real straits. Though God doth bring men into such straits that of necessity they must chuse one affliction, either this or that affliction: So David was brought into such a strait, that he must chuse Famine, Sword, or Pestilence; yea, God doth never bring men into such straits, that of necessity they must chuse this or that Sin; thou deceivest thine own heart if thou thinkest thou art brought into such a strait. Therefore this is a vain thing, and savors of an exceeding carnal heart, when men are doing that which is evil, for them to say, I were as good do this as worse: As for instance now, Suppose some keep at home upon the Lords day and mend their Cloaths, if any rebuke them, they will say, Better do this than worse; better do this than go to the Ale-house: this is true, but this savors of a carnal heart, to think that you must chuse one Sin rather than another; thou must not chuse any of them, both of these are evil, though one may be less evil than the other. Or if some spend their time in Play, when they are rebuked, they put it off with this shift, Better do this than worse: and so they go abroad and spend their time in seeing Playes; and say, Better do this  then worse; ’tis yet true though this be not so great a sin as others, if it be a sin it must not be done upon any terms; and thou deceivest thine own heart in this conceit, that thou wert better do this than worse, for sin cannot be good, and so not to be chosen at any time. Thus we see there is no good in sin, and a great deal of good in affliction.

Hence there follows these Nine Consectorys, of exlent use for us.

First Consectory.

If there be no good in sin; then certainly sin is not the work of God, for God saw all his works and they where very good, but sin hath no goodness in it, therefore not of God. God disclaims it.

The Second Consectory.

If this be so, then hence whatsoever promises sin do make to any people, Certainly they be al but delusions. Why? Because sin is not good in any kind: Sin can bring no good to any soul If any one say; Oh but sin bring pleasure; and doth it not bring profit, and honors in the world? do not many live in high esteem in the World by sinfull courses? have they not pleasures and delights in sinful Courses; But cursed be the Pleasures, Honors, Profits that come in by sin. Certainly if sin promise any good, it deludes you, & thy seduced heart deceivs thee,  and thou dost feed upon ashes: for there is no good in sin.

The Third Consectory.

Hence it follows, That no sin can be the object of the will of a Rational creature; because the true object of the will, for it to close withal, is good. Oh the desperat deceit in the hearts of men in the world, that whereas God hath made the will, (and put it into a rational soul) to be of that nature, that the only object of it, is good one way or other, yet they are so miserably mistaken that they chuse sin under colour of good: certainly there is no good in sin.

The Fourth Consectory.

Hence it follows, that nothing that is good should be ventured for sin, why? because sin hath no good: and will you venture the loss of good to get that which hath no good; sure if sin have no good in it, then there should not be the loss of any good ventured for it. You would not venture at Sea or Land, any good for that which hath no good. Oh how infinitely be men deoeived, that venture the loss of God, peace of conscience; loss of Credit, health, estate, loss of all for their lusts. Oh this is a mighty mistake, thou hast ventured the loss of a great deal of good, for that which hath no good at all. Know this day God presents to thy soul the desperate delusions of it, what?  wilt thou lose God, Heaven, and Christ, and al for that which hath no good? but thus do many venture all the good in God, in Christ, in Heaven, in eternal life; they are laid on the one side as it were, and their lusts on the other; and they will venture the loss of all that good that they may attain the supposed good in sin. What hast thou done Oh Man or Woman; that hast vetured the loss of all good for that which hath no good at all, nay all evil in it?

The Fift consectory

It follows, if there be no good at all in sin, then we ought to make nothing that is good to be any way serviceable to our sin; as thus we must not take the good creatures of God and make them serviceable to our lusts that have no good at all; take not the faculties of your souls and members of your bodyes to make them serviceable to your lusts. Oh how do Men and Women abuse the good things of God to make them serve their corruptions. Yea Brethren, there be many that abuse the ordinances of God, the dutyes of Gods worship, the graces of Gods spirit, to make them serviceable to their lusts; to serve their pride, and self ends, and self seekings. Do but think of it, if it be a great wickedness to take meat and drink, any of Gods good Creatures and make them serviceable to thy lusts, Oh how great a wickedness is it to take the graces of Gods spirit, working of Gods spirit, enlargment in prayer, and following of sermons,  and profession of Religion, to make these serve thy lusts that have no good at all in them?

The Sixt Consectory.

Hence (if sin have no good at all in it) follows this; How be they mi•taken that make sin their Chiefest good as thousand thousands in the world, their chief good that their hearts are set upon, is, satisfying themselves in some base lust. I put it to your souls this day as in the name of God, what is it that thy heart is set upon as thy chiefest Good? is it not that height of wickedness that I speak of? Such a secret lust thou livest in? that thou venturest thy eternal estate upon? Oh wickedness above measure.

The Seventh Consectory.

Hence followeth this then, That all the time that we spend in a sinfull estate is all lost time. Oh look to this you yong ones, all the time that you spend in the vanity of your youth is all lost time; and you that have lived til you are old, & a long time in a sinful estate, you have lost all your time. Oh the time upon which Eternity depends is all lost; for you have spent it in the wayes of sin, that hath no good in it.

The Eight Consectory

If sin have no good in it, then all wicked men that live in the wayes of sin, are useless members in the world; burthens upon the earth; unprofitable members, that go on in the wayes of sin, that neither have nor can have anie good.

The Ninth Consectory.

Lastly, if sin have no good at all in it; hence then when ther is a temptation to sin there needs no deliberation about it, whether it should be admited or not; if once thou knowest it to be a sin, thou needest not Reason the condtion of admition or not, or what will follow, but presently reject it, without deliberation. Why? because there is no good in it; any thing that hath but a little good, we may (though a greater good be offered) deliberate the business before we accept of the one, & cast off the other, but if there be no good there needs no deliberation, if any thing be pronounced to be sin, to be prejudicial to the estate of thy soul, This must not be deliberated upon. Therfore this is a vain plea that men have, what kind of * Government must we have if this be taken away? First examine if this be evil or not evil that we have, if evil, it must be rejected without deliberation what we must have in the stead. Indeed if it▪ were good we might deliberate, but if be it evil and  a sin, it must be cast off without deliberation. Brethren, it is of great use this I speak of, because that strength sin hath usually got, is from deliberation about it. I beseech you observe this; Take heed for ever of reasoning with Temptation, of consulting and casting about in your thoughts, what will become of it? what trouble may come by this if I hearken not to this? Take heed of reasoning, if the Devil do but get you to reason about it, he hath got it half granted already: you need not reason with any temptation, but cast it off presently, because sin hath no good in it. Oh that God would convince al our hearts of these things.

CHAP. V.

There is more Evil in the least Sin, than in the greatest Affliction, Opened in six Particulars, being the General Scope of the whol Treatise.

TO go on to that which remains. I am yet further to make out to you, That Sin is worse than Affliction. First I have shewed, that there is no good at all in Sin; and there is good in Affliction.

Now Secondly, There is more Evil in the least Sin, than there is in the greatest Affliction.

This I am now to make out unto you in these Six Particulars.

• First, Sin is most opposite unto God himself, the chiefest Good.
• Secondly, Sin is most opposite unto Mans good: Affliction is not so opposite to the good of the Creature as Sin is.
• Thirdly, Sin is opposite unto all Good in General; and so will be discovered to be an Ʋniversal Evil.
• Fourthly, Sin, it is the Evil of all other Evils; it is that which is the very venom and poyson of all other Evils whatsoever, therefore greatest.
• Fifthly, There is a kind of Infinitness in sin, though not properly Infinite, it cannot be so, yet in the Nature of it, it hath a kind of infinitness.
• Sixtly, The Evil of it is discovered, In the conformity sin hath with the Devil; there is no Creature that conspires against God, but only Devils and Sinful Men.

These be the Six things to be opened, for the discovery of the evil of sin: And I beseech you seriously attend to what shall be delivered in these, for I hope before I have done to make it appear to every ones Conscience that shall vouchsafe to read, attend, and consider what I say, that sin is another manner of business than the World thinks it to be. Oh that your hearts might come to see your selves to be as you are,  in an ill Case, in a worse condition than you imagin: and 〈◊〉 beseech you give way to this, and be willing to hear it, for though it seem a hard Doctrine, yet it is a Soul saving Doctrine; and for want of this, many thousand thousands of Souls perish, because they never understood what sin meant: Many thousands in •ell if they had known what sin had been, it might have delivered them from everla••ing flames. God hath reserved you alive, and who knows but for this end, To understand what sin is, that so your hearts may be humbled, and so everlastingly saved through Christ. Brethren, but that the way to understand sin, is the way to be humbled for sin; and to be humbled for sin, is the way to have sin pardoned, and the Soul saved, I should never treat upon such a Doctrine as this is: therefore I beseech you mark what I say, and see whether I do not make out these things I undertake.

CHAP. VI.

Sin most opposite to God the chiefest Good, opened in four Heads: 1. Sin most opposite to Gods Nature 2. Sin opposite in its working against God. 3. Sin wrong God more than any thing else. 4. Sin strikes at Gods Being.

FIrst, It is most opposite to God who is the chiefest Good. The meanest Capacity may easily understand, That which is most opposite to the chiefest good, that must needs be the chiefest evil: I suppose the weakest in this Congregation will understand this way of Reasoning, that evil that is most opposit to the chiefest good, that must needs be the chiefest evil; but sin is that which is most opposite to God, who is the chiefest good, and therfore must needs be the chiefest evil. That then is that I must make good.

Quest. How doth it appear that sin is most opposite to the chiefest good?

Answ. Brethren, When I have made out this, I shal shew sin to be very sinful, and the greatest venom of sin lies in this one thing I am now opening. Should I tel you never so much of the evil of sin, in the danger that comes by it, Hell  that follows it: should I write a Book about Hel and Damnation for sin, it hath not so much to humble the Soul in a saving manner, as this I now treat about: perhaps I might scare you in preaching of Hell and Damnation, but discovering this I now speak of, the opposition sin hath unto God; it hath more in it to humble the Soul in a saving manner, and to cause the Soul to feel sin to be most evil where it is most evil; to be the greatest burden where it is most waighty. This Point I say hath more power in it than any other; therefore let me set upon this, and see how I make this good, That sin is most opposite to God the chiefest good. There be these four things discover the truth of this.

• First, Sin in its own Nature, is most opposite to the Nature of God.
• Secondly, Sin in the Working of it, is a continual working against God. The Nature of sin is opposite to Gods Nature, and the working of sin is most opposite to God.
• Thirdly, Sin, it doth wrong God more than any thing else.
• Fourthly, Yea, Sin strikes at the very Being of God so far as it can do.

So then let us sum it up again: That which in its own Nature is most opposite to God, 2^ly That which in its working, is continually working against God, 3^ly That w^ch doth most wrong God, and 4^ly That which strikes at the very Being of God Himself, that must needs be the greatest evil: but so doth sin.

CHAP. VII.

Sin in it self opposite to God, shewed in five things, 1. Nothing directly contrary to God but sin: 2. God would cease to be God if but one drop of sin in Him: 3. Sin so opposite to God that he cease to be God if He did but cause sin to be in another: 4. He should cease to be God if he should but approve it in others: 5. Sin would cause God to cease to be, if he did not hate sin as much as he doth.

FIrst, That sin in it self is most opposite to God. To understand this, take these five things; and they rightly understood will make it as cleer as the Sun at noon day.

1 The Nature of sin is so opposite to God, that there is nothing so contrary to Him as sin God hath nothing but sin contrary to him (take it so•) therfore it must needs be opposite; for God hath nothing contrary to His own Nature but sin, it is the only contrary, the only opposit to God. There is nothing perfectly contrary to another, but it is so contrary as there is nothing but that which is so contrary as that is; for that is the rule of Contraries, that there must be one to one: there may be diversity and difference of many things to one; but an absolute perfect Contrariety, can be only of one to one. Now there is nothing contrary to Gods Nature but  only sin; God hath no object that he can look upon contrary to himself in all the World, but only sin: For there is nothing else except sin, but it is from God, and by God, and for God: Now that which is from Him, and by Him, and for Him, cannot have contrarity to Him: but Sin is neither from Him, nor by Him, nor for Him; but that is directly contrary unto Him: therfore there is more evil in Sin than in any other thing. It is not so with Affliction, Affliction is from God, and by God, and for God, and is not contrary unto God, because it is from Himself.

2 Sin is so opposite to God, that if it were possible that the least drop of it could get into Gods Nature, God would instantly cease to be a God, He could not continue one moment to be a God any longer; such evil there is in sin. If there should be such a Poyson, that if one drop of it should come into the Ocean, all the whol Ocean would be at an instant poysoned; yea, all destroyed and anihilated in one instant; you would say that were a very fearful Poyson. If a drop of Poyson should be so poysonful, that if one drop of it got into Heaven, that then presently the Sun, Moon, and Stars would fal down, and be anihilated; you would say this were a venemous Poyson. Certainly if but one drop of sin should get into God, the infinite Being of God would instantly cease to be. The Sea, though vast, is not infinite; the Heaven, though vast, is not infinite; the infinite God would have no Being at all if sin should get into God; therefore it is very evil: Therfore (also) we  ought to have holy thoughts of God, seeing sin is so infinitely contrary to his Nature.

3. So opposit is sin to God, that if God should be but the cause of any sin in any other; He would instantly Cease to be a God. It strikes at the very life of God, He would cease to be God, he could be God no longer if he should be the Cause of any sin in any other. We had need take heed therefore how we father sin upon God, that he should be the cause of sin, for such is the evil of sin that God must cease to be, if he should be but any cause to give any efficacy to sin in us. Indeed for Afflictions God will own that, he saith in Amos 3. 6. Is there any evil in a City and the Lord hath not done it? and in Mich.〈◊〉. 3. it is said there that God deviseth evil: If there be no evil in the City but God doth it, yea (saith the Prophet) God deviseth evil; there is no evil of punishment, but God deviseth it, God will be content to own it, to be the Author of all the torments, of the damned in hel, God will own; God will say I have done it, and I am the Author of al the torments of al the damned in hel; but such is the evil of sin, if God were the Author of that, He could not be God any longer but would cease to be God.
4. Such is the evil of sin, that if God should but approve of it and like it, if he should but like it when another have commited it, even that would cause him to cease to be God. Wicked men be ready to think because God is patient and long suffering, that God is of the same judgment with themselves, Psal. 50. 21. Because I held my Peace thou thoughst that I was altogether such an one as thyself; but I will reprove thee, and set them in order before thine eyes; it is the just temper and frame of wicked and ungodly men to this day; because God holds his peace, and comes not upon them to revenge sin presently; they be ready to think that God approves sin, and is of their judgment.

Indeed (saith a wicked man) many Ministers cry out of sin that it is very grievous, but I hope God wil give liberty to my wayes and walkings, sure God is not against them, he approves of them; otherwise why should God suffer me in them, and be so patient towards me in them? Oh! know when thou hast any such thought of God as this, thou blasphemest God: If that were true that thou thinkest, That God did approve of thy wicked wayes, God must cease to be God, God would be God no longer.

Quest. Why? How doth this appear?

Answ. This is the Reason of it: Because then God were not infinitely holy, and holiness is Gods Being; and if God be not infinitely holy, he is not God at all, but ceaseth to be presently. Which is impossible, and blasphemous to think.

5. Such is the evil of sin, so opposite to Gods Nature, that if God did not hate sin as much as he doth, he would cease to be a God, not only if he did allow of it, and like of it; for he may permit it in his Creature and not like of it: But I say, If God did not hate sin so much as he doth hate it, if it could be conceived that God could but hate sin somwhat less than he doth (I say) he would instantly cease to be a God; he could not remain to be God one moment if he did cease to hate sin in any degree less than he doth.

Quest. Why? How doth this appear?

Answ. Thus; If God cease to hate sin (I do not speak of the manifesting of his hatred, but that which is his nature, that is proportionable to hatred, as we say) if God did not hate it so much as he doth, then he did not hate sin infinitely, for there cannot be any infinite and less than infinite stand together, these two cannot ever stand, that it should be infinite and less then so and remain infinite, if it be infinite it remains so; if there should be a degree under that, it must be finite: Now if Gods hatred to sin were less than it is, it would be but a finite hatred, and if it were a finite hatred, then God could not be infinitely holy; for infinite holiness must needs have infinite hatred against sin. I beseech you observe this, for you are ready to think, Though God be against sin, and hate it, yet I hope God hates it not so much as many Ministers make of it, tush God is not so much against sin as they speak of; though its true when we do a miss we must cry God mercy, and pray God to forgive us; yet to make so much of sin as they do; and that God sets himself so much against it as they say; this is but their opinion;  and he hopeth God doth not hate it so much as they say. Oh! Brethren take heed of this opinion, for if God should hate sin less then he doth, he should cease to be; either he must hate sin with infinite hatred, or he ceaseth to be God: So evil and opposite is sin to Gods Nature.

And if these things be true, there is a great deal of evil in sin. If there be nothing so opposite to God as Sin; and if but the least drop of sin should get into God, it would make God cease to be God; and if he should be but the cause of any sin in his Creature he would cease to be God; and if he should but like it in his Creature, he would cease to be God; and if he should but hate it less then he doth, he could not be God: but al this is true; Then we had need take heed to our selves, and think certainly there is more evil in my heart, more opposition in my heart against God than I have been aware of. What say you now? Will you venture to commit sin for a groat or six pence, if there be so much opposition against God in it? Were it not better to be under any Affliction than under the guilt of Sin, if there be in it such opposition to God? This is the First general Head, nothing is so opposite to God as Sin: I say Sin is most opposite to God.

CHAP. VIII.

The workings of Sin is alwayes against God. The Scri¦pture calls it, 1 Enmity. 2 Walking contrary 3 Fighting. 4 Resisting. 5 Striving. 6 Rising against God.

SEcondly, As the nature of Sin is opposite to God; so in the workings of Sin there is a continual working against God; A sinful heart that is alwayes stirring and working, is alwayes working againk God: And therefore you shall observe these several Expressions the Holy Ghost hath concerning Sin.

1 The holy Ghost calls it, Enmity to God, Rom. 8. 7. The wisdom of the flesh (the best part the flesh hath) is enmity against God.

2 Yea, The holy Ghost saith it is a walking contrary unto God, Levit. 26. you shall have it there in many places If you walk contrary unto me: 21. and 28. vers and divers others.

3 It is a fighting against God, Acts 5. 39. and Acts 23. 9. in these two places rejecting of the Gospel is called a fighting against God.

4 And in Acts 7. 51. You do alwayes resist the holy Ghost; there is a company of men naturally walk contrary; resisting, and fighting against God. We see we had need take heed of opposing the Ministery of the Gospel, for while you do that, you fight against God. You think you do but oppose such and such men, but half a dozen in the parish that you oppose but certainly  the opposing the Golpel is not a fighting against us men, but against God: you may turn it off with what names you will, and put what pretences you wil upon it, let me tell you, They that strike upon the lanthorn, offer violence to the Candle therein.

5 Sin, in Scripture is called striving against God, Isa. 45. 9. Wo unto him that striveth with his Maker: Let the potsheard strive with the potsheards of the earth: So far as Sin doth prevail in thy heart, or in thy life, so far thou art guilty of striving with thy Maker.

6 A rising against God: By Sin the Soul doth rise against God. And for that you have an Expression in the 2. Micah, 8. Even my people of late are risen up as an Enemy. these be strange expressions; enmity, walking contrary, striving, fighting, resisting, rising against God; and yet this is in Sin. But that I may open it further, I shall shew how sin doth fight, strive, and rise against God.

CHAP. IX.

How sin resist God: 1 It’s a hating of God. 2 It’s rebellion against God. 3 It’s a despising of God.

FIrst, Sin doth resist God in his Authority; in his Soveraignty, in his Dominion over the Creature; the language of Sin is, God shall not reign. It is the setting of the Will of a base wretched Creature, against the will of the infinite, eternal, glorious God. And is there not evil in this? though it may be thou doest not on purpose do so, set thy will against God, yet it is  so in sin, there is the setting of thy will against the will of the infinite eternal God: resisting the Soveraignty, and Majesty, and Dominion of the infinite God. Yea, thou doest resist-God in his Law, thou resisteth and opposeth God in that righteous Law of his, which he gave thee to obey.

Quest. But how is this in every Sin? It may be in some great and notorious sins this may be, but is this fighting against God, striving, and rising, and walking contrary to him, (and so of the rest) is this in every sin?

Answ. For that I Answer, 1 That every Sin comes from the same root, and look what venom there is in any one sin, for the nature of it, it is in every sin, though not for its degree: ‘Tis true, one sin may have a higher degree of evil in it than another, but every sin is invenomed with the same evil: That which is the venom of any one sin, is the venom of all; all comes from the same root. As in a Tree, there is more Sap in an Arm of the Tree, than in a little Sprig; but the Sprig hath the same Sap for kind that the Arm of the Tree hath, and it al comes from the same root. So though there be more venom in some gross, crying sins, than in some others; yet there is no sin but hath the same Sap, and the same venom, for the kind, that every sin hath, that the worst sin hath.

2 Yea, Consider further, That God doth not account sin only according to mans intentions in sinning; what man intends, but what the nature of the sin tends unto, not what I do aim at in my  sinning, but what my sin doth aim at. There is the end of the agent, and the end of the act, now tis true though the end of a Sinner be not alwaies to strive against God, and f•ght with God, yet the end of his Sin is so, though not of the Sinner; I beseech you observe how God may lay grievous Sins to their charge, and that he doth not account of a mans Sins according to his intentions, but according to that which is in the nature of his Sin as now, you would think it a strange Sin, to charge any man in the world with hating of God, come to any man though the greatest Sinner in the world, the most notorious villain, and charge him thus, Thou art a vile wretch thou hatest the living God; he would revile you and be ready to to spit in your face: and yet it is said, He hates God: In the 1 Rom. the Apostle in the catalogue of Sins (when he would shew the state of all men by Nature, for the first Seven Chapters of the Epistle to the Romans are to shew the nature of the Jews and Gentiles) and among others, he tels them there were those that were haters of God, among other notorious Sins haters of God is one: But I will shew it in a more plainer wav, in the Second Commandement; the veriest villain in the Nation would spit in vour face if you should say he hates God: What say you to him that will seem devoute, and worship God in a more glorious way then he hath appointed; the Scripture saith, he hates God: See the Second Commandement, Thou shalt not make unto thy self an, graven image, nor &c. Thou shalt not bow down thy self to them, nor worship  them, &c. for I will visit the Sin of the Fathers upon the Children, unto the third and fourth generation of them that HATE me: Why is this set in the Second Commandement rather than any other? That God will visit the sins of them that hate him, those that sin against the Second Commandement seem to honor God, and to love God more than any other, they be not only content to worship God in that ordinary way others do, but in a more glorious, and pompeous way; well, it may be the breaker of the second Commandement pretends more love to God than any, and yet there God saith they be those that hate him, so that you see God doth not reek on Sin according to mans intentions. Certainly the worshippers of Images do not intend to hate God, but God accounts of Sin what it is in its own nature, it is as if God should say, If you wil not worship me according to my way of worship, will not be content with that, but will set up a new devised worship of your own, do you call it what you will, I account it hatred of me.

Secondly, Sin is Rebellion: What man in the world will be convinced that he doth any thing in way of Rebellion against God, and yet mark, God chargeth Sin with Rebellion even in that which they pretend they do all for Gods glory; See in that Example of Saul, 1 Sam. 15. you shall find there, when Saul did but spare •gag and the fat of the Cattel, and pretends to offer Sacrifice to God; Samuel comes to him in the name of God, and saith he, Rebellion is as the Sin of  Witchcraft. Why (might Saul say) Lord, have mercy upon me, is this such rebellion? I did it for the honor of God, I did it to sacrifice to God; and yet the Prophet of God in Gods Name chargeth Saul with rebellion. Now Brethren, Sin you see hath that in its own Nature that is not intended by men in their sinning: Therfore while I speak of the Nature of sin, some may say, Indeed this my be true of sinful, wicked, notorious wretches; but is this true of me? Yea, it may be true of the most civil man or woman in Gods presence this day; God may charge them with hatred and rebellion.

Thirdly, Sin is a dispising of God. Who would acknowledg in the way of sin they despise God? Scarce any in the world is so wicked as to acknowledg they despise God. And yet mark, God chargeth David with this for the commission of that one sin: see the 2 Sam. 12. 9. David did despise God. Well, if hatred, and rebellion, and despising of God, though neither of them all be in the intention of the man in committing of them, yet God seeth it in the Nature of them. So then if sin be a despising of God, rebellion against God, walking contrary, and enmity, &c. if there be all this in sin, though in every sin the Creature intend not this, but God seeth this in the root of every sin, in the venom of every sin: Therefore then, you that have gone on in the course of sin, lay but this second thing to heart, That you are those, who have walked in the course of your lives in an opposition against the infinite dreadful God of all the  World; against the infinite God, this hath been the course of your life. Truly Brethren, it is enough, this that I speak of, to pluck down the stoutest heart, the wickedest and wretchedest hard heart in the world; for a Minister of God to come and charge them in Gods Name, Thou hast gone on in all thy life hitherto, ever since thou wast born, in a continual opposition to God Himself, unto the infinite Lord, the Eternal first being of all the World; thy life hath been nothing but enmity to this God: thou hast as directly opposed, and striven against, and resisted Him, as ever man did oppose, and resist, and strive with another man, and this thou hast done in the whol course of thy life: Certainly there is more in this to humble a man than any thing that can be spoken to shew him the evil of sin. When Christ would humble Sauls heart, what doth he do? he comes and saith, Saul, Saul, Why persecutest thou me? Alas, thou thinkest thou hast to deal with these poor Creatures, who are not able to right themselves: but be it known to thee, thou hast to deal with Me, the ever living, Eternal God. Why persecutest thou Me? Who art thou Lord? as if he had said, Lord, I did not think I had to deal with thee, who art thou Lord? I am He whom thou persecutest. He said no more, but as if should have said thus, Look upon me, I am that great and glorious God that hath thee at an advantage, and can tread thee under My feet: presently Saul fals down (the text saith) trembling, and astonished, and saith, Lord what wilt thou have  me to do? Oh that it might be so this day, that some heart might fall down trembling, and astonished: and when you get alone, and think on what hath been declared, say, Lord, in the waies of sin have opposed, resisted, and been an Enemy to thee; Oh Lord never thought it, Oh now Lord forgive. It is time, it is time Brethren, to cease resisting of God, and walking con¦trary to God; for he is above you, and wil have the Victory and the glory over all Creatures Oh perhaps thou hast been an old Enemy, an old Sinner, that all thy daies hast walked on in a course of sin; yea, perhaps thy Father hath been an Enemy, thou his Enemy, and thy Fa¦ther his Enemy; an old Adulterer, a Swearer, a wicked opposite to God; and perhaps thou nourishest up Children to be Enemies to God; thou nourishest and breedest up a company of Brats to be Enemies to God; thou breedest them in the waies of sin and wickedness, and so there is a generation of Enemies against God Oh Brethren, that God would but stir your hearts and make you fal down before Him, and see your selves guilty of so great an enmity. Many be ready to excuse themselves and others thus; He is no bodies Enemy but his own, a good natured man, and I am no bodies Enemy but my own: Yes, besides thy own, thou art an Enemy to the Eternal God; and thy waies hath been a way quite contrary to the Eternal God, and this thou art guilty of, and the Lord char¦geth thee with it this day. I remember when Daniel comes to Belshezzar, he comes to him, and  thinks he hath enough to humble that proud King Belshezzar, when he saith thus to him: That God in whose hands the breath of thy Nostrils, and al thy waies are, that God thou hast not glorified: And it hath a mighty deal of power to bring down the proudest and stoutest spirit upon the Earth; when God shall give commission to conscience to come and charge him and say; Oh thou wicked wretch, remember that, that God in whose hands all thy waies, and the Breath of thy Nostrils are, that God thou hast not glorified: and suppose Conscience hath commission to come thus, and say, That God in whose hands the breath of thy nostrils and all thy waies are, that God in all thy life thou hast walked quite cross unto, in all thy life. I say it would have a great deal of power in it to humble the proudest heart in the world. And this is the second particular of the operations of sins workings; it is a going cross to God.

There are two more in this Branch, how sin is opposite to God. Sin wrongs God, and sin is a striking at God. But because the fourth is shorter than the third, I shall begin with the fourth, and make the third last. I said before, sin was continually working against God; but now I say,

CHAP. X.

Sin is a striking against God. 1 The sinner wisheth God were not so Holy, &c. 2 It seek the destruction of God. Also sin is a wronging of God.

THirdly, Sin is a striking against God. I told you sin was an opposing of God, and all his waies: but now I say, Sin is a striking at God; at the very life of God. A man may fight with another, and yet not seek to take away his life, to destroy him; but sin strikes at the very Being of God. I remember an expression in the 24 of Levit. 16. speaking of the Blasphemer that blasphemed the Name of God; the words are translated in the Latine, He did strike through the Name of God: Certainly Sin is a striking of God. Indeed God is not a Body that we can strike through him with our hands; but God is a Spirit, and so the Spirits of men may by their sins strike through God Himself: so strike at God (observe it) as for the maintenance of thy sin, thou dost wish God might cease to be God; this is horrible wickedness you wil say indeed What will you say to such a wickedness as this, that it should enter into the heart of any Creature, Oh that I might have my lust, and rather than I will part with my lust, I had rather God should cease to be  God; rather than I would leave my lust, I had rather God should be no more; this is horrible wickedness. But what wil you say if I convince your consciences that this is in your bosoms, that you have been guilty of this sin? yea in some measure, every sin may justly be charged with this, that rather than the sin should not be committed, thou wouldst rather have God to cease to be. You will say, Lord, have mercy upon us, though you have told us some other things hard, and strict, and yet they seem to be true; but you shal never make me beleeve this, all the men in the world shal never make me to beleeve this; that I should be guilty of so much wickedness, as to be set upon my lusts so, as to desire rather God not to be God at all, rather than I lose my lust; I hope there is not such wickedness in me. I beseech you hearken, and I hope to convince you that there is so much wickedness in the heart of man; that they be set upon their sins so, that they had rather God were not God at all, than they lose their lusts; and to this end, observe these two things.

1. First, Do you not think it in the nature of a sinner, so far as sin prevails in his heart, to come to this (so far as sin prevails I say) that he could wish God were not so holy as he is: hated not sin so much as he doth; that he were not so just, and so strict, and severe against sin as he is: Is not this in every sinners heart in the world’ Certainly you deceive your selvs if you do not own this; I say so far as sin prevails in your hearts, could not you wish that God were not so holy, to hate those sins you love, and not so just, to be so severe against sin as he is, is not this in your hearts? It is impossible for any Creature to love any thing, and yet not wish that another did not hate it so much as he doth. Well, if there be this in thee, that thou lovest such a sin, that thou couldest wish God did not hate it so much as he doth, that he were not so just, holy, and severe against sin as he is; this is to wish in thy heart that God were no God at al, that the Life of God, and Being of God were gone: so that thy heart in this sinful frame and disposition of it, it is no other but to strike at the very Being of God: For it is the work of the heart wishing that God were not God, for if he did not (as I told you) hate sin as much as he doth, he could not be a God at al. Now this is plain, and there is scarce any one bosom, but is guilty of this, scarce any of you, but may lay your hand upon your hearts and say, This Breast of mine is guilty of this, that when my heart is set upon any evil way, I could wish that God were not so holy to hate this; I had rather God should like of this: I hear of Gods Justice, but doth not my heart rise against Gods Justice? and I could wish that God were not so just as he is: Certainly there is this in some degree or other; therfore charge your hearts with this; and know, That so far as you have been guilty of this, you have struck at the Being of God; and this horrible wickedness is charged upon you, That your hearts have been set so far upon sin, that you could wish God had not been God rather than you lose your sin. You would think it a horrible wickedness for any man to be so far in lust with another woman, as to wish his Wife dead, that he might have his fill of lust with that woman; this were a horrible wickedness; and yet this is in your hearts, to wish God had no Being, so that you might have your sin: especially those that be prophane ones, they, if they could have their wish, would desire there were no God at al. The Scripture saith, That the fool saith in his heart, that there is no God at all. That man or woman that could wish that there were no God at all, so he might have his lust; and to wish God were not so holy, and did not hate sin so much as he doth, so he might have his lust; this is a horrible wickedness. Oh that God would make thee fall down and think, Oh the horrible wickedness and abomination of my heart, that I should be set so far upon any base lust, as to wish that God were not God rather than I not be satisfied with my lust; and yet this is in sin, I and in every sin, so far as it prevails in thy heart.

Secondly, It must needs be thus, because it it is the nature of Contraries, to seek the destruction of one another, as it is the nature of fire to seek the destruction of water; so of any thing contrary to another it is the Nature of it to seek the destruction of the contrary. But now you have heard there is nothing contrary to God (to speak properly) but only sin; and if sin be the only contrary that God hath, then certainly sin doth seek the destruction of God, so much as it  can: though it be true, a sinner can never do God hurt, nor cannot hinder Gods working, or Being at al: whatsoever become of this wretch, though he be destroyed, and perish to al Eternity, God will remain blessed for ever. But this is the Nature of sin, to seek the destruction of the Eternal God of glory. Oh charge your hearts with this; do not stay till God come at the day of Judgment to charge you with this; for many poor sinners that went on blind-fold all their daies, and never saw sin what it was, then comes God upon their death bed, and chargeth them with this, and then their hearts are full of horror. And so at the day of Judgment, when God comes to charge them with this, then they will be amazed, and will see the truth of this. Therfore, seeing God doth it now before the day of Judgment, do you now charge it upon your own hearts, that so you may be humbled. This is the Third Particular, It strikes at God.

Fourthly, Sin wrongs God exceedingly. It doth that wrong unto God, that all the Angels in Heaven, and men in the world cannot make up again. Any one sin, take but the least sin that thou dost commit, I say it doth that wrong unto God, that all the Angels in Heaven, and Men in the World can never make up again: if all the Angels in Heaven, and Men in the world, should come and say, Lord God, this poor wretched Creature hath committed this sin this day, O Lord we are content to suffer ten thousand yeers torment in Hell, to satisfie for that wrong that is done to thee by this man or womans sin; God  would say, it cannot be done by all Men and Angels, they can never make up this wrong: and yet (as I shall shew hereafter) God wil have this wrong made up, or thou must perish Eternally. Many men plead thus, Who can challenge me and say, I have wronged them in al my life; they think this enough: well, suppose thou hast lived so, that thou hast not wronged man, either in word or deed; Oh but thou hast wronged God, the Living Eternal God can charge thee (though man cannot) that thou hast done him that wrong that all the Creatures in the world cannot make it good. It were a sad thing if a man had done that wrong to a Kingdom, that all the Blood in his Veins, and in ten thousand generations more could not make up again, he would be weary of his life. You have done that wrong to the God of Heaven, that all the Angels in Heaven, and Men in the World can never make up again. Well, to conclude, Though the things be hard, and sad to think on, God knows I treat in tender bowels and compassion to you: and I do not know that ever I spake to any people in the world with more compassion, and that in this particular: And know, though I speak of these things now, yet if God give liberty, I shall be as glad and willing to be large in shewing you the riches of the grace of the Gospel in Christ: and Gods mercy in Christ. And I hope your hearts will be as free and large in this, as I am in speaking of this. And if I were now treating never so much of the riches of Gods mercy in Christ, I could not  do it with more Bowels of Compassion than I do this: but I do this that you may come to know your selves; that you may come to know Christ; that Christ may be precious in your thoughts: For the special end of Christs coming was, To take away sin, to deliver from sin; therfore we must know sin, and charge our souls with sin, that Christ may be precious. Therefore if any soul shal go away and say, Wo to me what have I done? yea then, such a soul is fit to hear of the Doctrine of grace and mercy in Christ, and that in due time (if God give liberty) may be declared to such a soul. But now for the present I beleeve this is a necessary point for you to know; and this is that (though some may perhaps rise against it) that thousand thousands wil have cause to bless God for to all eternity when it is preached home upon their Consciences by the Spirit of the Lord which convinceth of the sinfulness of sin.

CHAP. XI.

How sin wrong God: 1 In his Attributes. 2 Relation of Father, Son, and Holy Ghost. 3 His Counsels. 4 In the End for which God hath done all he hath done. And First, Sin wrong Gods Attributes: 1 His All-sufficiency, shewd in two particulars. 2 It wrong his Omnipresence, and Omnisciency. 3 Sin wrong his Wisdom. 4 Wrong his Holiness. 5 Sin wrong God in setting mans will above Gods. 6 Sin wrong Gods Dominion. 7 Sin wrong Gods Justice. 8 Sin wrong God in his Truth.

THis was that which we proposed in the third place; but we shall handle it in this fourth place, that we may enlarge upon it. But how doth sin wrong God? The wrong you do to God by sin, is such wrong, that if all the Angels in Heaven, and Men in the World, would be content to endure thousands of yeers of torment in Hell to make up that wrong, it could not be; any one sin that you commit doth such wrong to God. How doth this appear? To make it out, I shal shew unto you four things.

• 1 How sin doth wrong God in all his Attributes.
• 2 How it wrongs God in his Personal Relations, Father, Son, and Holy Ghost.
•  3 How it wrongs him in his Counsels, in that order he hath set in the World in all Creatures.
• 4 How it wrongs God in the very End for which he hath done all that he hath done, in the end of all his Works, even his Glory.

First, Sin wrongs God in his Attributes: As thus,

First, Sin doth hold forth this, That there is not a sufficiency of good in God, for the satisfying of a soul; this language is apparant in every sin, and it holds this forth; so far as sin doth appear, it holds this forth before all, and speaks this language, That there is not enough good in God, That is, the Blessed, Glorious, Al-sufficient Eternal, Unchangable good and Fountain of all good: yet sin makes this profession, That there is not enough good in God to satisfie this soul: or else why doth the soul depart from him in any sinful way, and go to the Creature for any good, if there be enough in God himself? Now there is great wrong done to that blessed God, who is goodness it self; for any Creature to hold this forth, That there is not sufficient good there, but that the Creature must be fain to seek for it elswhere out of God. So long as we seek comforts in the Creature in order to God, we seek for it in God, though in the Creature, if in order unto God: but when we come to seek for any good, any comfort in any way of sin (as no sin can be committed, but there is this in it) Though deliberately you do not  say, that you think there is not comfort enough in God, but you will have it in this sinful way, you do not say so: but there is this in thy walking in the way of sin, God seeth this in the Nature of every sin. Would not a Father think it a wrong to him, or a Master think it a wrong, to have his Son, or his Servant, go and complain to his Neighbor and say, he hath not meat enough? That wrong you would think your Child doth to you, in going to shark at your Neighbors door for meat; this you do to God when you go to sin: As if you should say, notwithstanding there is so much said of the infinit goodness of God, and that infinite satisfaction in Him; for my part I find not enough in Him, I must have it elswhere. This is a wrong to Gods Al-sufficiencie in this first regard.

Secondly, A sinner, going in waies of sin, wrongs God thus; he holds this forth, That there is more good to be had in a sinful lust, than there is to be had in all the glorie and excellencie in the infinite blessed God. This you will say is a wrong, if this can be made out that there is this evil in sin, holding this forth, That there is more good to be had in a base sinful lust, than in all the glorie in Heaven, and comfort in God. Certainly this is so, and God seeth it so; and except God be satisfied for this sin in Christ, God will charge this upon thy soul another day, that hast been guilty of this great sin. And that I may cleer it to your Conscience, That in every evil way there is this: Thus it appears;

Because everie sinful way is a departing from God, and all that good in God: now this in the account of Reason may appear to the weakest capacity, That where there stands two goods propounded, and I depart from one, and chuse the other; by my chusing, though I say nothing, when I chuse the one, when I cannot injoy both together; I do thereby profess I account more good to be in that other I chuse, than in that former I parted from: Thus it is in the waies of Sin, God sets forth himself to the Soul, and shews his goodness and excellencie, as appeareth in all his glorious works; and those that live under the Gospel, as appeareth in his word to them; and God woes the Soul, My Son give me thy heart, and here I am willing to communicate my self to thee, and all that good in me to thy Soul; if I have anie good, anie thing in that infinite Nature of mine, to comfort thy Soul, and make thee happie, here I am willing to let it out and communicate it to thee: Thus God professes to all the world, all the Children of men, to whom at least the Ministerie of the Gospel comes, if thy Soul will come in and close with him in that way he reveals to thee, he is readie to communicate that goodness in him to thy Soul to make thee blessed. But now anie man or woman in anie sinful way, though they do not say so, yet they profess by their practice this, That though there be such goodness in thee, yet here is such a sinful lust, I expect more goodness in this than in thy blessed Majestie: Certainly there is this in everie Sin, and God  seeth it, and God will deal with a sinner according to this if he come to answer for his sin himself. For (Brethren) thus it stands, we cannot enjoy God and sinful waies both together; so far as any decline to sinful waies, so far they venture the loss of God eternally, and all that good in God. It may be God may have mercie upon thee, and bring thee into Christ; and Christ may satisfie God for that wrong thou didst to him, this is nothing to thee, but there is this evil in thee, there is not one sinful way that thou closest with, but thou venturest the loss of all that infinite good to be injoyed in the blessed God, in that sin: here is the evil of sin: And is not this a wrong to God? what is God, if not better than a base lust? The Devil himself is better than a base lust, that is, the Devil hath an Entitie in him, he is of God, though he be a Devil by sin, yet he is a being that is of God; but sin hath no good, and therfore sin is worse than the Devil: It is that which makes the Devil so evil as he is, and yet thou in thy sinful way doest profess, thou accountest more good to be in sin than in all the good of God himself, as if sin were better than God himself: For thou venturest the loss of God that thou maiest have thy sinful way. Oh sinner! stop in thy way, and consider what thou doest: and know all thy life long which thou hast lived, hath been nothing else but a continual profession before all the world by thy sinful life, That thou accountest more good in a lust, than all the good in the blessed God to be enjoyed to al Eternitie.

1. Thou wrongest God in the way of thy sin thus, in his Omnipresence, and Omnisciency: to put them both together.

1 In that thou darest do that before the very face of God, that God infinitely hates: Is it not a wrong to any King, yea, to your selves though mean, for those that are your inferiors to do that before your face that you hate above all things in the world? thus a Sinner doth, al the wayes of thy Sin are before the very face of God, and they are such things as God infinitely hates, yet thou darest do that before the face of God in some Sin, that thou darest not do before the meanest boy or girle in thy house. What a wrong is this to Gods Omnisciency and Omnipresence! Nay, perhaps thou darest not do it before a Child of six years old, and yet darest do it before the face of the infinite blessed God, if a man should be afraid to do a thing before any Servant in his house, the very Scullion of the Kitchin, and yet when he comes before the King, doth it there; were not this a wrong to his Majesty, that any dare be so bold before him?

2 Again, Thou wrongest his Omnipresence in this, in that thou darest to cast that which is filthy before his presence, to cast Carrion, a dead Dog, before a Prince, is a wrong: men in sinful wayes do nothing but cast vomit and filth before the presence of a most holy▪ God: thus thou wrongest God in his Omnipresence and Omnisciency.

Thirdly, Thou wrongest God in his way of  Wisdom, because in Sin thou professest Gods wayes are not wayes of Wisdom, but thou knowest better to provide for thy self, than in that way God hath set thee; how doest thou cast folly on the waies of God, and settest thy shallow way and heart of thine before Gods, as if thou couldest provide for thy self and thy own good more wisely than God hath set thee in a way to do; The Word of God and that revealed in the light of Nature, is nothing else but several beams of the infinite Wisdom of God for the guiding of manking unto happiness and glory; the light of Nature helps somwhat, though it reach not far enough, yet I say, the light of Nature is made up of several beams of Gods Wisdom, but the light of the Word is made up of beams of Wisdom, a great deal more bright than the beams of Nature, now any Sinner that forsakes the waies of God, rejects these beams of Wisdom as if they were dark, and doth as if he should say, I know how better to provide by this way. Hence carnal men account the waies of God foolishness, and preaching of the Word foolishness, and the usual title that they give to those that walk more strict than others, is this, What fools they are, nothing but a company of fools that keep such a stir: And it is an ordinary thing in the world for carnal hearts to cast folly upon the waies of God; and for themselves, they can sit at home and applaud themselves in their Wisdom, as if they go in a neerer way than others; and why should they be such fools as others?  And it is usual for Parents that be carnal, to come to their Children and cast folly upon them when they look after the waies of God, some do it openly, but every sin doth cast folly upon God and his blessed way; and in every sin thou settest thy wisdom above Gods Wisdom.

Fourthly, In Sin thou doest cast dirt on the Holiness of God. Holiness is the brightness of of Gods glory, and in the waies of Sin thou castest dirt upon the face of Holiness it self: Gods Nature is pure, thy Sin is filthy and vile, and contrary to him, and doth what it can to darken the brightness of the infinite Holiness of God.

Fifthly, Thou wrongest God in this, That thou settest up thy Will above the Will of God; Gods Will is to be the rule of all the actions and waies of the Creature, but thou comest and settest up thy Will above Gods; there is this hidious wickedness in every sin, at least in every wilful Sin when it comes into the will, then the will of man is set up above the will of the infinite and glorious God: do not you account your selves wronged when you will have your will, and a poor boy saith he will have it otherwise? do not you account your selves wronged when he dares set his will before yours? Oh consider this you that are wilful, you cannot bear to have your will crost, to have an inferior, or a Child set their will against yours, you are not able to bear it: Oh consider what you do when you set your will against the will of the infinite God: nay, above it in two regards.

1 Because when Gods will is one way, and yours another, you will rather have yours, than God shall have his.

2 Though God doth onlie will that which is right and good, and is content to have his will satisfied in nothing but in things good, you will have yours right or wrong, good or bad; God will have his in onlie that which is righteous and good, if you were set upon your will in that which were good, it were another matter; but in that you will have your will right or wrong, good or bad, as come to men in their passion, and reason with them, why this is not wel, yet say they, I wil; and this carries it: what a proud Spirit is this that dares set up his will against Gods will; good or bad, right or wrong I must have it, and this is in sin.

Sixthly, Sin wrongs God in the Dominion and Power, and Soveraigntie of God, which with men is a verie tender thing, where there is Sovereigntie, there cannot be endured the least wrong. Men be mightie tender of Power and Sovereigntie; sure if they be so, God may much more be tender of his, which is as the apple of his eye. Let me suggest one Consideration to you, which should make anie mans heart to bleed to consider how God is wronged in the world; and that is this, You shall have poor men and servants, that dare not do anie thing to displease those that have power over them, if but a Master, or Landlord, or Justice of the Peace (especially if it come higher) Oh how they shake and tremble if they be displeased,  and if anie thing go against their mind they dare not do it; but there is not the basest fellow, the vilest wretch that lives, the poorest worm, but he dares venture to sin against God, blaspheme the Name of God, shakes at the word of a man of power, or a man but a little above him; but he dares fill his mouth with Oaths even in the face of God himself, there he hath courage and valor, and he scorns to be afraid, what to fear an Oath! he hath too brave a Spirit to be afraid of that: Oh horrible wrong to the infinite God! What is anie Superioritie in man so great that men dare not offend them, and yet the poorest Spirit that is, dares wrong and blaspheme the Name of God.

Seventhly, There is a wrong to God in his Justice: Sin wrongs God in his infinite Justice.

1 In that it is not afraid of God; God expects all Creatures should fear him because of his Justice.

2 Thou doest wrong to his Justice, in that by waies of Sin, thou doest as much as in thee lies even accuse the waies of God for unjust-waies, and not equal, but that your waies be more just and equal than Gods. Therefore God in Scripture reasons the Case with his People, What are not my waies equal, are not your waies unequal? Ezek. 18. 29. Certainly there is this in sin, for if you account not your waies more equal, why chuse you them?

Eightly, You wrong God in his Truth: As if all Gods threatnings against the waies of Sin  you walk in were nothing but a Tale and a Lie, as if all the Promises God hath made in his word of grace and mercy to poor Sinners that will come in and repent, they were all but a Lie: thus Sin wrongs God in his Truth, Hence it is that a Sinner is in a woful estate, because he hath thus wronged God; he hath therefore all the Attributes of God pleading against him, yea, they are continuallie against thee. Therefore look to it, till your Sins be done away in Christ, and your Souls clensed in him, both night and day all the Attributes of God are pleading against thee for to require that wrong you have done to them may be righted upon thee. A man is in a sad condition if he have but divers thousands of men come to plead against him, and these cry out for Justice, justice, upon him! but if a man have a whol Kingdom, and everie one comes and cries Justice! Justice! upon this man that hath wronged this Kingdom, this man is in a woful estate, but I speak of everie Sinner before God, if that thy sins be not done away in Christ, know it is not a whol Kingdom speaks against thee, but all the divine Attributes, al the Attributes of God be continuallie before the Lord, crying out against thee, Justice against this sin; he hath wronged me saith one, and me saith another, and me saith another, and thus, and thus, and thus, and therefore thou art in an evil condition, and it is much that thou shouldest sleep quietlie when all Gods Attributes plead against thee, it is a hard case when the Devil pleads against a man, and but accuse him, and  plead against him before God, but when all the Attributes of God plead against him (as I might shew you more at large) how woful is his condition.

Object. But you will say, though all the other Attributes plead against me, yet I hope Mercy will plead for me

Answ. But that pleads against thee too, for thou wrongest his Mercie also. Indeed there is no Attribute more wronged by Sinners ordinarily than the Mercy of God is. The Mercie of God, doest thou think that shall plead for thee? That is wronged especiallie: Why? Because there is no Attribute abused to be an Abettor to Sin, more than the Mercie of God is; and its abused and made to harden the hearts of men and women in Sin, no Attribute so much abused. The Justice of God thou thinkest that pleads against thee, but Mercie thou thinkest pleads for thee; Justice is not so much wronged by Sin as Mercie is: The Justice of God is not made an Abettor of Sin: Now that is the greatest wrong that can be for Gods Mercie to be made a means to abet Sin, and to harden mens hearts in Sin. It is a great wrong to make use of any Creature to be serviceable to our Sin; if a man make Meat, or Drink, or Cloathes, or anie Creature serviceable to his Lust, it is a wrong to that Creature and to God the Creator of that Creature that thou makest serviceable to thy lust: but if it be a wrong to the Creature, what is it to make the Mercie of  God serviceable to your lusts? and who is there almost but makes the mercy of God in some degree or other Serviceable to his lusts? It is a horrible thing thus to abuse mercie: how doest thou think the mercie of God should plead for thee when thou doest it such infinite wrong? when thou venturest upon sin because God is a merciful God. Thus you wrong the Attributes of God by sin.

CHAP. XII.

How sin wrongs God in his personal Relations. 1 The Father. 2 The Son. 3 The Spirit.

SEcondly, Now for the Personal Relations of God; Father, Son, and holy Ghost; how they be wronged in way of sin.

First, God the Father. Consider of these in those operations most proper, and especially attributed to them. As now, that attributed to the Father, is the work of Creation: now thou wrongest God the Father in this especial operation, In that thou abusest the gifts God hath given thee; that Body and Soul God hath made, thou abusest it to Gods dishonor; abusest his Creatures; takest Gods own Creatures, and abusest them to his dishonor: yea, thy own  Members that God made thee to honor him withal, thou takest them, and with his own weapons fightest against himself: not only fightest against him, but with his own weapons, faculties and gifts he hath given thee, thou fightest against him. Thus thou wrongest God the Father in his work of Creation.

Secondly, Thou wrongest Christ in the Work of Redemption.

1 Because the least sin thou committest (if ever it be pardoned) it is that which stab’d Jesus Christ to the very heart: I say, thy sin was that which pierced Christ, and brought forth blood and water from him; it was that which whipt Christ; it was that which put Christ to death, that shed the blood of Christ, that crucified Christ. I may say to every sinner that expects to be saved by Christ, as Peter in the 2. Acts said to those Jews, Whom you have crucified, and the text saith, that then they were pricked to their hearts. Certain it is, thou sinner (man or woman, whosoever thou art) that dost expect to have part in the blood of Christ, Thy sin crucified Christ, made Christ cry out upon the Cross, My God, my God, why hast thou forsaken me? What dost thou think of thy sins now? And if thou be such an one as hath never been affected with the Blood of Christ that was shed for thy sins, then thou wrongest the Blood of Christ more, for then thou dost trample the Blood of the everlasting Covenant under thy feet, and accountest it a common thing. Most men and women be such that live under the light of the Gospel, that like  Swine trample the very blood of Christ under their feet, and make nothing of the Blood of Christ, go to the Sacrament hand over head unpreparedly, and so come to be guilty of the Body and Blood of Christ. Certainly these be not strains of wit above the truth and reality of things; there is a reality in it, that thy soul is charged from God this day of wronging Christ the second Person.

Thirdly, Thou wrongest the Spirit of God, in defacing of the work of Sanctification (what in thee lies) in opposing the work of Gods Spirit in thy soul, in resisting the motions of Gods Spirit. Who is there but is guilty of resisting the motions of the Holy Ghost? Who is there but at some time or other when they have been at the Word, but they have had some stirrings of the Spirit of God within them, when they have heard such and such truths of God? But they have gone to company, and laughed it away, drunk, and played it away talked it away. What a wrong is this to the Holy Ghost? thou wrongest the Holy Ghost by defiling thy Body, which should be the Temple of the Holy Ghost.

CHAP. XIII.

Sin wrong the Counsels of God in setting that Order in the World that he hath set.

THirdly, Thou wrongest the Counsels of God in setting that order in the world which he hath set. To understand it know this, God in his Eternal Counsel hath set a due order in all his Creatures, they walk in an orderly way to fetch about that end that he himself did intend. As a Workman that makes a curious work, puts everie wheel and piece in a right frame, and due order, that so by that order his Art hath placed in the work, the work may attain unto that end he made it for: So God hath done, he hath made all things by weight and measure in due order. God made all things good, very good, and all that one Creature might be serviceable to another; as one wheel to a curious Watch is serviceable to another, and all to bring about the end of the Workman; so God in his eternal Will and Counsel hath set all things in that proportion and order that he may fetch about his own end. But sin is the thing, and the only thing that break the order of God in the world, and strikes at Gods Work to break it al to pieces what lies in the sinner. If we should suppose that all the cunning Artificers in the whol Nation,  nay in all the world, should joyn together to make a curious work in a curious frame, perhaps they have been seven years in making of it, and at length bring it to perfection, and things be made in that order and exactness, that it is to admiration, so that this work is worth more than can be imagined, because of the curious art and order in this work: But suppose now, one should come, and (through ignorance, much more if knowinglie) give it a blow and strike it al to pieces; what a mischievous thing were this? Certainlie there is this in sin, for there is infinite depth of Counsel and Wisdom of God in setting all things in frame, that one thing should be serviceable to another; and at length all should come to be for Gods glorie. Now there is no Creature can break the order God hath made but Men and Angels, none but those Creatures that are capable of Sin. And certainlie Sin doth not onlie aim to break Gods order, but doth it actuallie; Sin brings disorder, and doth break the order God hath set: Onlie God by his mightie Power knows how to bring Sin it self to that, that he will have his glorie from it, to take occasion at least by it to bring things into their right order again. But were it not that God were of infinite Wisdom and Power, Sin would break all that curious work God hath made, and bring it all to confusion. Now we know Art and Wisdom ads to anie thing; as suppose some curious Building were all beaten too pieces and Rubbish, there were no Material less in the Rubbish than in the Building, only  the art of the workman, the art and the order that makes the Beautie of the work, and the difference in Excellencie from a heap of Rubbish. So it is the Order God hath set in the World that makes the Beautie of Gods Work, and Sin doth do all it can to make all the Work of God to be a heap of Rubbish, a meer Confusion. Indeed when there is such a curious piece of work of a workman broke all in pieces on a sudden, if he had so much skill and power instantly to put it in frame again, his art would exceedingly be admired and wondered at. Thus it is with God; Certainly were it not for Gods infinite Wisdom and Power, wherby he can bring all in Order again, sin would bring all to Rubbish; and know thou hast a hand in this that hast a hand in Sin.

CHAP. XIV.

Sin wrong God in the End for which he hath made all things.

FOurthly, Sin wrongs God in the End for which he hath made all things, which is his own Glory. Now we know that of all things a man cannot endure to be wronged in his End, when he hath an End to such & such a thing, and aims to bring such and such a thing to pass, though he should be frustrated in regard of some means, this troubles him not, but when he comes to lose his End, this troubles him exceedingly. Thus it is with a sinner, he sets himself against God to do what lies in him that God should lose his End of all that ever he hath done: and if so be God were not Almightie to over power things, certainly sin would quite frustrate God of his End of his Works, for which he did make all things, to wit, his Glory. Now a sinner doth what he can to darken the glory of God, doth in effect stand up and say, if I can help it, God shall have no glory in the world. I say, you that walk on in waies of sin, this you are charged with in the name of God this day, that you are guiltie of this, you have in effect stood up, and as it were said, If I can help it God shall have no glory in the world: and yet it was for his glory that God made all things. Truly Brethren, it  cannot but be a soul-piercing Consideration for any stout stubborn sinner in the world for to have this one thought (take it with you, and work it upon your hearts, see what it will do) to think thus, Had I never been born, God had never been so much dishonored: this one thought hath a mightie power to pierce the stoutest hearted sinner in the world. Oh! is not God infinitely worthy of all glory and honor in the world? hath he not made all Creatures for his glory? and if I had never been born, and never had had a being, God should never have been so dishonored, he would have had more glorie if I had never been. If God had made me a Dog or a Toad, a Snake or a Serpent, God should have had more glory than by making me a Man. True, God will bring about his glory, and have more glory from thee another way, than if thou hadst been made a Dog or a Toad; but no thanks to thee, thou dost what thou canst in way of sin to hinder his glory, Gods Almightie Power brings this to pass. But if thou goest on in waies of sin, it may be said of thee, that if thou hadest been made a Dog or Toad, God would have had more glory in the world than now he hath in making thee a Man: yea, thou art so far from bringing God glory that thou dishonor’st God as much as in thee lies. And this, if it lies upon the heart as it should is a sad Consideration to humble the proudest heart in the world; to think that thou livest, and God hath no glory by thee, though this be the End for which God made the world. Think  thus, suppose God should have no more glorie by all the world, than by me, to what end were the world made? Suppose one that lives in a meer Atheistical way, and takes no notice of the Majestie and Glorie of God, but lives only to eat and drink, and play and swear, and the like; now if his conscience tell him this hath been his way, I speak to such a one in these words, suppose God had never had more glory from any Creature than from thee? to what purpose had the world been made? For God that hath wrought so wonderfully and gloriously in raising such a glorious Edifice and Frame, certainly it was, that he might have some glory from what he hath done. No man works any thing but for some end, and Wisdom directs every man that his end be worth his Labor, that, that which he aims at shall be worth all his work. Now God had some end therefore in making thee, and he must needs have some excellent end; but now, what do I think in my conscience was the End of God in making of the World and me? what was it for no other end but that men and women might live and eat and drink, and lye, and swear, and commit such wickedness? was this Gods end? I put it to your conscience every sinful man or woman; think how hast thou lived? what hast thou done in all thy life? look back to thy former life, and think how hast thou spent it? I have gotten money, and what to do? is it only to eat and drink, and the like? and thou hast lived in a Course of Nature thy Conscience tells thee thus, now I put this to  thee, Doest thou think in thy conscience this is the end thou livest in the world for? Did God (when from all Eternity he intended to make such a Creature as thou art, to live in such a time in such a place, and preserved thee all this while from such dangers at Sea, or at Land) I say, did God aim at no other end but this that thou shouldest live to do thus? Certainly thy Conscience will condemn thee if thou hast but a heart for to think of it. Thou wert upon thy sick bed, and then thou cryedst to God to spare thee; well, thou didest escape, now I put this to thee, Dost thou think God spared thee, and gave thee thy life, to live to no other end but this? dost thou think this was the only end? Take heed thou dost not go on in waies of crossing God in his end, for God will have his end one way or other. If a man have been at a great deal of cost to deliver another man from misery, redeemed him from Captivitie, and when he hath brought him home, he rails at him that did this for him, and doth him all the mischief he can: And in any mans account he is exceedingly wronged that hath done thus and thus for one that is thereby as it were his Creature, and yet he live and do thus and thus wrong and abuse him. Certainly then, God is wronged when he hath given thee a Body, delivered thee from such and such dangers, and thou livest to no other end but to satisfie thy lust; thou exceedingly wrongest God. This is so cleer, that a man would wonder where mens consciences are, that they live quietly, and that their consciences flies not in their faces continually.

Certainly, when God shall enlighten the Conscience, and bring these things with power to their Souls, then Sinners will stand amazed and wonder they saw not this before: These things be so clear, that its a wonder I was so blind, that I had not eyes to see these before, and yet who laies these things to heart? And thus we have done with this First thing in the Explanation, the wrong Sin doth to God in his Nature, working against, and striking at God, and in his Relations, &c. Now there are, I confess, those things I most aimed at in this work behind, therefore I will wind up in a word or two, in some Corollaries, and Consequences, to be drawn from hence: Only thus much, when I have told you Sin is a greater evil than Affliction; yea, a greater evil than all the torments of Hell, as I said in the beginning. Then you may see by what I have said, how this Truth results out of these Consequences, because it wrongs God, and God is so infinitely good. If anie man be afflicted, or perish in Hell eternally, it is but the good of a Creature, and the comfort of a Creature crossed in this, but in Sin there is the crossing of the good of an infinite God, and of his glory; and there is more good in Gods glory, than in all the Peace and Comfort of all Creatures in the world: and if so, then certainly there must be more evil in Sin that is cross to Gods glory, than in all pains and torments that are but only cross to the Peace and Comforts that are in the Creature: I say, Hence followeth these Corollaries.

CHAP. XV.

The First Corollarie.] It appears by this, That but few men know what they do when they Sin against GOD.

FIRST from this, Certainly it doth evidently appear that there are but few men that know what they do in sinning against God, nor have not known all this while. It was the Complaint of the Prophet Jeremiah, No man saith, What have I done? Certainly men in waies of sin never say, Oh Lord, what have I done? Give me but that man or woman that have gone on in waies of sin, that have imagined they have wronged God so much; that they have done so much against the infinite eternal glorious God. They think indeed they have done amiss, what they should not do; but it is another manner of matter, it is not only doing what you should not do, but it is a wrong to the infinite glorious God, and therefore certainly it appears but few men know God, or know Sin; neither know what that God is with whom they have to deal; neither know what sin is, and how it makes against that God with whom they have to deal; if men did only know God,  it were enough to keep them from sin. And there is a notable place in the 1 John 2. He that saith I know him and keepeth not his Commandements is a liar, and the truth is not in him. If there be any man in the Congregation that saith he knows God, and keepeth not his Commandements, he lies saith the Holy Ghost. What, doest thou know God, man or woman? Sinner, Man or woman doest thou know God, that infinite glorious eternal God, with whom thou hast to do? and not to keep his Commandements, but goest on in waies of sin? Certainly thou art a Liar. It may be many of you are apt to say, We know God, what need we have so much of God Preached? If you say you know God and keep not his Commandements, you are a Liar. But now joyn these together, To know what a glorious God this is, and how sin works against this God. Some knows somwhat of Gods Attributes, and can discourse of him, yet perhaps never knew before how sin made against this God, this is that people fail in; certainly both together hath not been known by most people. I remember a Speech I have read of a German Divine upon his sick Bed; he cryes out thus, In this Disease I have learned what Sin is, and how great the Majestie of God is: These together. We cannot know what sin is, except we know how great the Majesty of God is; put these together, and these Two together, will make men understand that they did never consider of before, what their lives are, and how people go on in a resolute, inconsiderate way, and know not  what they do, and what God is. Therefore we may pray as Christ in another case, Father forgive them they know not what they do: poor Creatures they know not what they do; they never imagined what the greatness of the glory of God is.

CHAP. XVI.

The Second Corollarie.] The Necessity of our Mediators being God and Man.

SEcondly, Hence appeareth, The Necessity that our Mediator between God and us, must be God as well as Man: great is the mysterie of godliness that God is manifest in the flesh. Well, but what is the reason of this Mysterie of godliness? How comes it to pass that there is a necessity of such a mysterie of godliness for saving of poor Souls? That God must be manifested in the flesh? That God must be Man? That all the Angels in Heaven, and men in the World, could not be a Mediator between God and us, but our Mediator must be truly and verily God as wel as man? What is the reason of this? That that I have been speaking of gives a full reason of it, our sins have so wronged God, hath been so much against God, that it is only God can make up the wrong, onlie such a Mediator as Christ that is both God and Man, that can make it up.  I suppose most of you know so far in your Catechism, That Christ is God and Man; but suppose I should put this Question to you, you say Christ is God and Man; but give me a sound Reason, Why it is necessary that Christ must be God and Man? Why cannot man be saved by any Savior but such a one as must be verily and truly God and man? I suppose you will give a sound substantial Reason, and say, God Appointed and hath Ordained it should be so: but though it be Gods will, and God hath ordained it, yet there is another Reason, and this it is; You may say (when you hear Christ was God and Man that mighty Savior) here is the Reason of all that, Because sin doth so wrong and strike at God, and oppose God, that of necessity whosoever comes to be a Mediator between God and us, must be God as well as man. Therefore the Scripture saith of Christ, his Name shall be called Wonderful, Counsellor, the mighty God. Isa. 9. 6. Christ is the mighty God, and the mighty God in the work of Reconciliation, in reconciling God and us together, then he shews himself mighty. Because if all the world had undertaken to meditate between God and us, such is the breach between God and us, that all the men in the world could have done no more than if so be you had gone and put a picec of paper to a mighty flame, as if one had a mighty flame coming upon him, and he puts a piece of paper to keep it off; we know that will quickly burn it; he must put some Brass or Iron. So that wrong is done to God by the sin of man, That if all the men in  world, all the Created Powers in Heaven and Earth, had come to have stood between God and us, to have satisfied God for that wrong sin did to him, it had been but just like a piece of brown paper against a mighty flame. But whosoever comes to stand between God and us, must be one infinite, as well as that Person is infinite against whom we have offended, and that is Christ the Mediator, the mighty God, God and Man. Oh know the Mediator by which you must be saved must be very God; and the Reason is, Because sin hath done such infinite wrong to God.

CHAP. XVII.

The Third Corollarie.] That but few are humbled as they should for Sin. 1 It will not be deep enough except it be for Sin as its against God. 2. It will not Sanctifie the Name of God. 3 It will not be lasting. 4 Else it will never make a divorce between Sin and the Soul.

THirdly, That which follows hence, That Sin is so much against God as hath been shewed, We see that there are but very few that are humbled for sin aright: It will follow from hence, I shall make it out from the Point, That if Sin be of this nature so much against God as you have heard, certainly there are few people  in the world are humbled for sin aright. There are many people that are troubled for sin, and will cry out of their sin, are struken with many feares and terrors for sin, and yet never hum¦bled for sin aright, and it is clear from that you have heard out of this Point. Why? Because that Humiliation for sin that is aright, it must needs be an humiliation for it as it is the greatest evil of all; and it is the greatest evil as it is against God himself. Now the humiliation of most in the world it is not so much for this, because sin is so much against God, because it opposeth God, strikes at God, and wrongs God so much: This is not the thing that doth usually take the hearts of men and women▪ in their trouble for sin; but for the fear of the wrath of God, and of Hell, and an accusing Conscience that doth flash the very fire of Hell in their faces; this troubles them. And well were it for many that they were but troubled so far; true, this trouble is that which God doth many times bless, and there is great use of it, but this is not all; no nor the chief trouble of the Soul for sin. These fears and horrors (I say) are not the chief; the chief of all is the humiliation of the soul for sin, as it is against God; then is the heart humbled aright for sin, when it apprehends how by sin the soul hath been against the infinite glorious first-Being of all things. All other humiliations in the world is not sufficient without this. For,

1 It is not deep enough, there can be no humiliation deep enough, except the soul be humbled  for sin, as it hath sinned against God: yea, though the heart be so burdened with fears and horrors as to be sunk down into despair, yet I do not call that a depth of humiliation, it is not from the depth of humiliation that the soul despairs, for certainly (consider what I say Brethren) there is a mistake in this, to think that those that despair are humbled too much: no, despair is for want of humiliation, for despair and pride may stand both together; for the Devil is proud; you will say as proud as Lucifer; The Devils despair, they be the most despairing Creatures in the world, and yet the most proud Creatures in the world; therefore despair doth not come from the depth of humiliation, but rather from the want of humiliation. Certainly the hearts of men and women in despair fly against God, many times flies most desperately and proudly against God: in despair therefore the heart is not humbled enough when it hath only terrors and fears, except it be humbled for sin when it seeth it against the Majestie of God as here hath been opened to you: nothing doth cast down the soul so low in true humiliation as the sight of sin against God. Oh what have I done against God? what hath my life been against that infinite, glorious, eternal first-Being of all things? When the soul comes to see that effectually, then it falls down, and falls down low too. Certainly Brethren, the heart is never humbled throughly till it come to feel the burden of sin to be heaviest there where it is heaviest; mark, I say, till the heart feel the burden  of sin to be heaviest where it is heaviest, it is not brought low enough: but the burden of sin it is heaviest as it is against God, rather than as it is against the good of the Creature; that though it be a wonderful burden, yea (if God put not under his hand) an intollerable burden if the Conscience only apprehend sin as against the good of the Creature; but the apprehension of sin as against God is a great deal more, it doth shew the burden of sin, and make the burden of sin to be far more weighty than the other can possibly be.

2 The Apprehensions of sin any other way but this, it doth not so sanctifie the Name of God as this doth. When the soul shall be cast down before the Lord for sin, as it is against himself, as it is against his glory, as it hath wronged him; I say, that this doth sanctifie the Name of God a great deal more than any other humiliation doth: for other humiliation, other trouble for sin (for I will rather call it trouble for sin than humiliation) if this be not in it, there may appear in it much self-love, and a forced perplexitie of spirit: But now the Name of God is not sanctified so as when the heart shall fall down and be humbled because that God hath been wronged, his Attributes wronged, because he hath been opposed in his glory. Now this humiliation doth especially lift up the Name of God, and sanctifie the Name of God.

3 Take any other humiliation, and it is not such an abiding humiliation as this is; this humiliation  for sin will more abide upon the Spirit than any other doth, many are troubled for sin, have a great deal of horror and perplexity of Spirit in some fits, in some moods, at some times; but this their trouble is but for a flash, and it goes away, vanisheth and comes to nothing: when trouble is only from the apprehension of danger and miserie in it felf, I say it usually vanisheth and comes to nothing; why? Because when there comes but any thing to make you to think that this danger may be in any degree over, or that things are not so bad as I was afraid, now the trouble presently vanisheth upon that. In times of sickness, the soul apprehends it self in danger of perishing, I am now going, I see my self at the brink of the Pit; now the soul is troubled for sin, but when the danger appeareth to be a little over, the trouble for sin ceaseth. But when the soul is troubled for sin as against God, this trouble cannot but abide, though afflictions be gone, yet my trouble a¦bide. What’s the reason many people upon their sick beds be so troubled for sin (as they think) and cry out, Oh! if God ever restore them, they will never do as they have done, and yet as soon as they are well they fall to their sin again: here is the reason, Because only their danger troubled them. But now let the soul be kindly humbled for sin as against God, Oh I have wronged God that infinite Deitie, that in¦finite glorious First Being of all things; let such an one be in sickness or in health, whatsoever condition such an one is in, the trouble abides  upon the spirit, yea Brethren it abides upon the spirit even then when the soul hath hope sin shal be pardoned, yea when the soul knows certainly sin shal be pardoned, yet will the humiliation abide upon the heart of such a man or woman There’s a great mistake in the world in the matter of trouble for sin; they think Repentance or mourning for sin, is but one act, that if once they have been troubled for sin, they need ne¦ver be troubled any more It is a dangerous mistake, for we are to know, true sorrow for sin, true repentance, is a continual act that must abide all our lives: and it is not only at that time when we are afraid that God will not pardon our sins, when we be afraid we shall be damned for our sins, but when we come to hope that God will, yea when we come to know that God hath pardoned our sins, yet then it will abide, only working in another manner, and it must needs be so if the heart be humbled for sin thus against God, for suppose God come in and graciously tell the soul, though thou hast wron¦ged me, yet through the Mediation of my Son, I will forgive thee; will this quiet the soul so as it will be no more troubled and sorrie for sin? No. Now the sorrow comes in another way: And is this the God I have wronged, the graci¦ous merciful God I have wronged, that notwithstanding all the wrong I have done him, that when he had my soul at an advantage, and might justly have sent me down to the nethermost Hell, and will he yet pardon though no goodness in me? and yet will he have such thoughts  of mercy, as to send his own Son to make up that wrong, and satisfie for the evil I have done? Oh now the heart bleed afresh upon this, and mourns more than ever it did before. Many can say of this, that after they have apprehended their sin to be pardoned, then their souls have mourned and melted more than ever they did before in the apprehension of horror and fear of Gods wrath; and all upon this, because they did not see sin to be an evil only as it brings danger of punishment, but they did see the evil of sin as against a God, as I have wronged God, stroke at the infinite glorious first-Being of all things; and this will abide upon the heart: therefore this is another manner of trouble for sin than the other; and because this trouble for sin is so effectual, and so good, therefore it is that I have endeavored the more to open unto you how sin is against God: Therefore when I come to the other to shew how it is against our selves, I shal be but brief in that because I know that this is the Principal.

4 The trouble for sin if it be apprehended evil any other way but this (or if this be not chief) cannot be so good, because there is no trouble for sin but this that ever will make a devorce between sin and the soul; all other trouble will not do it unless this come in. And indeed it is to admiration to consider how strong the union between sin and the soul is, and how hard to make the devorce; that take a man or a woman that apprehends never so much the wrath of God against sin; take a man  that lies as it were scalding in Gods wrath, his conscience burning and bringing even Hell to him, that he cries, and roars, in the anguish of his soul for sin; one would think certainly this man will never have to do more with sin, that is in this horror and anguish, and trouble for sin, certainly he will never keep company, be drunk, be unclean, or cozen any more: But this may be to the admiration of Men and Angels, to see how men and womens hearts are set upon sin, that notwithstanding al that anguish and horror, that they have many times for it, yet they will to it again, and that as greedily as ever; yea, and somtimes more greedily: for if once a man (consider I beseech you what I say) hath overcome the trouble of conscience for Sin, and fallen to it again, he will then be more greedy; he will slight conscience then, and scorn at conscience then, and make nothing of it if once he have out stood conscience. As an unruly horse, if he have but once cast his Rider, then let him come on his back he cares not for him, he contemns him, he will quickly throw him off again: So when the stubborn unruly lusts of a mans heart have once cast off conscience, that a man or woman have been once under terrors of conscience for sin, and yet fall to it again, such a mans condition is very lamentable; I• say not wholly desperate, I dare not say so, for Gods thoughts are higher than ours as high as the Heaven is above the Earth: but this mans con¦dition is very lamentable: there is this strength in sin in the soul, that all the terrors in the world  will not breed a devorce between sin and the soul. But when once the soul can come to say with David, Against thee, against thee only have I sinned; in my Sins I have gone against that God who is so infinitely above all praise and glorie: This is the humiliation; if any thing make a devorce between Sin and the Soul this will do it. This is the third Corollarie, That therefore there be verie few humbled for Sin aright, because not thus humbled.

CHAP. XVIII.

The Fourth Corollarie.] Admire the Patience of God in seeing so much Sin in the World, and yet bear it.

FOurthly, If this be so, that sin is so much against God, doth so much wrong God, Hence then we have all cause to stand and admire at the infinite patience of the great God that shall behold so much sin in the world from such poor wretched vile Creatures, and yet shall bear it: ‘Tis true, those that do not know how sin doth make against God, strikes at him, and wrongs him; they are not so much taken with the patience of God, and with the long suffering of God: But now that man or woman that comes to know how sin wrongs God, and comes to understand this, such a one cannot but to amazment stand and wonder at  Gods infinite patience; that such a great God who seeth himself so struck at, fought against, opposed, and wronged by such wretched Creatures, that yet he doth forbear crushing them too pieces presently. I beseech you Brethren consider, do but take along with you what I have said about Sin, how it is against God, and then consider, how all sins that are committed, God is present at it, stands and looks upon it. Do but think somtimes with your selves, when you are among a great concourse of people, among a company of prophane wretched people, as in Markets, Fairs, Taverns, Inns, and Ale-houses, how is Gods Name blasphemed there? What daring of the blessed God? what scorning and contemning of his Word and Sacraments and Ordinances? well, and now carry along that thought, how God is wronged in all these, struck at in all this, and what an infinite God this is; and then think how God stands by them, heareth every Oath, seeth every filthy act of Uncleanness, seeth every Drunkard, and yet when the least word of his mouth were enough to sink them to the bottomless-pit; yet God is patient the first, second, and third time; yea, a hundred times: Perhaps thou hast been a Blasphemer twenty years; forty years a Swearer: and when thou comest in company, Oh the wicked Oaths that come from thee! and hidious Uncleanness, and abominable wickedness! and yet God stands by, and looks upon the Swearer, and is patient all the while. Certainly Brethren, there is no man in all the world  that is wronged as God is, and yet man is not able to bear wrong from his equal if he have power in his hand to prevent it. What! Shall he wrong me? I will make him know what it is to wrong me. You cannot bear any wrong from your fellow Creature; Oh consider what wrong God hath born from you and others, stand and admire at the infinite patience and long-suffering of the Lord! Truly Brethren, when any mans Conscience comes to be inlightened and awakened, then the greatest wonder in the world to such a Conscience is the Patience and long-suffe¦ring of God. Oh! that God should be so patient and long-suffering unto me all this time of my life that I am out of Hell, he stands and wonders that he is out of Hell, and wonders at others, that others should not be affected with the patience of God. Certainly brethren, that wrong is done unto God by sin, as that if any one man that had all the patience of all the men and women in the world, put into his heart; all the patience and meekness that ever was in all the Saints, since the beginning of the world, if it were all distilled into the heart of one man or woman, and suppose that this man or woman were but wronged as God is, it were impossible but that that man or woman should break forth with revenge against those wrongs done to him or her; it were impossible for such an one to bear, so far as he can see himself able (I mean) to right himself, so far he could not bear the wrongs done to him: But now God shews himself here to be infinite in patience and long-suffering,  as well as infinite in any other Attribute of his. Brethren it wil be an especial part of the glory of the great day of Judgment, that when all the wrong that ever was done to God from the beginning of the world by sinners, shal then be opened at the day of Judgment: Alas, we see but little wrong done to God now; we look upon notorious wretches and think they wrong God; now we see but little, but at the day of Judgment, then all the secret villanies and wickedness that ever was committed in secret places, since the beginning of the world, in all places of the world; then shal it all appear: And then how will it appear to Men and Angels how God was wronged by his Creature? and then there will be the patience of God seen that he should be so patient so many thousand years together, notwithstanding there was so much wrong done to God and never discovered to man, but God sees it all this whil•… this will be a great part of the glorie of the day or Judgment. If our hearts were e•…ed we would begin now to give God the glorie of 〈◊〉 Patience which we shall see at that day.

CHAP. XIX.

A Fifth Corollarie.] Hencesie a way to break your hearts for Sin. And also to keep you from Temptation.

FIfthly, A fifth Corallarie. Hence is this, If Sin be so much against God as you have heard, then here you may find a means and way both how to break your hearts for sin, and how to keep your selves against temptation for the time to come: I put them both together for brevitie. This is the strongest way and means I can shew you to break your hearts. Would you fain break your hearts for sin? Oh saith some, what a hard heart have I? Many put up papers complaining of the hardness of their hearts, and desire the Minister and Congregation to seek God to break their hearts: well, Would you fain have broken hearts? have your hearts troubled in such a manner as you may give glorie to God? This is the way. There is two waies to humble the heart for sin, There is looking upward unto God, and seeing whom it is thou hast sinned against: And looking downward to thine own miserie, and what thou hast deserved by sin. Now many altogether pore downward, and look nothing but downward to sin, and what is the desert, and punishment, and miserie; but  their hearts though they be troubled and vexed, yet they are not kindly broken (as I shewed before) but now if you would have your hearts kindly broken for sin (for this is one use of Direction, that we may get our hearts broken for sin) look upwards and behold him whom you have pierced: That is, behold,

1 God in his infinite Glorie, and what an infinite blessed Being God is, and how worthy of all the honor the Creature can give: set this before your Eyes in a fixed and setled way.

2 Look upon God, in all the relations God hath to you, as your Creator from whom you had your being; as he that preserves your being everie moment; look upon him as your Lord, infinitlie above you, at whose mercie you wholly lie: Thus view God, and see him in his glorie, and the relations he hath to you; and thus by beholding God in such a manner is an especial way to work stronglie upon the heart. For hereby I come to see, as it were, the present evil of Sin; the other is but onlie a sight of the evil of Sin to come; as when a man or woman looks upon Sin as bringing Hell, that is but onlie to look upon that evil of Sin that is to come hereafter. But we know that present things do most affect; as now any good thing, if it be to come, it doth not take the heart so much as a present good. As when the soul makes the good of the Promises to be present, then they affect the soul; but if the soul look upon them as to come, they do not so much affect: So if the evil of Sin be look’t upon as bringing Hell  and miserie, this is looked upon as to come hereafter, so that it may be avoided; but if I look upon Sin as against God, then I look upon Sin as a present evil upon me, that flows from the very nature of sin, and cannot be avoided, and this evil is even now upon me, and doth as immediatly flow from the Nature of Sin, as light doth from the Sun it self: And now looking thus upon Sin, is a mightie means to break the heart.

And then for avoiding sin for the time to come; when Temptation come, you say it is strong, and overcomes me: Now would you avoid Sin for the time to come in temptations? then do as we reade of Joseph; you know how he beat off the strength of the temptation, and when he might have done the evil in secret; see what prevails with him, Oh how shall I do this great wickedness and sin against God? not, How shal I do this great wickedness, and bring danger and miserie upon me? but, How shall I do this and sin against God? So if you can have your Eye upon sin, and remember what especial things you have heard of the evil of Sin, and when temptations come, you can say, how shall I do this, and sin against God? Oh remember this you Servants that have opportunitie in secret to do evil. Josepth was a Servant, and yet this kept off that temptation from him, when he was a yong man, that is the honor of Joseph, a yong man and a Servant, when the temptation comes, Oh this breaks his heart, How shall I do this and sin against God? So you yong ones and Servants  go away with this lesson, when any temptations to sin comes, think, Oh! I have heard in such a Point, and out of such a Text, how Sin makes against God, strikes at him, wrongs him, How shall I do this and sin against God? impossible, unreasonable it should be done upon any terms. Set but this one Argument against the most powerful temptation, and certainlie it wil prevail. Psal. 97. 10. Ye that love the Lord hate evil: What! do ye hear how sin is against God, strikes at God! that it is evil, not onlie against you, and indangers you, but strikes at God. Oh all you that love God, hate sin; let your hearts be set against sin, because so much against God. Oh Brethren, there be many people do indeed avoid sin, but it is upon poor low grounds, very low and mean be the grounds of many people upon which they avoid sin: There be many, Oh they will not do such and such evils, they will resist a temptation to such and such a sin, why? mark the ground, according as the grounds of men and women are, upon which they do, or stay from doing of a thing; so judg of your hearts; if the grounds be high and raised, then their spirits are high and raised; if their grounds be but low and mean, then their spirits be low and mean: As thus, many abstain from such and such sins, why? Oh if I do it, it will be known, and I shall be made ashamed, therfore I will not do it: It is good to resist Sin upon any terms, but if this be the chief cause, it is a poor low base thing, and argues a great deal of lowness in the heart, to resist sin upon this, Oh if I do this, I  shall be known, and incur the displeasure of my Father, or Master, or such a dear Friend; it may incur punishment, or it may be I shall be turned out of the Family, and such like Arguments. I say it is true, it is good to bring in all the Arguments we can to oppose sin withal, but when these be the chief things, when these be the only Grounds, that keeps thee from such wickedness that thy heart is set upon; and thou wouldest be glad to tamper withal: couldest thou be sure it should not be known, and thou shouldest not be brought to shame for it, and have the displeasure of such a friend, thou couldest find in thy heart to be medling with it; Couldest thou? Oh! know thou hast a base heart that hast no other grounds to keep thee from Sin withal. Whereas know if thou be a Christian indeed, and that God hath aright made known sin to thee, thou wouldest rise higher, Oh I am to deal with God, an infinite glorious first-Being, and if it be sin only that strikes at this infinite glorious eternal first-Being of all things, Then I will avoid sin whatsoever become of me; yea, whatsoever I suffer I will not have to do with it: this is a raised Spirit; this heart is like to stand out against sin: Alas! those poor low grounds upon which many resist sin; though they may stand out against sin a little, against a weak temptation, yet if there come a strong temptation, will quickly break through the hedg: Al those poor low grounds and Arguments, temptation will quickly break through them. But when the heart is raised to oppose sin, upon such high  grounds as this is, Certainly this notes a true raised heart by God, and such an one is like to stand out against temptations, in another manner than others do. And truly when the heart is possessed with this thought, it cannot perhaps parley and reason with the temptation as others can; yea, this one principle of sinning against God, will so fill the heart of a man or woman, that though it doth not stand reasoning and answering every thing, yet it will even burst out, either in tears, and fal a lamenting that it should be pestered with temptation; or burst out into Resolution against it. I remember an excellent Story reported in the Book of Martyrs, you may find it in King Edwards life; that yong Prince, that died at some fifteen years of age, in his time, there were two Bishops (otherwise good, and proved Martyrs, and yet you may see what the best of them were in those times) they came to perswade the King to yeild to a Tolleration of the Mass, and it was but for his Sister neither, not for the whole Kingdom, but meerly for his own Sister, to yeild to a Tolleration of it in her Chappel, he stood out against it though yong, thought it a dishonor to God; well, they plead and Reason with him, telling him it was best in State Policy, and other grounds they use to perswade a Tolleration of Popery, (thus you see what kind of men these in these waies are, and if you do not know, yet you are like to know more in this kind about these wayes) but this I bring it for, when the poor King, though yong, having his heart possessed with  this principle, That he should not do any thing against God, he could not answer the Bishops that came so subtilly; but instead of Answering their Reasons, he burst out with tears, and then they were convinced, and confessed the King had more divinity in his little finger than they had in all their bodies. So I apply it to you yong ones, perhaps temptations to that which is a sin against God, comes subtilly, strengthned with this Argument, and the other Argument; but if you have your hearts possessed with this truth, it is a Sin against God; Oh when you cannot Answer the particulars of temptation, burst out and weep, and cry either for your condition, or that you should be pestered with that you know is a sin against God, and say, I had rather lose my life, suffer any thing in the world, than sin against God. If your hearts be filled with this Principle, when temptation to sin comes, you will be ready to burst out and weep before the Lord; and this will be as strong an Answer to temptation as can be, and Satan will quickly avoid, if you can when you find your selves pestered with temptation, and it follows and dogs and pursues you, if you can being filled with this Principle, That sin is against God, if you can get alone, and fall a weeping, and lamenting, that your hearts are even ready to break, from the consideration of this Principle, this will be the strongest way and means to resist temptation that can be.

CHAP. XX.

A Sixt Corollarie.] If sin be thus sinful, it should teach us not only to be troubled for our own sins, but the sins of others.

SIxtly, A Sixt Corollarie, If Sin be so much against God, and wrong God so, Hence it should teach all those that know God, and have any love to God, to be troubled, not only for their own sins, but for the sins of others, for sin wheresoever they see it. Oh I see the blessed God wronged, fought against, stroke at; and this should go neer the heart of all those that have any love to God at all: As with David in the 119. Psalm, 136. Rivers of water run down mine eyes because they keep not thy Laws: ’tis true, every man and woman should especially look to themselves, and their hearts should especially be troubled for their own sins; but mark the Saints that know how sin is against God, their hearts cannot but be wonderfully troubled when they see that God, so dear and precious to them, thus wronged; Rivers of water run down mine eyes because they keep not thy Law. Oh when (I put it to thee in the Name of the Lord) in all thy life didst thou shed one tear for the sins of those among whom you live? for the sins of thy Familie? And vers. 158. I beheld the transgressors, and was  grieved: Oh I was grieved and pained at my heart; yea, thus it will be with thee if thou lovest God. When thou in the Familie, may be thou art a Child, when thou beholdest thy Father or Mother Carnal, and spending all their lives without the knowledg of God, and in waies of sinning against God, thou shouldest get alone, and mourn and lament for it: Oh it is that, if any thing in the world, that would break a Parents heart, if there be a yong Child, a Youth, or a Maid, that God begins to reveal himself unto them, and the Parent speaks, may be against them, and Gods people, and swear, or profane Gods Day, or speak against his Ordinances, though it may be it do not become thee to speak to them; but if thou canst before them, let tears drop from thine eyes; or get alone, and fall down and lament before God, if thou canst by lamenting reprove their sins; that they shall see thee lament for them, this may break their hearts it may be: notwithstanding if it do not break their hearts, it hath this in it; Certainly, if any thing in the world will stir us and break our own hearts, this should be it, To see God dishonored in the world as he is, though our hearts be never so much hardened otherwise. There is a Storie of a Child of Cressus that was born dumb, he seeing a Soldier readie to strike at his Father and kill him, the affection to his Father brake the bars of his Tongue, and he cried out, Oh why will you kill the King? Then he cried out thus though he never spake before; but the stroke against his Father made  him speak. So thou man or woman, shouldest have thy heart dead in other things, and have no mind to speak, yet when you see wretched men and women strike at God, (as they do, as I have shewed in their sin) if thou have any heart in the world; any life in the world, when thou seest this stroke at God, now speak; Oh that should burst all bars asunder. Though thou beest never so meek in thy Familie, and canst bear other things, yet thou shouldest shew that thou canst not bear sin against God. Oh I beseech you consider this, and see how neer this comes to you; How many if any thing be done in your Familie against you, or among your neighbors that is against you, you cannot bear it; but you can bear that which is done against God, and never be troubled at it. As many a Master, let the Servant neglect his work, and displease him, he cannot bear it; but let his Servant be wicked, and break the Sabbath, denie God his time, let his Servant perhaps swear, or do such wickedness, he goes away and saith it may be, Why do you so? or, you should not do so; or it may be, takes no notice of it: Certainlie that man knows neither God nor sin, or hath little relation to God that takes so little notice of that done against God; and yet that done against himself, he cannot bear it. Take this along with you, If you have anie relation to God, your hearts will be more troubled for the wrong done to God by your Children and Servants, than when your selves are wronged by your Servants or Children. Oh how manie  men and women would go and wring their hands to their neighbors and friends, Oh! never man or woman so miserable as I! my own Child out of my bowels wrongs me, and doth what hurt he can to me! this is accounted matter of bitter lamentation: But now why should not thy heart melt and lament when thou canst say, Oh the Child out of my Loins and Bowels, how doth he wrong the blessed God of all the world? Oh that I should be so miserable to bear in my Bowels one an Enemie to the infinite blessed God! Oh that an Enemie to God should ever come out of my Loins! My thinks this should move tender hearted Mothers, to see that they should bring forth such that should go on in waies of enmitie against God himself. Suppose one out of your Bowels should be a Traitor to the Parliament, and do mischief to the State, would not this trouble you, that one out of your Bowels should be a Traitor to the Commonwealth? this would be a grievous vexation. Now is it not more if that thou hast a wicked Child, one out of thy Bowels that strikes at God, and is a Traitor to the God of Heaven? these do more mischief than to destroy a whol Nation; I say, if a man should live to destroy, to undo a whol Land for their outward estate, there were not so much evil in it, as in one sin against God. You would say, that were a Misereant that should be born to undo a whol Nation, and wo to me that I should bear one that should live to do such mischief to undo a State: Now if thou bear one that strikes against God, and wrongs  God in waies of sin, this should trouble thee as much as the other: therefore never be at quiet till thou see some work of grace, till thou see the heart of thy Child called in. I remember Augustine saith this of his Mother, and I propound this for Mothers example, he being verie wicked a while, and his Mother godlie; Oh it grieved her heart that she should have a Child go on in such wickedness against God, and she praid and wept, so that Augustine saith of her, after God had enlightened his eyes to consider what she did for him, saith he, I perswade my self my Mother did as much labor, and endure as much pain for my second Birth, as ever for my first Birth: this is his testimonie of her, that by her prayers and tears for her Childs Salvation that was wicked, he did verilie beleeve it cost her as much labor for the second Birth, as for the first: upon which, when she comes and complains to Ambrose of her Child, well saith he, Be of good comfort, surely a Son of so many prayers and tears can hardly perish; and he did not indeed, for he proved a worthie Instrument of Gods Glorie afterward in the Church. Now is there anie Mother in this Congregation that can say, I have labored as much, and it hath cost me as much pain for the second Birth of my Child, as ever it did for the first? Certainlie did you know what sin were, and how against God, it would cost you a great deal of travail when you see your Children wicked, and much prayer and cost, that you might not have a Child an Enemie to God, a Traitor to the Crown, Scepter, and Dignitie of Jesus Christ.  Oh Brethren, doth it not pitie your souls to see that infinite, blessed, holy, dreadful God so much wronged in the world as he is. It should move us to pitie to see any Saint, a man or a woman of an excellent gracious Spirit, to see such a soul abused and wronged; as Solomon saith, there was a wise man in the City and not regarded, though he delivered the Citie; to see but one man of wisdom that hath but any excellencie in his Spirit to be wronged, it should trouble any ingenious heart. But then I reason thus, if it would be, and should be such a trouble to any ingenious heart to see any one man of a gracious Spirit wronged and abused, then how should it trouble any ingenious, any gracious heart in the world to see the infinite blessed glorious God to be wronged in the world by sin, as I have alreadie shewed he is in everie sin, when I discovered to you how sin is against God that I might possess your hearts with this Principle, for I know no Principle of greater power through the strength of Christ to do good upon your Spirits than this.

CHAP. XXI.

A Seventh Corollarie.] If Sin hath done thus much against God, then all that are now converted had need do much for God.

SEventhly, Another is this, If Sin have done so much against God, and so much wronged God, hence it follows, That all those that have heretofore lived in a sinful way, and God hath now been pleased to enlighten them, and work upon their hearts, had need now do much for God: This follows cleerly, thou didst heretofore live in waies of sin, and what didst thou do in all this? Nothing but strike at God, and wrong God all that time of thy Natural Estate, till God opened thine eyes, and awakened thy conscience: Oh think now what a deal of wrong have I done to God all my life, if I have done nothing else? well, now God opens thine eyes, Oh now thou hadst need to do much for God. If God have shewed himself, and given hopes of mercie, and that he hath pardoned me; this will certainly prevail with any heart that God hath turned: What! have I done so much against God heretofore! Oh I have cause to seek the honor of God upon my hands and feet all my daies, that if I can do any thing for God: What! I such a vile wretch, and yet out of Hell! yea, and hope  to be pardoned! Oh any thing I can do for him, though to creep upon my hands and feet all my daies in this world, to suffer all the hardships in the world, shame, loss of estate, any thing in the world; no matter how great and hard the suffering be that God calls for. There is infinite Reason I should do and suffer all for God, for I have wronged God by sin, and thus we shall turn sin to grace as it were, and of Poyson make an Antidote against poyson, by taking advantage by sin to be more obedient unto God. You that have been swearers and wronged God that way, now sanctifie Gods Name the other way: You that have broken so many Sabbaths, now sanctifie Sabbaths: true, all that you can do cannot make up the wrong, but that will shew thy good will, that thou wilt do what thou canst, and manifest to God and all the world, That if thou hadst ten thousand times more strength than thou hast thou couldest lay it out for God; and certainly any man or woman that have been great sinners, if God have humbled them and pardoned them, they wil be great Saints for the time to come: Carry this home with you, any that have been vile, perhaps you think you have grace because you are not so vile as heretofore you have been; but certainly if you have grace, there will be a proportionableness between the holiness of your lives now, and your wicked life before; you will take advantage, I have wronged God so before, now I must live thus and thus: It will be so between man and man, if one have wronged  you, and you have pardoned him, you expect he should do, what he can for you: Thus it should be with God and you, you have wronged God, others have sinned as well as you, and others sins have been furthered by you; this now should inflame your hearts, I have sin enough in my self, and I have been the cause of it in thousand thousand sins in others, my sins strike against God, yea, and I have caused others to sin and strike against God: now if I could draw some from sin, I should think it the happiest thing in the world; I would creep upon my hands and knees to draw others from sin to God, to be in love with the waies of God, and of Religion. Oh you that have been forward in sin, don’t think it enough that now you be troubled for your sins and leave them; but know, you must do for God now as much as you have done against him; he requires it of you: Oh go to your friends, and acquaintance, and kindred, and labor to draw them off from sin; tell your kindred, and friends, and acquaintance, Oh Brother, that you did but know what sin means; Oh Sister, that you did but understand what it is to sin against God: God hath shewed me in some measure; yea, I that went on in such and such sins; Oh I see how I struck at God, and what an evil this is; Oh that God would enlighten your eyes: Come and hear the Word, I thought lightly of sin before, now I have gone and heard, and God hath shewed me what it was; Oh that God would make you see: And pray for them, and take no nay, but to them again and  again, that so you may do somwhat for God as you have done abundance of wrong against God.

CHAP. XXII.

The Eight Corollarie.] If Sin doth so much against God, hence see why God manifest such sore displeasure against sin as he doth: 1 Against the Angels that sinned. 2 Against all Adams Posterity. 3 See it in Gods giving the Law against sin. 4 See it in Gods punishing sins that are accounted smal. 5 See it in Gods destroying all the world for sin. 6 See his displeasure in punishing sin eternally.

EIghtly, This is one Consequence follows, If sin be so great an evil as you have heard, so much against God, wrongs God so much as it doth, and strikes at God; Hence then we see the reason why God manifests such sore displeasure against sin. We find (Brethren) most dreadful manifestations of Gods displeasure against sin, and the ground and bottom of them is in these things which you have heard opened unto you. And indeed did you understand and beleeve what hath been opened unto you concerning sins opposition of God, you could not then wonder at Gods manifestation of his displeasure against sin. There are manifold Manifestations of Gods displeasure against sin, which  when they be spoken of, and opened unto people that do not understand the dreadful evil that is in sin, they stand and wonder at it, and think, Oh they be hard and severe things. When Ministers reveal the threatnings of God against sin, Oh say they, God forbid, we hope God is more merciful than so; and all because they apprehend not what dreadful evil there is in sin. That soul that apprehends and beleeves these particulars that have been opened unto you, cannot but justifie God when they hear the revelation, and the manifestation of the displeasure of God against sin. As now in these Particulars: That which hath been delivered is the bottom and ground of these that we shall mention, and we see the reason of all these. As

First, That dreadful manifestation of the displeasure of God against the Angels that sinned against him: there is that revelation of the displeasure of God against the Angels, that might cause all our hearts to tremble before the Lord at the very thought and hearing of it. I beseech you consider, you who think that God is only a God of Mercie, and God is not so severe against sin as many Ministers would make him; do but attend to what I shall say unto you, how God hath manifested his displeasure against sin in the Angels: Consider of these five or six Particulars, I will but onlie mention them.

1 That God should cast so manie glorious Creatures as the Angels are, for ever from himself, considering the Excellencie of their Nature.

2 Consider their Multitude.

3 Consider, That the Chains of darkness that they be cast into, are eternal Miseries.

4 Consider, That this was but for one sin.

5 And consider, That this was but the first sin that ever they committed.

6 Lastly, consider, That God should not now enter so much as into any parley with them about anie terms of peace; nor never would, nor never will: This is the sore displeasure of God against them, that God (I say) should not look upon the Angels that he hath made glorious Creatures, the most excellent of all the work of his hands: And when there were manie thousand millions of them, for so the Scripture speaks of Legions, even in one man Legions of Devils: though there were thousands and millions of such glorious Creatures that God made; and these were in Heaven about his Throne, beholding his glorie, and when these committed but one sin against him, never but one before their Fall, and the first that ever was committed; they had no example before them of Gods wrath, but upon the verie first sin, though it were but one that all these glorious Creatures committed, they were presentlie cast down from Heaven, and of Angels made Devils, and reserved in Chains of eternal darkness: And so is God set against them all for that one first sin, that he would never enter into any parley with them, to be reconciled upon any terms; never to consider of any terms of peace, but cast them away from him unto eternal torments without  anie recoverie; this is the dreasul displeasure of God against sin. Now Brethren, this I speak of, is that which there is no doubting or controversie about; anie one that knows the Scripture knows this. In some things there may be controversies about them; but no Divine that hath knowledg of anie thing of Scripture, but will confess this that I speak of; and if you know not this, certainlie you were never acquainted with the Scripture: Though other Points be controverted, yet none that know Gods Word make question of this, this is cleerlie granted of all. And the consideration of this might strike abundance of fear & terror into the hearts of wicked and ungodlie men and women, to think, Lord, how have I thought of thee al this while, and have looked upon God as a merciful God, that though I have sinned, I have thought things would not be with me as I have heard by such and such Ministers; but this day I have heard, such was the sore displeasure of the infinite God against Sin, that when he had to deal with those glorious Angels for one sin, he cast thousands of them into eternal Miserie, and upon no terms will be reconciled, nor never will. You think if you sin against God, you will crie God mercie, and so hope God wil pardon: true, there is a difference between Man-kind and the Angels, because we have a Mediator, and they have not; but most people that speak of crying to God for mercie, they look upon God, as Gods Nature meerlie being merciful, and not through a Mediator; they do not understand the necessitie 〈1 page duplicate〉〈1 page duplicate〉 of a Mediator between God and them, but they apprehend that that God that made them wil hear their crie: Now God made the Angels and they were more noble Creatures than you abundantlie; now the Angels that sinned but once, for that one sin are cast for ever, and God resolves, though they should crie and shreek, and shed thousands of tears for sin, God wil never hear them; Gods displeasure against sin is so great: certainlie then sin is a dreadful evil. Suppose a Prince were so wrath with a great companie of his Nobles, that he casts a great multitude of them into a Dungeon, and there they endure torment, and the King would not vouchsafe so much as to enter into a parley, to be reconciled upon any terms; everie one would say, surelie ’tis some great matter that hath provoked the King: if they understand this Prince is verie Just, and withal verie merciful; to be sure he would do none any wrong, but were verie merciful above al men in the world; and yet for but one offence he should cast these his Nobles down into a Dungeon to be tormented, and would by no means be reconciled: everie one would conclude, certainlie there was much evil in that offence if it deserved thus much; and certainlie for the Prince to deal thus with them there was much in it: Would you not make such a conclusion from thence? then learn to make such a conclusion from Gods dealing with the Angels; That seeing God is Just, and can do no Creature wrong; yea, God is infinitely merciful, and yet he doth cast his noble  Creatures, those Creatures that were the highest that ever he made any Creature, for one sin without any means of Reconciliation: Certainlie Sin hath more evil in it than men are aware of, for though God hath not dealt thus with Man-kind, yet he might; there is so much evil in sin that God might have done thus with anie of us; and had it not been for the Mediation of his Son, we had been thus irrecoverably miserable to all eternitie.

Secondly, Consider, That for one sin in our first Parents (and not in our own persons) that all the Children of men by Nature are put in such an estate to be Children of wrath, and liable to eternal misery, and that for the sin of our Parents: that will shew the wonderful Justice of God: How unsearchable are his Judgments, and his waies past finding out! Certainlie God is infinitelie displeased with Sin, that when the first Parents of Man-kind did offend, then upon that all their Posteritie to the end of the world are put into a damnable condition, all of them are children of wrath, and heirs of eternal perdition as in themselves. Certainlie my Brethren, this is a truth, and none can denie it that understand Scripture, and if you do not understand this, you have not understood a great and necessarie Truth of the Word of God, that is necessarie to eternal life, That all Man-kind are by the sin of their first Parents put into a condemned estate, so as they are all the children of wrath by nature as the Scripture saith: so that we are not onlie in danger of Gods eternal wrath through the sin that we in  our own persons do actually commit, but though we had never committed any actual sin in our own persons, yet the sin of our first Parents is enough to make us children of wrath, and be our eternal ruine. Certainlie there is a great deal of evil in sin more than the world thinks of, when it shall so provoke God as that he shall have such displeasure to put all Man-kind to be in the state of Children of wrath for the sin of our first Parents. This is a second Manifestation of Gods displeasure against sin.

Thirdly, A third Manifestation of Gods displeasure against sin is in that fiery Law (as the Scripture cals it) that God hath given for forbidding and threatning of sin. Consider the dreadful manner of Gods giving the Law, that it was with Fire, Lightning, Thunderings, and Earthquakes, and Smoke, so as the Scripture saith Moses did shake and tremble at the very sight of the dreadfulness of the Law when it was first given. That was only to set forth thus much to us, That if the Law that God gave be broken, that then God will be very dreadful to those that break it; therefore he gives it at first in such a dreadful manner. It may be many bold presumptuous sinners think it nothing to break the Law of the infinite eternal God; but in that God gives the Law in such a dreadful manner as you may read in the 19. of Exodus, how dreadfully God gave the Law; God doth thereby declare to all the world, how dreadful sinners are to expect him to be, if they do break the Law. But especially consider that dreadful Curse annexed to the  Law, Cursed is every one that abides not in every thing that is written in the Law; to do that which the Law of God pronounces to be done: a curse to every one that doth any thing at any time that shall break it. That there should be such a dreadful Curse annexed; this manifests the sore displeasure of God against sin.

Fourthly, A fourth Manifestation of the sore displeasure of God against sin (all this but to shew you further how Sin is a greater evil than Affliction) the Manifestation I say of Gods displeasure against sin is seen, in that we find in Gods word God hath so severely pun•sh’d some sins that do appear to us to be very smal, little sins: and yet God hath been exceedingly severe against those sins which appear to us to be exceeding smal: To instance in three.

1 In 1 Sam. 6. 19. there you have this example, that the men of Beth-sh••esh, when the Ark came to them they did but look into the Ark out of curiositie, for ought we know for no other end but meerly out of curiositie: Now because the Ark was a holy thing, and none but the Priests of God were to meddle with it, God did presently at an instant slay fiftie thousand, and three score and ten men of them: Upon this the text saith, these men beholding this severitie of God for this offence, they all said, Oh! who shall stand before the holy God! If God be so holy that he cannot bear so smal a sin as this did appear to men, that but for looking into the Ark so many thousands shall be slain presently: who can stand before the holy Lord! Many of you  have slight thoughts of the Lord and his Holiness, and think you may be bold and presumptuous, you venture upon greater offences than this was; but these men upon the venturing upon this one thing, above fiftie thousand are slain presently: This is the displeasure of God against sin, though very smal to our thoughts.

2 Again, A second example you have in Uzzah that did but touch the Ark out of a good intention, as being ready to fall, yet that not being according to the Law, God struck him with death presently; it cost him his life, he was struck with sudden death. We are terrified when we see one fall down suddenly: now upon that offence, though he had a good meaning, and good intention, yet God brake in upon him with his wrath, and struck him dead presently. Consider this you that think you have good meanings, and good intentions, yet not doing according to the Law; the least breach of the Law, though we have a good meaning, doth provoke the wrath of God, and God when he pleaseth lets out this his wrath.

3 A third example you have in that poor man that we reade of, who did but gather sticks upon the Lords day, and by the Command of God from Heaven this man must be stoned to death: You would think these things little matters. Alas poor man, he might have need of them: How many of you venture upon other manner of things upon the Lords Day, profaning of it? and yet God speaks from Heaven, and gives command to have this man stoned to death. Now Brethren, though  it be true, that God doth not alwaies come upon men for such little sins, it may be to make known his Patience and long-suffering. Perhaps the Lord doth let others go on for a long time in greater sins: but yet God by a few such examples doth declare to all the world what the evil of the least sin is, and how his displeasure is out against the least sin. If he do forbear, that is to be attributed to his patience and long-suffering, but not to the littleness of the sin, or the littleness of the evil that is in that sin. This is a Fourth.

Fifthly, A fifth thing wherein God manifests his displeasure against sin, is in those dreadful and hidious Judgments that the Lord executes abroad in the world that we have the stories of in the Scripture, and all Ages: As that God should come and drown a whol world except eight persons, all the whol world swept away and drowned. And so that God should command fire and Brimstone to come down from Heaven, and burn and consume whol Cities, Sodom and Gomorrah, and the Cities adjoyning; yea, and all the men, women, and children, but only Lot, and those few with him. And so the fire to come down upon those Captains and their Fifties, 2 Kings, 1. And the Earth swallowing up Corah, Dathan, and Abiram. There is no Age but hath some one or other dreadful example of His Judgments against Sin. The wrath of God is revealed from Heaven against all unrighteousness. Now Brethren, though some people have scaped, and these manifestations of Gods Judgments are not so general  and ordinary; yet when they are but now and then, God manifests what his displeasure is against Sin, and what might be to all that Sin against him.

Sixthly, A sixt manifestation of Gods displeasure against Sin, is in those eternal torments and miseries in Hell that the Scripture speaks of: the worm that never dies, and the fire that never goes out: when you hear Ministers speak of fire that never is quenched; for poor people to lie burning in fire thousands of thousands of years in eternal flames, scalding under the wrath of God; you stand agast at the dreadfulness of these expressions. Certainly these are only to reveal the displeasure of God against sin, because there is no finite time can be sufficient to manifest to the full the displeasure of God against sin: therfore those that perish, must perish eternally.

CHAP. XXIII.

A Seventh discovery of Gods displeasure against sin, opened from the sufferings of Christ. First, See the several expressions of Scripture: 1 He was sorrowful to death, 2 He began to be amazed, 3 He began to be in an Agony. Secondly, See the effects of Christs being in an Agony, 1 He fell grovelling on the ground, 2 He swet drops of blood, 3 He cries to God if it be possible to let this cup pass from me. Thirdly, There is eight Considerations of Christs sufferings.

SEventhly, And that is greater than all that hath been said: Put all the former six together; His dealings with the Angels, and with Man-kind; The dreadful giving of the Law; His dreadful Judgments for smal sins; And examples of his wrath abroad in the world; And the eternal torments in Hell: Put all these six together, and yet I say all these six is not so much to manifest the displeasure of God against sin as this one that now I shall tell you of: and if there be any thing in the world that should make us to see the evil of sin, it should be this; if any thing make our hearts to shake and tremble at the evil of that sin of which it is so much guiltie, then this I say that now I speak of should do it; and that is this, The dealings of God  the Father with his Son: when Jesus Christ that was the second Person of the Trinity, God blessed for ever, came to be our Mediator, and to have but our sins imputed unto him; and according to Scripturs phrase, to be made sin: Do but then take notice how God deals with him, how God manifests himself to his own Son, when his own Son did but take mans sin upon him, to answer for it: do but then consider how God the Father did deal with him. The Scripture saith, he did not spare his Son, but let out the vials of his wrath upon him in a most dreadful manner. If we do but consider,

First, that Christ God blessed for ever should come and be in the form of a Servant, should be a man of sorrows as the Scripture speaks, that in the whol course of his life should live a contemptible life before men, and undergo grievous sufferings. But because I must hasten, do but look upon Christ in his Agony, and upon the Cross at his death, and there you will see the dreadful displeasure of God against sin, and in nothing more than that. True, there is the bright glass of the Law wherein we may see the evil of sin: but there is the red glass of the sufferings of Christ, and in that we may see more of the evil of sin than if God should let us down to Hell, and if there we should see all the tortures and torments of the damned in Hell, see them how they lie sweltring under Gods wrath there; it were not so much as beholding sin through the red glass of the sufferings of Jesus Christ, and that of his Agony. And give me  leave a little to shew to you how God let out himself against his Son when he came into the Garden; and a little before when he was to die and suffer upon the Cross. And for this consider these two things:

First, The several Expressions the holy Ghost useth in the several Evangelists for the setting out of those dreadful things Christ suffered as a fruit of Gods displeasure upon him.

1 One Evangelist saith that Christ was very * sorrowful even to the death, Mat. 26. 38. he began to be (the word in the Original signifies) compassed about with sorrows, to have sorrows round about him, and as it were beset and besieged with grief; and it was to the very death, usque ad mortem, sorrowful to the very death: What was it for? upon the apprehension of the wrath of his Father, which he was to endure for the sin of man: he was sorrowful to the death in the apprehension of it. You it may be upon the sight of sin content your selves with some slight little sorrow. You will it may be, when * you are told of sin, cry, Lord have mercy upon me, I am sorry for it, and so pass it away. But Christ when God comes to deal with him, he makes his soul to be compassed about with sorrows, sorrowful to the death for our sins.

2 Another Evangelist tels us he began to be amazed, Mark, 14. 33. that is, when Christ came to drink the Cup of the wrath of his Father, due for our sins, he stood amazed at the sight of the dreadfulness of that Cup he was to drink of; because he knew what Gods wrath was, he understood  what it was before he drunk of it; and this made him stand amazed at it. Many sinners hear Gods wrath, and this makes them fear, but they be not amazed at it, they can pass it away and they be not affected with it afterward; because they understand it not, they know not what it is for a Creature to stand before the wrath of an infinite Deity: Who knows the power of thy wrath? saith the Scripture: therfore they be not amazed. But Christ that knew full well what the wrath of God was, and saw to the bottom of it, he understood to the dregs what that Cup was; and he stood amazed at the sight of it when he was to drink it.

3 Another Evangelist hath this Expression, * (’tis in Luke 22. 44.) Christ began to be in an Agony: Now the word Agony, signifies a strife, a combat; it is taken from the word that stgnifies a combate in Battel. Christ was in an Agony, in a Combate: Combate, with what? with whom? With the Wrath of God, he saw coming out upon him to sink him; he saw the Curse of the Law come out upon him; he saw the infinite Justice of God, of the infinite Deity come out upon him: and he was in an Agony, in combate with the infinite Justice and wrath of God, and the dreadful Curse of the Law, and so Christ came to be in an Agony. These be the three Expressions of the Evangelists.

Secondly, Consider the Effects of Christs being in an Agony, and apprehending the wrath of his Father for sin.

1 One Effect was this, you shall find it in the  story of the Gospel, that the text saith, he fell grovelling upon the ground upon the apprehension of Gods wrath and displevsure upon him for sin, which he was to suffer: he fell down grovelling upon the ground. When he that upholds the Heavens and the Earth by his Power, now falls grovelling upon the Earth, having the weight and burden of mans Sin upon him he falls upon his face, he falls to the ground. Certainly Brethren, Christ had that weight and burden upon him, that would have prest all the Angels in Heaven, and Men in the World down to the bottomless gulf of despair: If all the strength of all the men that ever were since the beginning of the world, and all the Angels in Heaven were put into one, and he had but that weight upon him that Christ had, it would have made him sink down into eternal despair: for had not Christ been God as well as Man, he could never have born it, but would have sunk down eternally: But the burden and weight was so great that he sinks down to the ground.

2 A second effect of Christs bearing the wrath of God for Sin is this, He sweat great drops of blood; the word in the Original is Clodders of Blood; Blood thickned into Clods. Never was there such a sweat; it was in the Winters night, a cold night, abroad upon the ground in a cold Winters night, and he had nothing else upon him to make him sweat but the burden of sin, and the weight of the wrath of God being upon him, he being under that burden sweat, and such a sweat as made the very blood break through his very  Veins and run to Clodders, and so run down upon the ground Clodders of Blood: and all this but upon the apprehension of the wrath of God his Father against him for our Sin. Now you know when Porters be under great Burdens, somtimes they sweat; but never did any sweat like this sweat of Christ, being under the weight of mans Sin, sweat so as Clodders of Blood should fall from him: One would think fear should rather draw in the Blood; fear naturally draws in the blood to the heart: therefore it is that men and women when they are skar’d, and are afraid, they are so pale in their Countenance; fear causeth paleness in the outward parts, because the blood retires to the heart when they be afraid. But such was the amazement upon Christ, upon the apprehension of the wrath of his Father for Sin, that it sends out blood in Clodders trickling down his sides.

3 And then a third expression which shew the effect of Gods wrath on Christ, is the Prayer of Christ; Christ doth as it were shrink under this weight and burden of sin, and cries to God, if it be possible let this Cup pass from me. When we cry with vehemency, we say, if it be possible let it be thus or thus; but Christ cries out so three times. We may apprehend Christ taking as it were the Cup of the wrath of his Father in his hand, and because he knew it was the end wherefore he came into the world, that he must drink of it for satisfaction for mans Sin; and being willing to save Man-kind, that he knew could not be saved but he must drink the Cup, he takes it in his  hand readie to drink it; but beholding the hidiousness and dreadfulness of this Cup, and knowing what was in it, he puts it away, and cries, Father if it be possible, let this Cup pass: but now he sees if he did not drink it, all the Children of men must be eternally damned; for such was our miserie, if Christ had not drunk this Cup, we had all eternally perish’t; therefore Christ puts it to his mouth again (as it were) the second time; but yet seeing what dreadfulness was in this Cup, and he knowing it, he takes it away again, and cries, If it be possible, let this Cup pass: but yet having love to Man-kind, being loth to see so many thousands of poor Creatures perish eternally, he puts it to his mouth again a third time; and yet seeing the dreadfulness of it, puts it away again, and yet saith, If it be possible let it pass. This might make a man tremble to think that he shall (as Job saith 21. Job) drink of the wrath of God: Thus it was with Christ, and all this while he did not drink it: But afterwards when he comes to the Cross, there he drunk the Cup of Gods wrath, and there he cries out with another cry more bitter than all the other, and that is, My God, my God, why hast thou forsaken me? so that he apprehends himself forsaken. Oh the wrath of the Almighty that then was upon the Spirit of Jesus Christ at that time: What! for the son of God blessed for evermore thus to cry out, My God, my God, why hast thou forsaken me! Oh you Heavens how could you be able to behold such a Spectacle as this was, or the Earth be able to bear it!  Truly, neither Heaven nor Earth were able; for the Scripture saith, that the Sun withdrew his light, and was darkened so many hours; it was from twelve to three, that the Sun withdrew his light and did not shine, but there was dismal darkness in the world as not being able to behold such a Spectacle as this: and the Earth shook and trembled, and the Graves opened, and the Rocks clove in sunder, the very stones themselves were affected with such a work as this; and the vale of the Temple rent asunder: these things were done upon Christs bearing of the Wrath of his Father for Sin. Here you have the fruits of Gods displeasure for sin, and in this you may see, surely sin must needs be a vile thing that causeth God the Father thus to deal with his own Son, when he had mans sin upon him.

Thirdly, Consider yet further, for there is much in it, and if this do not shew the evil of sin, and cause you to fear and tremble, those that be guilty of sin, and their consciences tell them so; if their hearts tremble not, certainly their hearts be hard, and their minds be blinded, and little hopes can they have for the present of ever having their parts in these sufferings of Christ; what shall Christ suffer such sufferings, and wilt thou go away and have slight thoughts of sin? shall sin be so great a burden to Christ, and wilt thou be so merry under it? Certainly you see it is more than you were aware of: for you to say, I trust in Jesus Christ, and hope to be saved by Jesus Christ; you see how Christ felt  sin, the Scripture saith he was made a Curse: Were it not we had it from the holy Ghost, no man or Angel durst say so, that Christ should be made a Curse; in the abstract, not Cursed, but made a Curse: What! he that was God and Man, by the sin of man was made a Curse! Oh the displeasure of God against sin! But yet to give it you a little more fully, see these Aggravations, and you will say, certainly the displeasure of God was great against his Son.

1 As first, All that Christ suffered he perfectly knew it long before he suffered, and yet it was so dreadful unto him. Oh Brethren, there be many men and women understand nothing at all of the wrath of God against sin, these think there is no great matter in it: Of all the men and women in the world, when they come to suffer this wrath, it will be dreadful to them, because it come unexpectedly; they that went on merrily and cheerfully in the waies of sin, and for the wrath of God, never thought of it; now then when the wrath of God comes on them, it will be more dangerous and intollerable: This is the reason why many people when their consciences are awakened upon their sick Beds, then they despair, crying and roaring under Gods wrath and rage with despair: Why? Because they never in their lives came to understand the danger of sin, and of Gods wrath for sin; and because it comes now suddenly upon them, they be not able to bear it. But it was not so with Christ, Christ understood this long before; he knew what it would be before he took our Nature,  and he knew what it would be when he came in humane Nature to undertake it. Those men and women that know not what storms and tempests are, it is grievous to them when they come to know them suddenly; when they are in the midst of a storm or tempest at Sea, Oh they are grievous: but Marriners that know beforehand what they are like to meet withal, it is not grievous to them. But Christ though he knew it beforehand, yet how dreadful was it to him when it came?

2 Consider, Christ had no sin in himself to weaken his strength, and take away his strength, and so make the burden greater; he had no sin but only by imputation. But now when the wrath of God comes upon us, we having so much sin in our Natures, this weakens us, and will therefore make the burden of Divine wrath so much the more intollerable to us: For as it is with a sound man, If a great weight be laid upon a man healthful and strong, he feels not the burden of it; but if you lay the same weight upon a man very sick and weak through distemper of body, it is grievous to him: So here, If the weight of Sin were so grievous to Christ that had no distemper of weakness, how grievous will it be to a sinner that is distempered, and so weakened with sin? If the shoulders of a Porter be sore, and all the Skin off, and a boyl upon his shoulder, how grievous would the burden be then? So it is with us, when God comes to lay the burden of his Wrath upon us, we be but weak Creatures at the best, but through the distemper  of sin in our hearts we are more weak and more unable to bear: because we be sore, and have boyls of sin; this makes Gods wrath much more dreadful; but it was not so with Christ.

3 Christ had absolute perfect Patience, there was not the least impatiency in Christ: therefore when Christ that had perfect Patience, and yet did thus cry out and sweat, and was thus sorrowful under it, surely there was some fearful burden in this. Some men and women will lie and roar out under some pains, and it may be it is great, but had they perfect patience, they would not make such dolor and out-cries: it is through the weakness of their Patience that they make such out-cries, and manifest such sence of their affliction. But Christ made not such out-cries through impatiency.

4 Consider, Christ had the strength of an infinite Deity to support him: He had the strength of God, he was God and Man, he had the strength of the Divine Nature to support the Humane Nature which no Creature can have as Christ had; for there was an Hypostatical union between the Divine and Humane Nature at that time, and yet notwithstanding the Hypostatical union of both Natures, yet Christ expresseth himself thus, and is thus sensible of the Wrath upon him for the sin of Man.

5 Consider, Christ was the Captain of all that were to suffer hereafter: and therfore he would if he had had no more upon him than that which the humane Nature could have born, have manifested (one would think) abundance of Resolution  and Magnanimity, and not have cried out so: and surely had there not been the suffering of the Wrath of the Deity, and the Curse of the Law in it; certainly he that was the Captain of all that were to suffer, he would have manifested it to be a light burden he met withal; for there be many Martyrs have suffered outwardly as great Extremities as ever Christ did, for outward torture, and born them with joy; therfore seeing the Martyrs many of them suffering greater tortures to their bodies, and have born them with Joy; no sorrow, nor crying out, My God, my God, why hast thou forsaken me? nor, If it be possible, let this cup pass, but endured them with a great deal of Joy. Now how comes it to pass that the Martyrs did bear them with such joy, and Christ the Captain of them all falls to the Earth, and cries out so? Certainly there was more in Christs sufferings than in all the sufferings in the world, more of the displeasure of God.

6 Consider, That it was through the strength of Christ that all that ever did suffer were inabled to suffer what they did undergo. Now if Christ had that strength, that through him all the Martyrs were inabled to suffer what they did; certainly Christ had abundance of strength in himself to suffer when he came to it: How comes it to pass then that the strength whereby they were inabled to suffer being from Christ, they manifested not that horror and trouble that Christ himself did? Certainly therefore Christ suffered other manner of things than they did.

7 Consider this, Christ did know what an infinit good his sufferings would do: that by suffering he should save so many thousands, reconcile God and man, glorifie his Father, that he should do the greatest work for God and his Father that ever was; that by his sufferings there should be that work done that should be matter of eternal praise, and Hallelujahs of the Saints and Angels eternally in the Heavens: And yet though Christ knew and understood what good should be done by his sufferings, yet see how sensible he was of the greatness of it. One would have thought the good he saw to be done should much have lightened it; and so certainly it did.

8 Consider, Christ did know his sufferings were to continue but a litle while; though they were extream, yet that they should last but for a few hours, and then he should be glorified. And yet though he did understand his sufferings were to last but a few hours, and then himself should come to glory; yet for all this they were thus hidious and dreadful to him. Oh Lord, then how hidious shall the sufferings of the damned be to them, when as every damned soul that goes to Hell, knows certainly how he must lie to all eternity; after thousands of thousands, and ten thousand millions of years; after so many thousands of years as there be drops in those mighty Waters which you sail over; yet the time is no more expired than the very first moment they enter’d into those miserable torments.

Consider of this thus you that have to do in  the great Waters, consider how many drops there might be in the Sea, as big as the bill of a Bird could carry, and that this Bird should be supposed once in a thousand years to carry away one drop, yet this Bird would sooner empty that mighty Sea than the torments of the damned should be at an end. Oh how dreadful will it be to them when as Christs tortures which he did endure but a little while, made him to cry out so. Oh Brethren, put all these together and then know the evil of sin. Oh that we could apprehend it now before we come to feel it. For this is the end for which I speak of these things and present them before you, that you may now know them, and never come to feel experimentally what they be. Blessed be those that in hearing tremble and beleeve, and do not come to know by experience that dreadful evil in them. If God should in his infinite wisdom have studied (as one may so speak) from all Eternity to have found out a way to have presented sin to be dreadful to the Children of men, we could not conceive how infinite Wisdom should from all eternity have found out an Argument to manifest the evil of sin more, or so much as in the sufferings of Jesus Christ: So that in them God doth as it were say, Wel, I see wretched Men and Women will not beleeve the evil of sin; well, among other Arguments, I will have one, that if possible, shall Convince all wicked hard hearts in the world to make them see what sin is, and that is in my Son, in my dealings with my Son; and that wrath of  mine I shall lay upon my Son; this shall make it appear to them what sin is. Now if God have done this on purpose to render Sin odious and abominable, and a most dreadful Evil; Oh wo then to that Soul, that after all this shall go on in waies of Sin pleasingly and delightfully, and easily entertain Sin.

THE SECOND PART OF THIS TREATISE.

Sin is most opposite to Mans Good; and far more opposite to the Good of man than Affliction.

IT may be by all that hath been said of Sins being against God, the hearts of some (at least) may not be so much as turned: therefore now we come to shew how sin is against the Good of Man; not only against God, but against our selves. Certainly Brethren, Sin makes the Sinner to be in an evil case: from that which hath been said we may conclude, That of a truth a sinner, a wicked man or woman must needs be in an evil case. This is the Subject which I am to open, What an evil case sin brings our selves into: and thereby we shall see that sin  is a greater Evil than Affliction. Though we have spent divers Exercises upon this, yet it is as various as if we had several Texts. Now this is the Argument to demonstrate, That a sinner doth not only dishonor and strike at God; but sin is against his own soul, against his own life, against his own peace and comfort, against his own happiness; he doth undo himself by sin. This is that which I am now to declare to you; and for the opening of this, divers Particulars offer themselves to be handled.

CHAP. XXIV.

First, Sin make a man evil, but no affliction can make him so: 1 Those that are in affliction are not the worse, 2 But those that are wicked are vile persons, though they be the greatest Princes.

FIrst, more Generally thus, Sin is against Man more than any Affliction. For,

First, Sin makes a man to be evil: no Affliction makes him to be evil but only Sin: I beseech you observe it, a man or woman is not a worse man or woman because afflicted, not worse than they were before; but sin makes the man or the woman to be worse: and there is a great deal in this to shew the evil of sin to be beyond the evil of affliction. Take a man that is never so sorely afflicted, suppose the affliction to be as  grievous as the afflictions of Job, suppose a man scraping off his Sores upon the dunghil as Job did, this Affliction makes him not a worse man than he was before; only it may occasion sin somtimes, and so make him worse: but take Job, considered in his afflictions only, and he was not a worse man than in the greatest prosperity, when the Candle of the Lord shined upon him, and all his parts, only it occasioned some sin in Job, otherwise he had not been the worse; and in conclusion he was not the worse, for as it occasioned some sin, so it stirred up a great deal of grace; as the Apostle saith 1 Cor. 8. 8, 9. For neither if we eat, are we the better; neither if we eat not, are we the worse: So I may say of all outward things in the world: If a man have riches, it makes him not the better; if he be in poverty, it makes him not the worse: if he have honor, he is not better; if disgrace, he is not worse, his condition may be worse, but himself not at all the worse: Therfore you shall observe it, that when the Scriptures speaks of Gods people afflicted, yet it speaks of them as most honorable, and in a most excellent condition notwithstanding their afflictions: but when it speaks of some in great prosperity, but wicked, it speaks of them as most contemptible and vile. I will give you an example of each, the most remarkable in all the Book of God.

1 Those that are most sorely afflicted, yet to shew that they are not the worse for their afflictions, see the 11. Heb. 36, 37, 38. verses; I suppose you that are acquainted with the Word of God, know the  story, that the Christians went up and down the world in Sheep Skins and Goats Skins, Persecuted and afflicted, and dwelling in the Caves of the Earth; they had tryals of cruel mockings, and scourgings; yea, moreover, of bands, and imprisonment: they were stoned, they were sawn asunder, were tempted, were slain with the sword; they wandered about in sheep skins and goat skins, being destitute, afflicted, tormented. What can be said be more of affliction? if affliction can make a man miserable, surely these must needs be miserable: They were mocked and slouted, and made the off-scouring of the World; driven from house and home, and went in sheep skins and goat skins: many think themselves miserable if they cannot go fine and brave; these went in sheep skins and goat skins, and were sawen asunder, miserably tormented and afflicted: It may be some will say, certainly these were in a most miserable condition: now mark the next words of the holy Ghost, Of whom the world was not worthy: they were under such sore afflictions, and yet they were such excellent persons as the world was not worthy of them in their worst condition, they were so excellent that the world was not worthy of them: They were thought to be such as were not worthy to live in the world, thus the evil world thought of them; but mark the difference of the Judgment of God from the Judgment of the World; the World thinks they are so vile that they are not worthy to live in the World; and God thinks they are so excellent that the World is not worthy that they should live amongst them.  I remember Chrysostom hath this upon it, That they were so excellent, as all the men in the world were not worth one of them; put all the other men in the world together, and they were not worth so much as (at least) a few of these afflicted, persecuted, tormented Christians: as if he should say, do you see a company of poor Creatures walking in sheep skins and goat skins, and live in caves and dens of the Earth; look upon them, and take all the men of the World, Kings, Princes, and Monarchs, rich men, and mighty Captains of the World, all other men, and put them all together, they are not all worth these few poor Creatures that go up and down in sheep skins and goat skins. Thus afflictions make not a man a pin the worse: Man he is exceeding glorious in Gods eyes notwithstanding Afflictions.

2 But now secondly, Come to Sin, let there be Sin, although a man have never so much outward prosterity and glory in the world, he is a most vile abominable Creature, when sinful. See one famous example for this parallel to this on the other side, in the Prophesie of Daniel, 11. Dan. verse 2. And there shall stand up a VILE Person: Now who is this Vile Person that the holy Ghost speaks of? It is according to Interpreters Antiochus Epiphanus, the great King of Assyria; and his very name signifies Illustrious, so the word Epiphanus signifies, Illustrious, Famous, Glorious; so that he hath these two Titles, the great King of Assyria, and the great King, Famous, Illustrious, Glorious. And Josephus writing of this man, hath this story,  That the Samaritans when they saw how he persecuted the Jews, they sought his favor, and would not own themselves Jews; and they writ to Antiochus the mighty God, this was their Title in a Letter they sent to him, Antiochus the mighty God: Well, now see here is one that hath outward glory enough; the great King of Assyria; Antiochus, Famous, Illustrious, that hath the Title of the mighty God; but now because he is a wicked man, the Scripture saith, there shall a vile Person arise; a vile Person notwithstanding his greatness; let him be never so glorious a King, and called the mighty God, yet a vile Person. I beseech you in your thoughts put these two Scriptures together, these that go up and down in sheep skins and goat skins, are such that the World is not worthy of; and Antiochus the gloriousest King in the World, in Gods Judgment is a vile Person. Thus you see Afflictions make not a man worse, but under them he may be as good as he was before; and prosperity makes not a man better, but he may be as vile in prosperity as he was before: therfore though a man may have his Estate encrease, and his Estate bettered, yet he is not better: We speak of such or such, Oh he is the best man in the Parish, or the best man in the Town: What do you mean by that? Oh he hath so much by the year, and so great a stock at Sea, he is Owner of Ships, and hath part of so many Ships; and he is a great man, worth so much: true, his Estate is worth somthing, but he (if he be a wicked man) is worth nothing: In the mean time,  Oh he is worth so much: Yea, but you are deceived, his Mony or his Land is worth so much, or his Ships are worth so much, but he is worth nothing himself: therfore the Scripture speaks of the wicked, Prov, 10. 20. The heart of the wicked is little worth: Now the Heart of a man, that is his Soul, and that is the man; the Mind of a man, is the man; the Spirit, that is the man: now the heart of the wicked is little worth; his house and his Land may be worth somthing, but the heart of the wicked, he himself, is worth nothing. So that Sin makes a man an evil man, but Afflictions doth not make him Evil: therefore Sin is more against the good of a Man, than Afflictions possibly can be. This is the first.

CHAP. XXV.

Secondly, Sin is more opposite to the Good of man than Afflictions, because most opposite to the Image of God in man: three Particulars instanced, and a Question resolved.

SEecondly, This will come more close, and particularly to demonstrate it more plainly to you, how that Sin is more against the good of a man, than ever Afflictions and troubles can be; Because sin is most against the Image of God in man, most opposite unto the Image of God in man, it defaceth that Image: therefore it must  needs be a greater evil than Afflictions: For Brethren, of all Creatures in the world that God made, Angels and Men were the only Creatures that God stamped his Image upon; for as it is with Princes, they use not to stamp their Image (if they be glorious magnificent Princes they use not to stamp their Image) upon Brass, or Copper, or Leather, upon base Mettals, but upon pure Mettals, Gold or Silver; and it is a sign the State grows low, when the Kings Image must be stamped upon lower Mettals: So here, God would have his Image stamped upon some of his Creatures; now he would not take the lowest meanest Creatures, but God takes the most excellent Creatures, as I may so say, Gold and Silver; the Angels I may compare to Gold, and the Children of Men to Silver; and God makes the same Image (as the same Image that is upon the Gold, is upon the Silver) God makes the same upon Man that is upon the Angels: the same Image of God that makes the Angels glorious Creatures, doth make Man kind to be glorious too in the same Image; and our Natures be capable of the very same Image of God that the Angels themselves have; and this is the excellency of Man-kind. Now it is needful to shew the excellency of Gods Image in man, that so I may shew you the evil of Sin; in that it defaceth such an excellency of man, and therfore it is more against the good of man than any affliction can be.

1 Now the Image of God in Man is a glorious excellency, for it is that whereby men come to  resemble God in his highest excellency; it is not a likeness unto God in some inferior thing; for though it be true, all in God is alike glorious, yet to our apprehensions some things appear more glorious than other: now the Image of God in Man, is that whereby Man resembles God in that which doth appear to be the highest Excellency in God himself. For as in an Image or Picture of a Man; when I draw the Image of a Man, I draw not the resemblance of a Man in in some inferior thing, but I labor to draw the lively countenance; in that is the greatest excellency of a man. And so in the Image of God, now the Image of God is the Holiness of God, and so in mans soul the impression of Gods own Holiness, that is the Image of God in man; and by that, man comes to resemble God in the top of his glory and excellency. Now this must needs be glorious for the Creature to come so neer unto God as is possible for the Creature; for there is no excellency any Creature is capable of, higher than the Image of God, only that Hypostatical union of the two Natures.

2 Upon this God must needs take an infinite delight in looking upon the souls of the Children of men; as you know a man takes delight in looking upon his own Image where ever he seeth it: so God takes delight in looking upon his own Image; there is nothing in all the world can take the Eye of God so much as looking upon Angels and the Souls of men, and God sees the very same thing in the souls of men as he did in his Angels. The most glorious  object God hath to behold, is to behold himself in the Creature; the more God seeth of himself in any Creature, the more delight must he needs take in viewing and looking upon that Creature. Now no Creature in this inferior world had so much of Gods work in it as Man-kind had, having the Image of God.

3 Hence it follows, That all the Creatures in the world were brought under the Dominion of Man to be serviceable unto Man; why? Because he had so much of the Image of God in him: upon that all Creatures in the world were to lie under his feet, to be perfectly subject to the Dominion of Man. Now if the Image of God be such a glorious thing as it is, then what would you say of that which doth deface this Image? that must needs be an evil thing, and do much to the hurt of man that shall deface such an ezcellency as this is. Now certainly sin doth so; sin doth cast dirt into this Image of God, and doth deface it: and therefore in the 3. Col 10. the Apostle there speaking of renewing grace, sanctifying grace, it is said, by it we come to have the Image of God renewed: by grace; then it is apparent, by sin the Image of God is defaced. Now Prethren, if a man did take delight in a curious piece, as there be some men that will give five hundred pounds, a thousand pounds for some curious thing drawn with Art: suppose such a one that prizeth such a piece, and there should come one and quite deface it; would he not account this a great evil, and his heart rise against him? Thus it is in this case,  the Image of God in the soul of man, is the curiousest piece that ever was drawn in the world by the finger of Gods Spirit; all Creatures in Heaven and Earth could never draw such a piece, but sin defaceth it; nay, such is the evil of sin, that one sin is enough quite to deface, and take away the Image of God: As we know in Adam, that was made according to the Image of God, one sin quite defaced the Image of God: As we account a House quite defaced and demolished, though here and there a little rubbish and stones remain: as in your Monasteries or Abbies that are demolished, though there be a few stones and rubbish left, yet the House is demolished. So all that is left in Man of Gods Image, is but as the little rubbish of such a house left after its demolishing; yea, that which is left, according to the Opinion of many of the Learned, is not a remainder of the Image of God in man that he had at first Creation; but rather a smal pittance of some common gifts of Gods Spirit: For many wise and godly men hold that the remainders of that which we usually conceive to be the ruines and remainders of Gods Image since the Fall, is not the remainders of what is left, but that which God (for societie sake in the world, and that he may have a Church in the world) was pleased by some givings out of his Spirit to renew somwhat in those that shall not be saved; and so they come to have some light of knowledg even by Jesus Christ himself, Christ enlightens every man that comes▪ into the world, saith the Scripture; that is,  if a man have common light, Christ enlightens that man; if a man have saving light, Christ enlightens that man with saving light: so that the Image of God was quite defaced by one sin. Oh the evil and venom of sin, that one sin quite takes away the Image of God.

Quest. But you will say, Why is it not so now, for in the Regenerate, there is the Image of God in part renewed in them, and yet they commit many sins? how comes it to pass sin quite defaceth not the Image of God in those Regenerate, that have it not perfectly, as well as the Image of God in man that had it perfectly at first?

Answ. To this I answer: This is not from a any reason of want of malignity in sin, for sin would do it; but because of the strength that is in the Covenant of Grace, that God hath made in Christ, hence God preserveth his Image in those that be Regenerate, notwithstanding they commit many sins: and it is a demonstration of the infinite power of God, that notwithstanding there is so many sins in those Regenerate, that yet there should be preserved the Image of God in man, which was not in Adam: Because God entred not into such a gracious Covenant with Adam to preserve him, therefore God leaving Adam to a common course of Providence, and had to do with him in a Covenant of works, therfore God leavs that for sin to do in him, that it should not in us. But now there is more strength in the Covenant of Grace, and therefore it is, that ’tis not every sin we commit that doth deface the Image of God: but this is no  thank to sin, nor doth it argue the less evil in sin. But be it known unto you that be sanctified, when you give liberty to sin, there is this in it, that in its own Nature it would quite take away all the Image of God renewed in you: And certainly thofe that understand what a blessing there is in this, to have Gods Image renewed in them, cannot but see that there is greater evil in sin than in any thing in the world; that I should commit that which in its own Nature would quite deface the whol Image of God in me. And this is the second Argument to declare the evil of sin against mans good.

CHAP. XXVI.

Thirdly, Sin is opposite to the Life of God in Man.

A Third Particular to discover the evil of Sin as opposite to mans good is this, Be¦cause sin is opposite to the Life of God in Man. Before I shewed sin strikes at the Life of God in Himself: now I am to shew you how sin strikes at the Life of God in Mans Soul: For Brethren, certainly this is the happiness of the Children of men above other Creatures, that God did make them to be of such a Nature that they should live that life the Lord himself lived, in a kind; and so the Scripture is very plain, Ephes. 4. 18 the text saith there, That they were alienated from  the life of God through the darkness of their minds: it was the sinfulness of their hearts that did alienate them from the life of God; therefore it is apparent that they were capable of the life of God; and the life of God is the excellency of the Children of men: now the sin of their hearts alienated them from the life of God.

Quest. Now you will say, What do you mean when you speak of the Life of God, and that the Soul of Man is capable of the Life of God, and shew how sin is opposite to God? Certainly if I should come and tell you of the flames of Hell, and torments of Hell due to sin, perhaps I might scare some more that way: but for those that have any understanding, and truly know the excellency of man, their hearts will more rise upon the opening of this, than if I should spend many Sermons to open the torments of Hell to you: well then, what is this Life of God?

Answ. 1. That everlasting Principle of grace in the souls of men united unto Christ by his Spirit, whereby men come to act and work as God doth act, and as God doth work for his own glory as the utmost end. As life is a Principle whereby the Creature moves within himself unto perfection, unto that which tends to perfection; an active Principle within it self to move towards perfection, that we account life. Now that Principle whereby a man shall come to move and work just as God moves and works (still speaking after the manner of man) that is, to have the likeness of God; not in the very same thing, but the same in proportion of likeness,  as the Creature is capable of: How is that you will say? Thus; This is the Life of God (so far as we can conceive of him) that God is a continual act alwaies working for himself, and willing of himself as the last end of all: the very Life of God consists in that, and in that consists the nature of Holiness. Now then when a man hath such a Principle within him as that he can work unto God, as his last and highest end, and obey God as his chiefest good, he works as God himself doth. Now Brethren, this is the Life of God that the Children of men be capable of above all other Creatures; and it is this that makes them fit to converse with God himself; I say, it is that which makes the children of men to be fit to converse with that infinite, glorious, eternal first-Being of all things: and here is the happiness of man, That he is of that Nature that he is capable of this excellency, to have to do with the infinite eternal first-Being: For many know no more excellency than to converse with meat and drink; that Swine, and Dogs, and other Peasts do: but know, you be of more Noble Natures than so; God hath made the meanest and poorest in this Congregation, God hath made you of so Noble a Nature, that you may come to converse with the infinite, glorious, first-Being of all things. As we know the excellency of men, that which puts a difference between man and man is this; that this man that lives in a mean condition, their meanness consists in this, that they spend all their daies in converse with bruit Beasts, and turning the  clods of the Earth; but Noble and great men are busied in State Affairs, they be raised higher because they converse with Princes, and great Affairs of State; the things they converse about are higher, and therefore they are more noble and higher than other men. As some children of men know no other excellency than to eat and drink, and play, and be filthy, and have nothing but that which the Beasts have: but others, to whom God hath revealed himself, and hath made them of such a noble Nature, that when others be in base acts of uncleanness, that know no other way of rejoycing in time of Joy, but laughing, and eating and drinking, and filthiness: but others can get alone, and there contemplate of the glory of the great God, and their souls be opened to God, and God lets in beams of himself to them, and they let out beams of their love to God, and their desires to God, there is an intercourse between Heaven and them; God opens himself to them, and they open their souls to God, and so enjoy communion from God; and they because they have the Life of God in them, they be fit to converse with God: For mark, those things that converse one with another, they be such things that must live the same life; as now, man can converse with man; why? because he lives the same life that man lives: but man is not so fit to converse with beasts, because they live not the same life; though some men live even the very life of beasts: as a beast cannot converse with plants (but only devours them) because they live not  the same life; but those that live the same life be fittest for converse. So if man did not live the same life God doth, he could not converse with God: Hence wicked and ungodly men cannot converse with God, because they live not the same life of God: When you talk of conversing with God, it is a riddle to many men; why? because they are strangers to the Life of God, they have nothing of the Life of God in them, but it is strange to them; therfore they cannot converse with God. But now that which strikes at this Life, and is the death of the soul, is sin (for sin is the death of the Soul) therefore Ephes. 2. beginning, You be dead in trespasses and sins, sin brings death; he means not a bodily death, though that be a truth, but there is this death, the Life of God is gone: all men by nature have the Life of God gone; and if ever it be renewed, it is by a mighty work of Gods Spirit: but sin strikes at the Life of God in us, at this Candle of the Lord in this Earthen Pitcher.

2 Again, The excellency of the Life of God will consist in this, as to make a man converse with him, so in this, That God must needs take infi¦nite delight in the souls of those that live his life: as before in looking upon his Image, now much more when he can see his Creatures work as he himself works: this is the delight of God to see his Creatures work just as himself. As a man takes delight to see his Pictute, but abundantly more to look upon himself in his Child, and to see his life in his Child that comes from him, to  see it able to work as he works. As suppose any Artificer, or one skilled in Navigation, suppose he see a Picture drawn of Navigation, he takes delight in that because there is somthing of himself in it; but now suppose he hath a Child, and he puts skill into him and he seeth him work as he works, and discourse about Naval Affairs as he discourseth; this is wonderfully delightful to him. So when God shall see the same life in his Creature that is in himself, that he works and wills as he doth, this takes the very heart of God; and this shews the excellency of grace. But sin is that which strikes at this Life of God, and brings death to the soul, wholly takes away this life: and were it not for the Covenant of grace even one sin would take away this Image of God; for sin did it in Adam, and so would in the Regenerate, if it were not for the Covenant of grace. My Brethren, Life is the most excellent of any thing: as Augustine saith, The life of a Fly is more excellent than the Sun (it is his expression, not mine) because the Sun though an excellent Creature, hath not life, but a Fly, though little, yet it hath life; though we know little of it▪ yet it shews the excellency of God to make a living Creature: but if the life of a Fly, or a Beast be so excellent, much more the life of Man. Now then, what is the life of God! now if that be evil which strikes at the natural life of the Body, the life of Man; we account those Diseases most grievous that are mortal; as if a man have a Disease only painful, this is not so much if they be painful if not mortal,  as those that be mortal. If a Physitian come and tell one, you must endure pain, but be of good cheer, your life is sure; this com¦forts him: but take a Disease that he feels no pain of, it may be the sence of pain is gone, but if the Physitian come and tell him, Oh you be dangerously ill, because your distemper is like to prove mortal: we account that without pain that strikes at life, more than that with a great deal of pain that doth not strike at life: Skin for skin, and all that a man hath will he give for his life. Now that which strikes at the highest life, even the life of God, and makes the Creature appear so vile before God, as certainly sin makes the Creature more vile than any dead Carrion that lies stinking in a ditch; sin is more vile in Gods eyes than any dead Dog on the Dunghil is in your Eyes. This is the third Particular, How sin is most opposite to mans good more than affliction; therefore a man were better bear the greatest affliction, than commit the least sin, because affliction never strikes at the life of God: nay, many live not the life of God so gloriously as they do in affliction; many seem to have their hearts dead in times of prosperity, but when afflictions come then they manifest a glorious life of God.

CHAP. XXVII.

Fourthly, Sin is opposite to mans good, because it is most opposite to the last end for which man was made.

A Fourth thing wherein the evil of sin consists as most opposite to mans good is this, Because it lies most opposite to the last end for which man was made. In that other passage I opened before, I shewed how sin opposeth God in his own end, & therfore there was a great deal of evil in sin: But now I must shew how sin opposeth Man in that end God made man for. I am afraid some of these things are such that some cannot go along with me in them; it is my endeavor to make things (though spiritual, and above our natural reach, to make them) as low as I can: but if there be some that do not understand, I hope others do, and such (I hope) will make use of what I speak. For certainly these things I speak of do more declare the evil of sin, and will keep an ingenuous spirit more from sin, than all the evils and torments of Hell. It is more against mans last End. Now we use to say the end and the good of a thing is the same: That which is the last end is better than the thing it self, therfore whatsoever strikes at the last end is the greatest evil of all. That is the  happiness of any Creature to enjoy its last end: As thus, The greatest good or the last end of a Plant or a Tree is to flourish and bear fruit, and be sitted for the service of man, this is its end. And what is the evil of a Tree? When it comes to flourish, and when fruit hangs full upon it, if it be blasted, and never come to attain to its utmost end, to be serviceable for that for which it was appointed; that is the evil of it. And we account it a great evil if we see this flourishing Tree when it is full of fruit, if before it come to maturity it be blasted. So look upon mans end, and if that be blasted, that is his great evil. Now the end of man is this, To live to the eternal praise of God, in the everlasting injoyment of him. God made the Children of men for this end, That they might eternally live to his praise in the eternal injoyment of himself. Now if man be blasted in this, there is his great evil, to blast man in this end for which he was made. Now no Affliction doth it, all the Afflictions in the world doth not hinder man from the attaining to his end. But Sin comes, and directly opposeth that end for which man was made, and crosseth him in this Excelleney of his, in living to the praise of the infinite eternal first-Being of al things. Now before, I could not shew you the evil of Sin, but by shewing you the Excellency of the Image and Life of God: So here I cannot shew the evil of Sin, being opposite to mans last end, but by shewing you the Excellency of mans last end. Now the Excellency of mans last end, I mean the good God hath made man for, it appears in this.

1 It is such a kind of Excellency as is worthy of all the good that there is in mans Nature, or that mans Nature is capable of. For the end and happiness of any thing, must be that that must have as much excellency in it, that all in the thing must tend to the making of him happy. Mans nature is capable of the Image and life of God. Now that which must be the happiness of such a Creature must be worthy of such an Excellency as the Image of God, and the life of God in man; therfore it must be a very high and glorious Excellency.

2 That which is mans happiness and end is that which is worthy of al the wayes of God toward mankind. Now I beseech you observe this thing, The wayes of God towards the Children of Men in bringing them to his last end, be the most glorious of all Gods wayes to any Creature; God did never manifest so much glory in all the world, nor never wil manifest so much glory to al eternity in any thing, as he hath manifested in these waies of his to bring mankind to the attaining his last end, for which he made him. Now if God be so glorious in that way of his concerning his working, in bringing man to his last end, then certainly that end of man, that happiness man was made for must be very glorious: because it must have so much glory and excellency in it as must be worthy all the glorious wayes of Gods working towards him. ‘Tis thus with man. There is no wise man that doth any great work, manifests any great skill, or layes out great cost, but will do it for such an end, as that  end, if ever it be attained, shall be worth all his cost, and skill, and pains. For a wise man to bestow much cost, skill, and pains upon a mean thing, is absurd and ridiculous; And no wise man but if he bestow much cost and pains, and manifest much skill, but he will be sure it shall be for that, which if he attain to that he aims at, it shall be worth all. If a man be at a great deal of Charge in a Voyage, he aims at such an end as may be worth his Charge: So when God above all things layes out his wisdom, power, and mercy, & goodness, & faithfulness; and sets at work all his Counsels to be laid out upon such a business, as to get man to attain to his last end; then certainly mans end and happiness must be worth it all. And it must needs be a glorious thing, God intends for the Children of men to make them happy withal, when the great Counsels of God, and wayes of Gods wisdom and power be so about this business of bringing man to happiness. Now if there be such a glorious happiness for mankind, then that which is most opposite to this great happiness, must be very evil. Now sin directly opposeth mans happiness, the end man was made for: and thus you see the evil of sin. When God comes to awaken mans Conscience, and inlighten mans Soul to see how sin crosseth their happiness more than any affliction, they will chuse rather to be under the greatest affliction, than the least sin.

Object. I but it may be you will say it doth not s• cross mans happiness, but that he may come to be happie for all sin?

Answ. I Answer, Of its own nature it directly crosseth mans happiness; quite undoes man; and if God by his Power fetch it about another way, this is no thank to sin, but to God.

CHAP. XXVIII.

Fifthly, Sin is more opposite to mans good than Affliction because tis a defilement of the Soul. 1 It defiles all a man medleth with. 2 Sin is the matter the worm shall gnaw upon to all eternity.

FIfthly, The evil of Sin against a mans good appeareth in this, In that it is the defilement and corruption of the Soul, a rottenness in the Soul. Affliction is not the filth and corruption of the Soul, the Soul may be as clear from filth and corruption, notwithstanding Affliction, as it was before man sinned. Sin, it is the rottenness of the Soul, and therefore such a kind of defilement, As,

1 It defiles all things a man medles withal, and al his actions; it makes a man vile, and defiles every thing that comes from him. To the unclean all things are unclean and impure, Tit. 1. 15. It defiles the Creature and every thing he hath to do withal, and every thing he medles withal.

2 And especially it appeareth in this, That it is no other than the matter for the worm to breed in that  shall gnaw upon the Soul of the wicked to all eternity. You reade in Scripture, That the damned shall be punished with fire that shall never go out; and the worm that shal never dye. What is that worm that shall never dye? The worm of Conscience that shall gnaw upon their Spirits to all eternity. Now, what breeds this worm, and supplies it with matter? No other but the corruption of sin in the soul. For as with worms (as the Holy Ghost makes use of that Meatopher) that breed in the corruption and filth in a mans body, there are some worms that breed in the body which are deadly. But out of what do those worms breed? Out of the filth and corruption of the Body, and the corruption of the body supplies matter for the worm to gnaw upon. And so in Trees, and Timber, there breeds worms; upon what do they breed but upon the corruption of the Timber when it begins to rot. So then worms breed out of corruption, and live upon Corruption; so that worm of Conscience that shall lye gnawing upon the souls of those that perish to al eternity, is nothing else but that which breeds from the filth of their hearts while they live here the worm breeds: Therefore you that live a long time in sin, old sinners, gray headed sinners, though you do not feel the worm gnaw for the present; yet ever since you were born the worm was breeding, and it will be a great and a dreadful worm hereafter: and know you supply abundance of Corruption for to feed that worm that will gnaw another day: You feel it not now, but the longer you be before  you feel it, the dreadfuller will it be then. All those that have corrupt hearts, and have this worm breed, if God would make the worm gnaw now, it would be wel for them; for there be wayes to kill it here, to kill the worm of Conscience. If it gnaw, there is a Soveraign Medicine, the bloud of Christ: And certainly there is no Medicine in the world to kill this worm but the bloud of Christ, and those that God doth intend to kill this worm in, and those that shall not have it gnaw to all eternity, God lets it gnaw now, the Ministery of the Word makes it gnaw and pain them, and they feel such pain that wheresoever they go, or whatsoever they do yet the worm lies gnawing upon their hearts, they cannot sleep, or eate their meat: Alas! what should I eat, and have my worm gnaw there! And they can never be at rest till God apply the bloud of Christ, and then they void the worm as it were. How will you rejoyce when your Children, if the worms be great and put them to pain, if the Physitian give them that which makes them void them, how do you rejoyce to see the worm that would have been the death of your Child? It might have grown bigger and bigger, if it had not been taken away. So I dare say there is never a Soul here before the Lord, but hath, or had a worm in their breasts, I say, There was a time you had this worm in your breasts, that without it were cured, would lie gnawing to all eternity, it is that which breeds of the filth and corruption of your hearts. Suppose a man had a little dirt on  his face, this endangers not the life of the body, but when there is corruption within, and defilement of the Body within, that breeds diseases, and will breed worms, it may be it wil breed the wolf that lies gnawing at their breasts; many women have had it in their breasts that lies gnawing upon their flesh: but know, your sins breed another manner of worm or wolf that will gnaw worse than ever that did. And this is the evil of sin, it is not only the defilement of the soul, but such a defilement that breeds such a worm that will gnaw upon conscience to all eternity.

CHAP. XXIX.

Sixtly, Sin is more opposite to mans good than affliction, because sin is the object of Gods hatred; but God hateth not any for affliction.

SIxtly, Sin is the only object of the hatred of God, nothing is the object of Gods hatred but sin: God doth not hate a man or a woman because they are poor, God may love them as wel as any Monarch or Prince in the world, though they be poor: God hates not a man because he is sick, you hate not your Children because they be sick or weak: all the afflictions in the world make not a man an object of Gods hatred, but sin doth: mark that expression in Scripture, Psalm, 5. 5. The Fool shall not stand in thy sight, thou  hatest all workers of iniquity; so that sin makes the Creature the object of Gods hatred: God saith not (mark) he hates the work of iniquity only; but the worker of iniquity: God hates not the Creature as he made them, but through sin the Creature come• to be hated; even the workers of iniquity. Now observe the strength of the Reason, That which makes a man the object of Gods hatred, must needs be a greater evil than that which can stand with Gods everlasting love: for afflictions in the strength of them, and bitterness of them, may stand with Gods eternal love; nay observe, they may stand with the same love wherwithal God the Father loved his Son Jesus Christ; for so in the 17. of John, latter end; there Christ praies to the Father, that thou maiest love them with the very same love with which thou lovest me: Now God the Father loved Christ, and yet God the Father afflicted Christ, and Christ was under sore afflictions, and yet at that very time God the Father loved him: So a man or a woman afflicted, notwithstanding all their afflictions, they may have the very same love of God the Father that Jesus Christ himself had, in a manner the very same: And my thinks this might be a mighty encouragement to afflicted souls; are you afflicted with poverty, bodily sickness, persecution, any thing? Know, for all this affliction, God may love you with the same love he loved his Son: but sin makes the Creature the object of the hatred of God. But you will say, Gods Children have sin. Of its own nature, it would make them objects of  Gods hatred, but there comes in the blood of Christ, and the purchase of his blood procures peace between God and man; but I speak of it in its own Nature; and those that God looks upon in a sinful condition, he cannot look upon them but he hates them. Now that which makes a man the object of Gods hatred, must needs be very evil; as thus, when any affection runs in one Current, it must needs run very strongly; as in the Sea, suppose there were many Arms and Rivers to break the strength of the Current, it would not run so powerfully; but when there is but one Current, the Current of the Ocean there runs very strongly. So in the Affections, when the Affections be only set upon one object, then they be strong: when Love is scattered upon this and the other thing, then ’tis not strong, but when it is upon one, then it is strong. When Parents have many Children, and they love this, and this, then it may be they love not any so strongly; but when they have but one there is great love. So in hatred, where there is a hatred of many, there is not so much hatred against one; but where it runs in one Current only, there it is strong. So here, there is no object that Gods hatred runs out against but only sin, therefore the hatred mustneeds be very powerful. Oh for a man or woman to live to be the object of the hatred of the eternal God, how dreadful an evil is this! We desire to be beloved where we are, of every one; what a sad thing is it to live in a Family, or a Town, and no body love them: men desire to be belo¦ved  though it be of a dog, and they will boast somtimes, such a dog, or a horse loved such an one, loved his Master; when he doth but come home, they will leap, and skip, and faun on him. Do we take delight to have our neighbors, or the family love us? nay, for the dog to love us? Oh what is the love of an infinite, eternal, glorious God! A man accounts it an evil if the dog only snarl and bark at him, this we account an evil: Oh what an evil is it then, to have the infinite, eternal, only wise God to be an enemy, and I the object of his hatred! Oh think of these things. And Brethren, in these times it is to be feared you contract abundance of sin; you will have more to answer for before these * twelve daies be gone, than you had before. Oh let this stop the course of some sin, that otherwise might be committed in these times of sensuallity; therefore when you see some go on in sinful waies, do you stop and say, God forbid I should do as they do; I have been in such a place, and heard what sin is, heard how it is against God, and this might stop me; but this day I have heard how it is against me and my own soul, and how it destroyes my own soul, therefore I will hate sin everlastingly.

CHAP. XXX.

Seventhly, Sin is more opposite to mans good than Affliction, because sin brings guilt upon the soul.

SEventhly, There is more evil in sin than in affliction, Because sin is more opposite against our own good than affliction, and that in this seventh respect, Sin brings guilt upon the soul, it makes the Creature stand guilty in the presence of God: Now guilt upon the soul is a greater evil than any affliction can be: that is the thing I am now to open. Guilt, what is that? it is the binding over of the sinner to Gods Justice, and to the Law, to answer, and be liable unto what the Law requires as punishment due to the sinner: so that then for a Creature to stand bound over to Gods infinite Justice, and the Law, hath more evil in it against mans good than all the afflictions and miseries in the world; this is the thing I am to make good. A sinner goeth up and down with the chains of guilt upon him; Iron chains grating upon the sore flesh of a man, is not so tedious and grievous as the chains of guilt upon conseience. Certainly this is one especial reason why many wicked men and women are so froward as they are, because they have much guilt upon their spirits, that as Iron ch•ins would grate the raw flesh, so doth that guilt lie  upon Conscience, and that makes them so froward & peevish as they are; froward against God, and against man. Many men that you are to deal withal, you shal find them against the Word extream froward, & pervers against their acquaintance, neighbors, & family, & neerest friends, & we cannot imagine somtimes what is the reason: Certainly this is one especial reason, there is much guilt upon their consciences, and spirits; and this doth so disquiet and vex them, that they fling out at God, and his Word, and every one; they can have no quiet they be so vexed and gauled with that guilt upon their spirits: there is a great deal of cause to suspect much guilt to be upon those that be so outragious, and can bear nothing; that have their hearts rise against the Word especially. Brethren, if you see any one that hath any light of Conscience, and hath made profession heretofore, if such an one shall frowardly flie out against the Word, and those that be godlie, you may conclude there is some woful guilt upon that mans spirit, he is so froward, and peevish, and disquiet as he is: And so we find it in Saul, he was a man at first of a very quiet spirit, and very moderate; but after, Saul being a man much enlightened, and had forsaken God, and had contracted abundance of guilt upon his soul, he was a most froward perverse spirit as any we reade of in the Book of God; then how froward was he with David, and the Priests of God, and so outragious as that he slaies them all; a bloody man after he had contracted much guilt. Do you see men  so froward, and outragious, and bloodie? Oh there is much guilt within upon their spirits, great breaches between God and their souls, and the guilt of sin within grates upon their hearts, and that makes them so outragious as they are: if guilt be upon the soul, it takes away al the comfort of every thing; that man or woman that hath an enlightened conscience, and hath guilt upon them, there’s little comfort such a one can take in any thing they enjoy. No affliction in the world can take away the comfort of what we enjoy, as guilt can do; if you have afflictions one way, you have comforts another: if a man go abroad and meet with hard dealings, he comes home and hath comfort it may be in his wife, a comfortable yoke-fellow, this rejoyceth him; or may be he hath comfort in his Children, or in such or such a friend: But now let a man or a woman have guilt upon conscience, abroad he hath no comfort, at home he hath no comfort; yea, the more comfortable things he doth enjoy, the more trouble there is in his spirit: As thus, Take a guiltie conscience, and when he comes and looks upon a comfortable familie, comfortable estate, means coming in, a sweet yoke-fellow, good friends; Oh but if I had not some guilt upon my soul, I could rejoyce in these; but that guilt that lies upon his conscience take away all the comfort of these; and if he sees others that enjoy these, Oh saith he, this man may have comfort in a comfortable yoke-fellow, children, or friends, and a good estate; but  he hath not guilt upon his spirit, and that breach between his God and he as I have. May be the world knows not where his •hoo pincheth him, and what sadens his spirit: many men that have comforts about them (though they cannot be said to enjoy them) yet their hearts be troubled and disquieted, and no bodie knows the matter; Oh there is guilt upon their spirits: they think within themselves, Oh, if it were with me as it is with such a one, it would be well, sure they have not that guilt I have, if they had they could not but be disquieted as I am.

Again, Guilt brings woful fear upon the Conscience; no affliction can bring such fear upon the Conscience. Though there should be never such troubles and fears, and confusions in the world, alas this is not so terrible and fearful as that fear the guiltie conscience hath. Take a man or woman whose conscience is delivered from the guilt of sin, such a one, though Heaven and Earth should meet, is not so much troubled. Certainly Brethren, in these great fears amongst us, that you be skar’d at everything, it is partly because you have not throughly made up your peace between God and your souls, and some guilt lies upon your spirits and consciences; and this indeed will make every thing terrible to you, if that lie there: Guilt upon the conscience makes God, the thoughts of God seem terrible. Now it is a greater evil for the creature not to be able to look upon God, & to have thoughts of God without being pierced with terror, than to be under any affliction in the world; sorrows, fears, and disgrace  and persecutions are not so terrible as this, that I am in such a condition that I cannot look up to God, nor think upon God without having the thoughts of his Majesty to be terrible to me A guilty Conscience cannot endure to have a thought of God, it is terrible to him, and therefore he labors by going into company, and sports, and business in the world, to take off the thoughts of God, because the thoughts of God peirce his heart. And so the presence of God is very terrible where guilt is upon the Conscience, and the Conscience of such a one cannot endure to come into Gods presence; nor into the Communion of Saints where Gods presence is. And he cannot endure to pray, the thoughts of that strike his heart; to go alone to pray, the presence of God when alone is extream terrible. And this is a sader condition than to be under any affliction: better be under any affliction than in such a case, as that the presence of God is terrible: the presence of God in Prayer, and so the presence of God in his Word; Oh the Word is terrible to such a one, the Word of God speaks nothing but terror so long as guilt remains upon the Conscience. This is worse than Affliction that that Word which is a treasure of sweetness, and goodness, and comfort to those that are gracious and godly, should be filled with terror to the soul of one that is full of guilt. Yea, to such a one all the wayes of Gods Providence are full of terror; if there be any Judgment of God abroad, Oh the terror that this brings upon his foul. Brethren, Sin is committed quickly, you  have a temptation comes, and you fall upon the Sin and act it; the Sin, the act of it, is transient and quickly gone; the guilt that sticks to you. When a man or woman hath satisfied their Iust in a sinful way, the guilt sticks behind: may be the time is gone for the pleasure of it; it was perhaps yesterday, or such a night or time thou hadest the pleasure of it, but now the sin is gone the pleasure of it, but the guilt sticks, and that abides upon thy Spirit to all eternity if thou look not to it. Nay, certainly it must stick upon the Spirit, it is not in the power of any Creature in heaven or in earth to deliver thee from it: yea the guilt so remains, that though thou feel it not now for the present, it may stick terriblely many years after. But Affliction is terrible only for the present, not for afterward; but guilt and sin laies a foundation of Mis•… for many years after. Nay, many times it is grievous painful to the Soul long after it is committed: as it was in Josephs Brethren, we reade of them that they committed that great Sin against their Brother, and it troubled them not a great while; but twenty two years after when they were in an affliction, then the guilt of their sin comes a fresh, Oh then we sinned against our Brother; when they were in prison there: now it was twenty two years from the time they committed that sin to that time when they were in trouble there. So you that have committed sin and think some slight sorrow may wash it away, know the guilt may abide upon your spirits perhaps twenty, may be forty years after.  And you that are yong take heed and know that sin is more evil than any affliction, for the sin that you commit when you are yong in your Masters Families, the guilt may abide upon you, and youthful sins may prove ages terror. It may be with you as with a man that gets a bruis, when he is yong he feels it not, but when he is old than it ach in his bones, and puts him to terrible pain many times; so many yong people feel not sin when their bloud is hot, but afterward, the guilt of sin abides upon them, and is the torment of their souls when their bloud is cold. Now what evil is there in sin that may do a man mischief perhaps twenty or forty years hence. As it is with some poyson, there are some poysons men have skill in, that they can give poyson shall not work in three or four, perhaps not till seven years afterward, and yet they know certainly, That if that man be not cut off before (except God work extraordinarily) he shall dye at the seven years end of that poison he took seven years before. So sin is such a thing that it wil do a man a mischief many years after.

Again, The guilt of sin hath this evil further in it, which appears in that difference between men that come to suffer with guilt, and those that come to suffer without guilt: Take them that have come to the most grievous sufferings in the world, and had not the guilt of sin upon their Consciences, who had all cleer between God and their souls; their sufferings be joyful, and they can rejoice in tribulation and troubles,  as the Martyrs in Persecution, how did they rejoyce and glory in their sufferings? with what a Spirit of magnanimitie did they come to their sufferings? But take those who suffer through guilt, as Malefactors, when they come to suffer, what shame and confusion is upon them! Thus Affliction is nothing to them that have no guilt, but those that have the guilt of sin upon them when they come to suffer their guilt is a thousand times more than their affliction. There is a great deal of difference between a man guilty of treason when he come to suffer for it, there is shame and confusion, and dismal darkness in the spirit where there is guilt: but let one be accused for treason, or any such horrible crime, and no guilt upon the spirit, such a one can go on with joy, and comfort, and peace; whatsoever can be done to him is very little or nothing when guilt is removed. The truth is, there is no suffering can countervail the suffering that guilt makes. The guilt makes the suffering evil, otherwise not. If one man come upon another man with suffering, it is nothing without guilt; so it is true, when God comes it is nothing if God and we be at peace: but now when God comes with any such affliction as the very affliction shall have the mark of the sin upon it, and so shall stir up Conscience to accuse you for it, then the heart is ready to sink when the affliction shall bear the name of the sin together with it. I remember the difference of Davids Spirit at several times; one time, Though an Host incampe about me, yet will I not fear, and though I  walk in the valley of the shadow of death, I will fear no evil; Psal. 23. Another time he is afraid when he flies from Absolon; and when there was a breach between God and his soul, when he had brought guilt upon his spirit, then David was quickly cooled; and upon any occasion of trouble, David was quickly frightened. This is a seventh thing wherein sin appears to be a greater and more evil thing than Affliction, because it makes the soul guiltie before God.

CHAP. XXXI.

Eighthly, Sin is a greater evil to man than affliction, because it’s that which put the Creature under the Sentence of Condemnation.

EIghthly, Sin is a greater evil than Affliction, Because it is that which puts the Creature under the Sentence of Condemnation, and so makes more against the good of man than any affliction can do. For a poor Creature to see himself stand before the great Judg of all the World, and have the Sentence of Condemnation come out against him; this is a greater evil than to have any affliction that all the Creatures of Heaven and Earth could bring upon him. As now, take a Malefactor that is to stand before Mans Judgment Seat, and to receive Sentence of Condemnation; is not this a greater evil unto him than if  he should hear of loss in his estate, than if he had sickness in his bodie, any pain in his limbs; to stand thus to receive the Sentence, he looks upon it as a greater evil than possibly can befal him in this world otherwise. But then, when the soul shal see it self stand before the infinite glorious, eternal first-Being of all things, and looks upon God sitting upon his Tribunal passing Sentence of Eternal Death upon him; this is another manner of evil than any affliction and suffering that can befal him. But now, know there is not any one sin that thou committest (but if you look upon it as in it self) God sits, I say, upon his Trone, and passeth Sentence of death upon thee for it as really as ever he will do at the great day of Judgment; it is done now as really and as truly in this world as ever it shall be at the day of Judgment, only here is the difference, then it is irrecoverable; nay, shall I say it cannot be recalled here; no certainly it shall not, only it may be transmitted to Christ, he must bear it, he must have the sentēce; so that it is not properly recalled, God doth not as a Judg that passeth Sentence, and afterward nullifies it: no, but God passeth Sentence and condemns the sinner; only Christ comes in and takes the Sentence upon himself; so that the Sentence goeth on still, only it is transferred from one person to another; Christ comes in, and he puts on the Sentence of Condemnation for thee that hast it passed against thee, so that the Sentence is not properly nullified, but transferred to Christ: Eccles. 8. 11. saith the text there, Because Sentence against an evil Work is not speedily executed, therefore the heart of the sons of men are fully set in them to do evil. (Mark) the Sentence against an evil work is not speedilie executed: so that it appears there is a Sentence against every evil work: The Sentence is out Brethren; thou goest and art drunk, or to the commission of such a sin, I say, presentlie the Sentence of death is clapt upon thee, the Sentence is out against all sinners: You see men go on and live in prosperitie a great while in the world; but they be under the Sentence all the while, sin is not removed by the blood of Christ, and all the comforts (I beseech you observe that) that any man or woman have in the world that are in their natural condition, and are not delivered from Condemnation by Christ, they are all but just as meat and drink, and some refreshments that are grantnd to a condemned Malefactor before Execution. Suppose a Malefactor is condemned, but now Execution is not till two or three daies after; in that space of time he hath granted unto him libertie to have meat and drink, and friends come to him, and he may refresh himself in those two or three daies; but he hath forfeited all his Estate, and the tenure now upon which he holds any comfort, it is not the same which he had before, but meerly through the bountie of the Prince it is that he hath comforts. So here, wicked men have committed sin, and the Sentence of death is out against them, and they have forfeited all the comforts of their estates, and of their lives, only  God in patience grants unto them some outward comforts here a few daies before Execution; and upon this tenure do all wicked men hold their Estates: I will not say that every wicked man is an Usurper of their Estates, as some perhaps have held, that they have no right at all before God; some right he hath, as you cannot say a Malefactor hath no right (when he is condemned) to meat and drink before Execution; he hath right to what is given to him of Donation and Bountie, but not that right which he had before: So I say, for wicked men that have Estates in this world, they have a kind of right to that they have; but how? Just that right that a condemned man hath to his dinner or supper before Execution; this is the right of wicked men to their Estates; that is, God of his bountie grants a little while before Execution they shall have a few comforts to them in this world: And this is the evil of sin, and the least sin, there is not any one sin, but the fruit of it is Condemnation. And Brethren, you must not mistake, to think that wicked men are never condemned until they come before God in the day of Judgment; they be condemned here, mark that, John, 3. 18. He that beleeves not is condemned already: now condemned, not hereafter, but a condemned man already: this is a sad condition indeed. If a man had the Sentence of death so past that the whol Parliament could not help him, you would think that man in a sad condition. Now let me speak it, and God speaks it to the conscience of every sinner; I  say, thou that standest before God in any one sin, and not delivered through the blood of his Son Christ, thou standest so under the Sentence of condemnation, as all the Creatures in Heaven and Earth cannot help and deliver thee, thou must have some help beyond the help of all the Creatures in Heaven and Earth to deliver thee: When Paul would comfort the Saints against all troubles and afflictions they meet withal, Rom. 8. he begins thus, There is no condemnation to them in Christ Jesus: as if he should say, this is the comfort, no Condemnation. If I know I am delivered from the Sentence of Condemnation, let what will fall out I am well enough; but this be sure of, there is Condemnation to those that are not in Christ. I remember Luther had this Speech when he had got assurance of pardon of sin, that he was freed and absolved by God; he cries out, Lord strike, Lord, now strike, for I am absolved from my sins, thou hast delivered me from sin; now strike, now let any affliction befal that possibly can; let never so much trouble attend I am absolved from sin; now Lord strike. This is the Eighth, Sin is more opposite against the good of man than Affliction, for it brings them under the Sentence of Condemnation.

CHAP. XXXII.

Ninthly, Sin is a greater Evil to man than Affliction, because it breaks the Ʋnion between God and the Soul.

NInthly, Sin is a greater evil than Affliction in this, In that it is the very thing that breaks the Ʋnion between God and the Soul: It is that doth it, and no Affliction doth it. Now Brethren, this I confess might seem to be less than that of Hatred, and might have come before it; but now I bring it in here, That it breaks the Union between God and the Soul, Isa. 59. 2. Your Sins have separated between you and your God! We are to know, The Souls of men are capable of a very near and high Union between God and them; the more spiritual any thing is, the more power hath it to Unite, and the more neer the Union: As thus, The beams of the Sun because they be very spiritual, they can Unite a thousand of them into one Point as it were; but grosser things cannot so Unite themselves together. So Brethren, God being a Spirit, and our Souls being Spirits, they come to be capable of a most neer Communion one with another. And the Souls of men are neerer a glorious Union with God, in this regard more neer than any Creature but the Angels. Because the Object of  mans Understanding is not any particular truth, but Veritas, truth in general, truth it self in the whole latitude is the Object of mans Understanding. So the Object of mans Will, Is not this good, or that good in particular; but Bonitas, good in general, in the full latitude of it. It is not so with other Creatures, they have their Objects in some particular thing, in such a limit and compass, and they can work no further, nor higher. But it is otherwise with mans Soul, God hath made man in such a kind, that the Object of his Soul should be Truth and Goodness in the full latitude, in the infinitness of it, take it in the utmost extent that can be, yet still it is the Object of the Soul of man. Now hence it is that the Soul of man is of such a wonderful larg extent, even capable of God himself, of enjoyment of Union and Communion with God himself, which otherwise could not be. No other Creature hath to do with infiniteness, nor can have to do with it but men and Angels, and upon that ground, because God hath made them of such a nature so large that their Faculties should be of so large a nature. Now hence it is that man being capable of the enjoyment of God in such a glorious manner: We have these Expressions in Scripture, He that is joyned to the Lord, is one Spirit: 1 Cor. 6. 17. Made one Spirit with God. A most strange expression that the soul of a poor Creature should be made one Spirit with God, and yet so it is. And so John 17. 21. we have two or three notable expressions, That they may be all one, as thou Father art in me, and I in  thee, and that they may be one in us. Christ prayes that the Saints may be one in him, and in the Father, as the Father is in him, and he in the Father: so they may be one with them. And Vers. 22. And the glory which thou gavest me, I have given them: that they may be one, even as we are one. Christ hath given the Saints the same glory God the Father gave him. And to what end? what was the effect of that glory Christ gave to the Saints? It was that they may be one with the Father and one with the Son. So that you see mankind is capable of a wonderful neer Union with God; Oh consider this to raise your spirits. You that look after such low things and think there is no higher good than to eat, and drink, and to have your pleasures in the Flesh: know that the meanest and poorest in the Congregation, are capable to receive that glory God gave his Son Christ; that you may be one with God the Father and the Son, as God the Father and the Son are one; not every way: but know there is a likeness, Christ himself hath exprest it. Therefore you that have your hearts so low, that mind nothing but these things below, know that you have more noble things to mind if your hearts consider it. But here is the evil of Sin; Sin breaks the union between God and the soul; it separates between God and the Soul, it keeps off God that infinite, eternal, glorious fountain of all good; it keeps him off from you; it makes you lose God, and all the good in God: By Sin you depart from God, which is the Curse of the Damned at the day of Judgment, Depart  from me you Cursed: you here, for the present, in every sin, do begin to have that dreadful Sentence executed on you: Depart from me ye Cursed. You do it your selves while you live in sinful waies, there is a real actual departing from God, and executing of that dreadful Sentence, Depart you Cursed. You think there is little evil in sin; but if you knew that God is an infinite Good, and then knew the Union you are capable of with God, and then see sin break this Union; this would make you see sin the greatest evil in the world.

CHAP. XXXIII.

Tenthly, Sin is more against mans good than Affliction, for that it stirs up all in God to come against a sinner in way of Enmity.

TEnthly, The Evil of sin as against our good, consists in this, It stirs up all in God to come in way of Enmity against a sinner: and this is another manner of business than to suffer affliction. A most dreadful place of Scripture we have for this, Levit. 26. verse 24. 28. If you walk contrary to me, I will walk contrary unto you: What is that? All my glorious Attributes shall work against you; as if God should say, Is there any thing in me can make you miserable? you  have it? if all my Power or Wisdom can bring evil upon you, you shall have it: I will walk contrary in all the working of my Attributes, and waies of my Providence▪ And a most dreadful place we have, Psalm, 34. 16. there God saith, The face of the Lord is against them that do evil: Mark, the face of the Lord: What is Gods face? The manifestation of himself, and his glorious Attributes; the face of the Lord is against them that do evil. Oh that thou wouldest consider this thou that dost evil, whose conscience cannot but tell thee thou dost evil; know, the face of God is against thee: and is this nothing to have the face of God against thee? The face of God is terrible in the world when he meets with a sinner; one sight of the face of God against a soul, cannot but overwhelm the soul and sinke it down to the bottomless Gulf of eternal despair, if God hold him not by his mighty hand, there is so much terror in it: and yet the Scripture saith, the face of God is against them that do evil. Another Text very remarkable we have in the 2 Sam. 22. 27. With the pure thou wilt shew thy self pure, and with the froward thou wilt shew thy self froward; or unsavory: But it may be translated, With the perverse thou wilt wrastle: so that those that be froward and perverse, and will walk on in a sinful way, God wrastles it out with them; God puts forth his Power to wrastle, and certainly if God wrastle with thee, he will lay thee upon thy back. It is a dreadful thing that God should use such a speech, that he will wrastle with man; for all men in sin, as I  shewed before, they wrastle with God, as if they would have the day; God will have his will, and thou shalt have the fall; thou wrastlest, and God wrastle: you know Wrastlers put forth all their strength against one another, and know, God puts forth all his strength against every sinner. And that I may bring it more full to your sences, consider this, From whence hath any Creature power to bring evil upon thee, or to torment thee? Surely it hath somwhat of God in it: as thus, Fire hath power to torment the Bodie, and it is only one spark of God let out through the power of that Creature, otherwise it had no power. And again, another Creature, Swords and Weapons, they have power to gash and wound the Body; whence have these Instruments their power? it is but some drop of Gods power through these Instruments. So one Disease hath power to torment one way, and another, another way; whence hath any Disease power to torment? only there is some little of Gods power let out through that Disease. Now if all Creatures tormenting hath only power through Gods letting out his power, then what a dreadful thing will it be when Gods Power shal be infinitely let out against the Creature? so that take all Creatures in their several powers to torment, and put them all together, one Creature in one kind, and another in another, and put them all together, this would be great torture: Now all the Power of God is the several powers of all the Creatures put together in one, and infinitely more; and when  that comes against the Creature, it must needs make them miserable: its another manner of matter than afflictions, when all in God comes out against the soul; and there is not any one sin but endangers this.

CHAP. XXXIV.

1. Sin is more opposite to mans good than affliction, for that sin make all the Creatures of God at enmity with a sinner.
2. FUrther, in the next place, The evil that sin hath beyond all the evil of Affliction is this: That sin, it doth make all the Creatures of God to be at an enmity with a sinner: I say, sin puts a sinner in this condition, that all the Creatures of God are Enemies unto the sinner; they be all as the Host of God that come out against a sinner, ready armed with Gods wrath, ready bent to execute the wrath of God against a sinner: the Creatures of God are called Gods Host, not only because they be armed with Gods wrath, but because there is in them a propencity to destroy those sinners that sin against the God of their Being. Every Creature is ready and doth as it were cry to God, Oh Lord, when wilt thou give me commission to take away such a wretch, Lord, such a one is a filthy, wretched Blasphemer, a Sabbath breaker, a drunkard, and thou livest all this while, and hast been at peace, and yet they are still crying, Lord, shall I go and take him away, and send him to his own place? If thou couldest hear it, all the Creatures in the world cry thus, and they be all desirous to send thee to thy own place, and take thee away. My thinks when I see a sinner, I hear all the Creatures cry as he in the 〈◊〉Sam. 16. 9. Abishai the son of Zerviah; Abishai was one of Davids Soldiers, when Shimei cursed David: Shall I go and cut off this dead Dogs neck? So he saith concerning Shimei, Let me go over I pray thee, and take off his head; why should this dead Dog curse my Lord? So when thou art blaspheming God, the Creatures look upon thee with disdain, and they rise against thee, and all the Creatures say, Oh this dead Dog, this wretched Creature, how long shall he live to blaspheme God? shall I cut off his head? shall I go and send him down to his own place? It would terrifie thy heart if thou shouldest hear every Creature crying to God to be thy Executioner from him. And certainly when God gives commission, and God falls upon thee, every Creature wil fal upon thee: As you read in the 2 Sam. 18. when Joab fell upon Absalom, presently the ten men fell upon him, and slue him too, as soon as Joab gave the stroke. So, as soon as God gives the stroke against the sinner, certainly all other Creatures be ready to fall upon the sinner also: so that sin brings a man to such a condition that all Creatures are at enmity with him; whereas when once the soul is reconciled to God, and sin pardoned, all Creatures be at Peace with you, you are then in League with all the Creatures. We should account it an evil condition to be in such a place where all the men in the Nation are our Enemies, and stand ready to murder us: Certainly all the sinners in the world are in the middest of the Creatures of God that stand ready armed with GODS wrath against them. Hence it is, That when once God inlightens (I beseech you observe it) the Conscience of a sinner, he feareth every thing; The wicked flie, when none pursueth them. It is very observable of Cain, after he had committed that sin of slaying his Brother, then saith Cain, Every one that meets me, will slay me: Who was there then in the world? No body but his Father and Mother: and yet every one that meets him will slay him, he was afraid of every thing, and every one, because he had sinned against the Lord. So every inlightened Conscience that knows what sin means, when he comes to have Conscience awakened, they be afraid of every thing: If there be thundrings, & lightenings, & storms, & tempests, it sees the wrath of God in this Storm and Tempest, Thunder and Lightening; any stirs abroad in the world be but as Messengers of Gods wrath against me, saith the awakened Conscience: This is the misery of a sinner; and then how much is the evil of Sin greater than Affliction!

CHAP. XXXV.

XII. Sin is a greater Evil to man than Affliction, because it puts a man under the Curse of God.

XII. NAy further, It puts the Creature under the Curse of God: it doth separate the Creature for evil. Psal. 4. 3. It is said, God separates the righteous man for himself. So sin separates the Creature for evil, and makes him Anathema, accursed: For God in Deut. 27 26. saith, Cursed is every one that abides not in every thing that is written in the Law to do it; he is accursed in all that he hath and doth: The Curse of God is against him. And here observe, sin doth not only deserve a Curse, that the Creature should be accursed, but of its own nature it is a Curse, and makes the Creature accursed in its own nature. As thus, you may see the evil of sin by the excellency of Grace: Thus Grace doth not only bring excellency upon the Creature, and brings a blessing, but of it self it separates the Creature for a blessing. For what is holiness but grace? they be usually exprest for one and the same; now what is Holiness but the Consecration of a thing for God; so that when Holiness comes into the heart, that is nothing else but  that gracious Principle whereby the soul of a man or woman, before common to Lust and sin, is now come to be separated from al these things and to be consecrated and given up to God himself, that’s Holiness. Now sin must needs be contrary unto holiness. As holiness is a separation of the Creature from other things, and a consecration of it unto God; so sin is a separation of the Creature from God and all good, and devoting of it up unto wrath, and misery, and a curse, and al evil whatsoever in its own nature; it is not in the desert only. Many men think sin in its desert deserves a Curse, but they understand not how sin in its own nature separates the heart from God, and so gives it up to al evil, and all misery, as grace doth to all good. This is the evil of sin, and therefore another manner of evil than there is in Affliction.

CHAP. XXXVI.

XIII. Sin is the seed of Eternal evil, therefore more hurtful to man than Affliction. An Use therof, Then see that those men are deceived that think to provide well for themselves by Sin. Use. 2. The Ministry of the Word is for our good, as well as Gods glory.

XIII. FUrther, Sin it is a principal evil; so I call it, because it is a principal of Eternal evil to the Creature, (I beseech you observe what I mean) I do not mean that it deserves eternal evil only, but of it self it is eternal evil. As thus, Grace doth not only deserve eternal happiness, but it is the seed of eternal happiness, it is that principle, that if let alone wil grow to eternal happiness. So sin doth not only deserve eternal misery, but it is the seed of eternal evil, and sin it self will be executioner upon the soul, and will prove an intollerable misery to the soul. Though sin be the very element in which many men and women live and so delight themselves: yet be it known, That this sin doth not only deserve that God should bring his wrath upon thee for it, but that sin will prove eternal torment to thee. As thus, The Fish that playes and leaps in the water,  the water is the element to the Fish that it delights in; but if you put fire under this water if in a vessel, then that water that was the element in which the Fish skipt, and playd, and delighted it self, that water will be torture and torment to the Fish boyling hot: So sin is the element where men play, and delight in sinful wayes, as the Fish in the water, but when God comes and mingles wrath with sin, then that very sin which was thy delight, shall be torture and torment, and so a principle of eternal evil it shall be to you. Thus sin is another manner of evil than affliction; as thus, Afflictions though in Diseases they bring pains and sorrows to the Body, the matter of this will wear out in time, and so the Disease will fall; but sin is such a principal evil and misery to the Creature, as it will never go out, but continues a principal of eternal misery. Thus you have seen how sin is against our own good. Somwhat I would fain say by way of APPLICATION in this work.

Ʋse 1. Sin is against our own good: Hence all those promises that any sinful way hath to you, to provide for your own selves in, and your own good, they be all de¦ceitful, and will deceive you The way of the wicked deceives them. Certainly thou art mistaken, if thou thinkest to make any provision for thy self in sinful wayes. And the best way for any man or woman to provide for themselves, is to abandon sin: Wouldest thou provide for thy self, for thy own good, and be a true self-lover, abandon sin, for sin is against thy own good.

Ʋse 2. Again, Hence you see, That the Minestry of the Word is that that is for our good, and that that makes for your good, as well as for Gods glory. God in sending the Ministry of the Word, sends it for your own good as well as his own glory. Why what doth it do? Only seeks to get away your sins, and make them bitter and grievous unto you. I have in many particulars opened the nature of sin, and how grievous and evil tis: now what is the intendment of this, but to get the Serpent out of your bosoms, that which will do you mischief, and all for your own good Certainly if ever God open your eyes, you wil then desire, with your faces upon the ground, to bless God that ever he sent his Ministers to shew you what sin is. Many times mens spirits rise against the Word, and they take the Ministers as enemies, Oh he speaks against me: No it is not against any ones person, but against thy sin, man or woman, that which wil do thee mischief, and undo thee. Again, many cry out against the Minister as that man against Christ, He comes to torment us before the time. No it is against thy sin man, it is to take away that which will undo thee. Many are ready to say of the Minister as he to the Prophet Elijah, What hast thou met me, Oh my ennemy! But as the Prophet saith, Doth not my words do you good? Certainly that which makes sin grievous to you, doth you as much good as Creatures can be done to for the present. Many have sin in their stomachs, that rise against the Minister and the Word, as the sick mans stomach against the glass or the pot in  which the Physick is, but when for that evil grief within, he takes a vomit, it makes him sick it may be for a while, and the man casts up many filthy things and noysom stuffe; and then he cryes out, Oh! blessed be God, though I had pain, yet this takes away a great deal of that bad stuffe that would have bred Diseases. So though our Ministry may put you to pain, yet you will bless God when that is cast out that it hath to deal withal. Many when they hear the Word, their spirits rise against it; but when it hath pleased God to get away their sins, though upon hard terms, they have blest God that ever they heard the Word that did trouble them, or ever saw such a mans face. I remember an expression of one to my self, That when he sate and heard me, he was perswaded every thing I spake was against himself, though a stranger whom I never knew, and he professed his spirit rose both against the Word and the Speaker, going home, and the Word working, and working out sin, he comes not long after and blessed God that ever he heard that Sermon: And so certainly it will be.

I have shewed you in these thirteen Particulars how evil Sin is against your own souls; know then, if the Minister by the Word can but get away your sin, Oh you will see it above the greatest good and happiness that ever you had in all your lives, that ever you did understand that which would do you so much hurt: Alas you will say, I did not see sin would do me so much hurt; wo to me if I had not heard the evil  of sin; if I had known the evil of sin by feeling, what had become of me? You have heard and read much of the evil of sin; now think, if these things be so grievous in the hearing or reading, what a woful condition will that soul be in that must feel it? that must have every one of these Particulars made good to the full? Certainly such a soul must needs be in a woful condition. Now the Lord so sanctifie and bless unto you the reading or hearing of all these evils, that none of your souls may ever come to feel them.

CHAP. XXXVII.

XIV. Sin is worse than affliction, because it hardens the heart against God and the means of Grace.

THe opposition Sin hath to our own good, It hath more evil against our selves than any Affliction; & for the manifesting that we have opened Thirteen Particulars: Thus far we have gone. There is two Particulars more to discover the evil of sin as against our good more than afflictions.

XIV. Sin is worse than Affliction as against our selves, For it is that which hardens the heart against God, and the means of Grace more than any Affliction. I do not speak now of hardening the heart against God in opposition to him; but  as in opposition to our own good that we should receive from God, in the use of the means of grace; and so Sin is more opposite to our good than Afflictions▪ Affliction rather, usually, doth further the means of grace, and prepare the heart for the entertaining of the means of grace; affliction doth: But Sin hardens the heart against it, and hinders the efficacy of the means of grace upon the souls of men and women; Hosea, 5. and the last, In their afflictions they will seek me early: then the more afflictions are upon them, the more ready are they to seek me; Isay, 26. 16. When thy chastening was upon them, they powred forth their prayer. Many men and women that never knew how to pray, that would say they could not pray in their families, that they could not pray in secret, any otherwise than to say a prayer, or that they had learned when they were children to say so many words; they could not pray otherwise: But when their Afflictions are upon them, then their hearts could be driven to God, and they could find how to pray otherwise. There is a speech concerning Marriners, He that knows not how to pray, let him go to Sea: noting, that when he comes into the waves, and tempests, and storms, that would teach him to pray: You Marriners, consider if ever it have taught you to pray: my thinks, of any sort of men in the world, Marriners should have the gift of prayer, because so often in affliction, and in danger of their lives; and many times they find, though they know not how to use their mouthes, to fashion their tongues to any  thing but oaths at other times; yet when in danger of their lives, they can fall to prayer, and powr forth their prayer; when thy chastening is upon them, they powr forth their prayer: and that word there translated Prayer, in the Original is a word that signifies to Inchant; and the reason comes from hence, because Inchanters did put a great deal of efficacie in a few words, closed their Sentences in a few words, and thought there was much efficacie in them: So the prayers that comes from men & women in Affliction hath much efficacie in them, they be not vain light words, but have abundance of efficacie: so that Afflictions further the means of grace in the hearts of men and women; it brings them to the Word, and furthers that also; it is as the rain that softens the Earth, and fits it for the Plow; Plow up the fallo• ground of your hearts, saith the Lord: the Word of God is as the Plow, to plow up the fallow ground of your heart▪ Now Husband-men know when the Earth is dr•e and hard they cannot plow, their plows are kept out; but when Rain comes and softens the Earth, then their Plows can go. Many times it is so with the hearts of manie men and women when they are in prosperitie, the Sun-shine of prosperitie being upon them, the Plow of the Word cannot get into their hearts; but when afflictions or sickness comes, then the Plow of the Word can get in, and cast up the fallow ground of their hearts: times of Affliction do bring men and women to the Word. Therfore I remember I have read of Chrysostom, in a Sermon of hi  to the people of Antioch, where he preached, he tells them, When they were in trouble, then their Congregations were thrust and filled: It was at such a time when Theodocius the Emperor by the Instigation of the Empress, his Wife, was angrie with the Citie, and threatned to come against it and destroy it in a Warlike manner: then all the people got together, and the Congregations were thrust; and then they prayed and sighed, and great and much prayer there was, when they were afraid the King would come in anger against the Citie to destroy it: So that afflictions and troubles, and fears, they do bring men and women to the means of grace, and they do further the means of grace, and make the means to be profitable many times: As it is with the Seed that is sowen, if there be a dry hot time after the sowing, it lies under the clods, and comes not up; but if there come rain, then that which was sowen divers weeks before, springs up. So we sow the Word of God in your hearts, but the Seed lies under the clods so long as there is the hot Sun-shine of prosperitie, till afflictions come, and the rain of affliction brings the Word out, and then somwhat appears. We have known men that never seemed to be wrought on by the Word, yet when God hath laid his hand upon them in some affliction, then there hath been brought to their remembrance such a Truth that they heard such a time, and then they have acknowledged the power of the Word, and Conscience hath then been awakened, and not before. I remember it is reported  of Beza, that famous Instrument of God in the Church, That being a Papist, and living in Paris, and in great Honor, as he was there, being a man of great Esteem, and good Birth, and had Preferments there; yet he had often times misgiving thoughts that he was not right, that the Popish Religion was not right, and that the Protestants were in the right, because he had read the Scriptures and compared the Controversie; yet because of his great Honors and preferments in Paris, all went away and could not prevail: but God laid upon him a great sickness, and great afflictions, and then that which he had but overly upon his spirit before, now sunk into his heart more deeply, that as soon as he began to recover, he left Paris, and all his Preferments, and got to Genevah, and there made publick profession of the Truth. Thus Afflictions further the means of grace; but it is otherwise with Sin, that, if let alone, hardens the heart desperately against all the means of grace: Though it be true, God may somtimes put forth his Almightie Power, and notwithstanding all the sin in the soul of a man or woman, he may make the means of grace effectual; though mans heart be never so stout and stubborn in their waies of sin, yet God may please to come by his Almightie Power, and over power the heart, as he doth manie times; yea, God sometimes lets men go on in horrible wickedness, to manifest his power the more: As the Prophet Elijah; when he would have fire come to devour the Sacrifice, he poured much water upon it,  that so the Power of God might the more be manifested: so God suffers deluges of sin to be somtimes in men and women, that he might magnifie his Power so much the more in the efficacie of the means of grace: But yet we are to know that sin, and every sin of its own Nature, doth harden the heart against God in the use of all the means of grace; yea, and so hardens the heart, that if men and women live any long time under the means of grace, and continue in the waies of sin, it is a thousand to one whether ever they be wrought upon afterward: usually we find where the means of grace comes to any place, it works for the most part at the first; I do not, nor will not limit God, but for the most part at first it works upon men and women, before they have by sin hardened themselves against it; if once they have continued some little time under it, and their hearts have followed their sin, and so come to be hardened, it is I say a most dangerous thing, and manie times God for ever leaves them to their hardness; yea, such evil there may be in sin, as if a man or woman hath an enlightened conscience, and shal go against the light of their conscience, when they live under the means of grace, any one sin against the light of conscience may for ever harden them. Thou that hast come to the Word and hast heard, these things thou knowest hath come neer to thy soul, and yet there hath been that violence of corruption to go against the light of thy conscience, and that particular truth that hath been made known unto thee from  God, that one sin may be enough evil to harden thy heart, that the means shall never do thee good; therefore there is a great, deal more evil in sin than in any affliction. I beseech you consider of this one note further in it; God comes manie times, yea, usually with abundance of grace to the souls of men and women in their affliction, and that in the continuance of their afflictions, and in the encrease of their afflictions, yet the means of grace work; but God can never come with grace while they sin, except sin be decreased; I say, God never comes to make any means of grace effectual, but it must be with the decrease, and with the taking away of sin; the means of grace may be effectual with the encrease of affliction, but the means of grace can never be effectual but with the decrease of sin: therefore there is more evil in sin than in affliction, as against our selves.

CHAP. XXXVIII.

1. Sin is worse to us than Affliction, because Sin brings more shame than Affliction.
2. THere is more evil in Sin than in Affliction as against our selves, In regard of the shame that it doth bring; Sin brings more shame than any Affliction brings, Rom. 6. 20. What profit, or what fruit had you in those things whereof you be now ashamed? Sin, it is that which brings shame, not only to a man or woman in particular, but likewise to a whol Nation, when sin prevails. Prov. 14. 34. Righteousness exalteth a Nation, but sin is a reproach to any People. Afflictions are not a reproach any further than as they be the fruit of sin, and then there is shame in them (but this we shall speak of afterward) but sin is the proper cause of any reproach and shame: and certainly this Scripture hath been fulfilled concerning us; our sin hath been a reproach to this Nation: there was a time, this Nation was honored among other Nations, and a terror to them; but of late since we have sinned and grown Superstitious, and come neerer unto Poperie, since there hath been more wickedness among us. This Nation hath been an exceeding reproach: we may apply for that, that in the 13, of Hosea, according to the Interpretation of most, When Ephraim spake, trembling, he exalted himself in Israel; but when he offended in Baal, he died; thus Interpreters carrie it: There was a time when Ephraim spake, then was trembling in all Nations about him, and he exalted himself above other Nations: but when he sinned in Baal, then he died, his Honor died, he was a dead Nation, and no body regarded him. True, time was, when England spake, there was trembling, and England exalted himself above other Nations; but since we sinned in Baal, and there hath been so much Idolatry and Superstition, we have been a dead Nation in respect of what we have been before. Sin is a reproach, to any Nation a shame: There is no such shame in Affliction as there is in sin; that brings shame. That which argues worthlesness in any, that which argues there is little good or worth in any: or if any one should do any thing unbeseeming either his own excellency, or that supposed to be in him; as to lie in the mire, or to go naked, or in their carriage, or by any deportment, to behave themselves besides that excellency supposed to be in him, this brings shame. Job 30. 7. Those that went up and down braying among the bushes, it was contemptible, and it was a shame: So for any man to do any thing beneath the excellency of a man, is a shame. Now there is nothing so below the excellency of a man as sin, no Affliction brings a man under his excellency as sin doth, therefore no Affliction can be such a shame to man as sin.

Now the Rational Creature that is guided by Counsel in his actions is the proper subject of shame: Bruit beasts cannot be capable of shame, because they have no Counsel to be the cause of their Actions, but the reasonable Creature failing in that which is his aim, coming short of the rule of his work, through his unskilfulness this causeth shame. As now, Take any workman, if he do any work beneath the rule of the work through unskilfulness, it causeth shame, he comes to be ashamed of it. Now sin must needs bring shame, because it comes beneath the Rule of eternal Life, and therefore must needs cause shame. It is true, in natural things to fail through ignorance is a greater shame than to fail through  wilfulness; but in spirituals, the greater shame is to fail through wilfulness. And the greater the Art, the greater the shame to come short of the Rule of that Art: As suppose a General; it is a greater shame for him to fail, and come short of the Rules of Military Art, than for a Country-man to come short of his Rules of Husbandry, because one is more noble than the other. Now Brethren, The Art of Divinity to guide to eternal Life, is the most Noble of any Art; and for any Creature to fail and come short of this Art, is the greatest shame that can be. Though men be ashamed of any thing else, take a Painter, or any Workman or a Husbandman, if he come short of the Rule, he is ashamed, but if men fail of the Rule of eternal Life, they are not ashamed then. I Remember Augustine hath this Expression, saith he, A Scholler if he fail in pronouncing a word and pronounce it amiss, if he pronounce Omer for Homer (he instanceth in that) he is ashamed of that; but men be not ashamed of breaking the Rules of Divinity: And there is more failings in the Breach of the Rule of Divinity and in failing there, than in any Art whatsoever. Now sin is the greatest shame, and the Reason why sinners be not ashamed, is, Because they know not the Excellency of man; they know not wherein the excellency of the Rational Creature consists, and therefore they are not ashamed of that which brings them under the excellency of the Rational Creature. Besides, They know not Gods infinite Holiness, therefore are not ashamed;  They be now among other sinners, and they think though some seem to be Religious, yet they think others are as bad as themselves in their hearts at least, though not in Practice: As Nero, because he was bad, he thought others were as bad as himself. So a wicked man, when he cannot see others break out in such great sins as he doth, yet he thinks they are as bad some other way, and have some other sins as great. And because they live among them that are as bad as themselves, and live in the same sins, therefore they are not ashamed: For as a Collier living among Colliers is not ashamed, but if he lived among Princes and Noblemen, he would be ashamed. So wicked men in this world because they live in this world among sinners, they conceive to be sinners like themselves they be not ashamed; but when God shall come to open what sin means, and what the Holiness of God means, and they see themselves stand in the presence of the holy God, then they will be ashamed. But certainly sin is a greater-shame than Affliction; none need be ashamed of Affliction any further-than it hath a Connexion to some great sin; but sin in the greatest prosperity hath shame with it.

CHAP. XXXIX.

He that Sins, wrongeth, dispiseth, and hateth his own Soul. Use 1. Then see the malitiousness that is in Sin. Use 2. To pitty those that go on in sinful wayes. Use 3. Let Sin be dealt hardly with.

THus we have Discovered how Sin makes more against our good, than Affliction doth. Now there be divers things which follow hence as Consequences: I spake of one or two before, I will name them no more: But only thus far, Hence we see that sin makes more against our selves, than any thing else; Therefore it is the worst way for any to provide for themselves by giving way to live in any sinful course. And for this I shall ad Two or Three Scriptures I spake not of before, to shew how men go against themselves, and those men that think to provide best for themselves, the truth is in the wayes of sin, they go most against themselves: You have these Three notable Expressions for this in Scripture:

• First, That men by Sin, wrong their own Souls.
• Secondly, That they Dispise their own Souls.
• Thirdly, They Hate their own Souls.

If I should Charge these Three things upon the most vile sinner at this present before the  Lord; Oh thou dost wrong thy own soul, Thou dost despise thy own soul, Thou hatest thy own soul, he would be loth to yeild to it; and yet the Scripture chargeth this upon sinners, Prov. 8. 36. He that sins against me, wrongs his own soul: he doth not only wrong God, that was in the first thing we opened; but by sin he wrongs his own soul: You will say somtimes, I do no body wrong, I thank God none can say I wrong them; but thou wrongest thine own soul, and certainly it is as great an evil to wrong thy own soul, as to wrong the Body of another, and a great deal more. Nay further (mark) All they that hate me (that is, Wisdom and Instruction, the Rule of Lise) they love death: It is a strange expression; if any Minister should say thus to you, you love death, you would think it a rash speech from us: the Holy Ghost saith so of al that hate Instruction; if there be any Truth of God revealed against sin, and thy heart rise against it, thou lovest death, thy own ruine, and thy own destruction: And what pitie is it for men and women to die? who can pitie them that die eternally, when as they love death? if they love death, they must have it: So the Holy Ghost saith, they wrong their souls, and they love death; and Prov. 15. 32. He that refuseth Instruction, destiseth his own soul: when you come and hear any Instruction against any sinful way, and refuse it, you despise your own souls; as if your own souls were worth little. Hence it is that men and women, though they hear Sin tends to the death of their souls, to their eternal  ruine, yet if they have but any temptation, but to get a groat or sixpence, they will venture upon it: what is this but to despise thy soul? that is to despise a thing, to account it little worth: though thy soul be worth a whol world. There is none so poor in this place, the meanest boy, servant; or girl, but hath a soul more worth than Heaven and Earth; but though the meanest here hath a soul more worth than the World, yet we see it ordinarie, that to get twopence or a groat, they will venture the ruine of their souls: Is not this to despise their souls? as if they were not worth a groat or sixpence; and they will lye or steal to get that which is less: Nay, not onlie so, but they are haters of their own souls; and this you have Prov. 29. 24. He that is partner with a Thief, hates his own soul: there is an instance in that one sin, but it is true of everie sin; for this must be taken as a rule to help you to understand the evil of sin, Know what is said of any one sin, is vertually true of all; that evil which is in any one sin, is vertually in any sin, he hates his own soul that goes on in anie one sin: therefore if you will provide for your own good, you must abandon sin.

Object. But it may be said, Is that Lawful for a man to abstain from sin out of self respects? for this I am upon, I am shewing how sin is against our selves, and therfore urge you to abandon, and take heed of sin as it is against our selves; then this Question ariseth, What should we abstain from sin out of self respects? what good is in this? is that from grace?

To that I answer three things.

Answ. 1. That at first when God doth begin to work upon the soul, God doth usually move us from self most; and these self grounds works most to take men and women off from the acts of their sin (from outward acts at least) and to stop them from the commission of sin and bring them to the means of grace; self motives God makes use of at first: but yet the work is not done till the soul goeth beyond these: it is good for men and women to abstain from sin upon any grounds; there is so much evil in sin, that upon any grounds men and women abstaining from sin, it is well, but only except it be such a ground, that the ground it self be a greater sin than the sin I abstain from. But yet the work is not done: Therefore

2. Know, That though when grace is come into the soul, God useth self arguments, and self motives to further the abstaining from sin (and it is Lawful to do so) yet self motives, and self arguments be not the chief and highest of all. But
3. That which I most pitch upon, and most fully answereth this Question is this; That if we did but know wherein our self good consists, which is certainly to live to God; our self good is in this, not only the glory of God, but our own good and happiness; our self good is in our living to God, that infinite first-Being of all things. Now if we understand this, I say, that thing which is our self good, we may make to be our highest aim in abstaining from sin, and in doing any good; that thing w^ch is our self good: but we must not make it our highest aim as it is our self good, we must look to God above our selves; but still the same thing that is our self good, our own good, may be made our highest aim of all, which is our living to God and his praise. Thus God hath connexed our good and his glorie together, that the same thing which is the highest end of all I must aim at, to wit, Gods glorie and his praise, that is also our highest good; and so we may aim at it in our chief aims.

Secondly, If sin make so against us, I shall give you Three uses of it.

Ʋse 1. Then we from hence see the desperate maliciousness that is in sin. It follows thus: What for a Creature to sin against the blessed God, and to get no good to himself neither, yea, to do hurt to himself too; this is horrible mischief and malice. We account it horrible malice against man, if any man be so notoriously malicious, that he seeks to do mischief to another man though he get no good, yea, though he hurt himself by it, yet he will do another man a mischief: certainly if this be maliciousness against man, then there is certainly malice in sin against God: for when thou sinnest against God; suppose thou shouldest get never so much good, suppose thou by sin, one sin, couldest get the the greatest good that ever any Creature had, yet thou must not commit it; it were wickedness to do it: But what sayest thou to this, that when thou sinnest against God, thou mischiefest thy self; not only gettest no good, but doest  that which is the greatest wrong and evil to thy self, and yet wilt thou go on in sin against God? Oh what dost thou think of God? and what hurt hath God done to thee that thou shouldest be so malicious against him? that thou wilt dishonor him, and strike at him? though thou gettest nothing thy self, nay, though thou doest undo thy self by it: men will rather go on in that way that is dishonorable to God though they venture their own damnation to do it. It is one of the highest expressions we can have against our Enemies, I will be even with him, I will have my mind of him, or I wilspend al I have to a groat; this is desperate malice in man, we account it so. Thou dost more against God, though thou saiest not so, it may be, in word, yet God sees that there is this language in it, well, I will do that which the Word forbids though I undo my self, I will venture my own perishing, my own eternal destruction, rather than that shall not be done that I hear God will not have done: there is this in every Sin. Brethren, because we do not examine what is in sin, we think it but a little, we see but the outside; but when God comes to unravle out Sin, and to pick out all that his Omniscient eye seeth in sin, then it will appear to be evil, transcendantly evil.

Ʋse 2. If Sin have so much evil in it more than Affliction as against our selves, Then it should teach us all to look with pity, and abundance of commisseration upon men and women that go on in waies of sin. Ah poor Creatures, they undo themselves, their waies are against themselves, and they wil work  their own ruine and misery by these waies of theirs: You that are Tradesmen, if you see a man going on in way of Trading, so that you know certainly that he will undo himself, you look upon him with pitie; poor yong man, he goeth on in such a way as he will undo himself; you pitie him upon that ground, because he undoes himself: the more hand a man hath in doing himself hurt, the more he is to be pitied: As you Marriners, if you see one at Sea, go through ignorance, so that he will be by and by split into the Sea, or you know he will be by and by upon the Rocks and Sands, and he is wilful in his way, you pitie him, he is an object of pitie Doest thou see any man or woman, thy father or mother, brother or sister, husband or wife, or any thou lovest dearly, going on in wayes of sin, Oh pity them; let thy heart bleed over them poor wretches, they will undo themselves, split themselves eternally. If thou shouldest see a Company of men stab and murder themselves, and lying dead in the streets, if it should be asked how came they dead? and it should be answered every one of them murthered himself; were it not an object of pity? if you see men & women go on in sin, every one stabs, and murders, and mischiefs themselves, and cuts their own throats, this is the way of sin: and though they do not see it themselves, yet if God open their eyes they will see it; and certainly they shall see it ere long, and they will be forced to cry out in the bitterness of their souls, Wo to me, wo to me, I am lost and undone, and I have  uddone my self. Therefore Brethren we should not look upon sinners now as they are in the height of their prosperity and the rufe of their pride, but look upon them as within a little time they will be; look upon them in their end, and then learn to pity them. Although sinners go on conceitedly, and boast themselves in their evil wayes for the present, pity them so much the more, for the more any sinner is conceited and boasts in his way, the more dangerous is his condition, the more dangerous sign the seal of God is upon him to seal him to destruction. The more conceited any man is in any thing that will ruin him, the more lamentable is the object therfore. Though we many times when we see men under grievous Afflictions, you go to your neighbors and see them lie under Gods hand, grievous pains and tortures of body, Crying out dolfully, it makes your hearts bleed, and drawes tears from your eyes; and you say, Oh the lamentable condition this man or woman is in; you pity them in affliction, because they are in such grievous pain. But now you have another neighbor by, and you hear him swearing, certainly though you pity the other neighbor under affliction, yet to hear him swear is more pitiful than to hear the other roar out in the most grievous torture that any man or woman was ever in▪ When we hear them in torture, we have our hearts bleed, and are not affected with their sinning, this is a sign we know not the evil of sin. Further, if you should hear one in the anguish of Conscience crying out, I am undone,  I am damned, I am damned; in the anguish of his Conscience thus crying out, of hell, and of the devil, you look upon such with pity: Now this I say, Those that are in the greatest torment of Conscience for their sin, they are in a better Case than those that go on most conceitedly, and boasting in their sin. Do you see one that is your neighbor, or in your family, or friend, when he is rebuked or reproved for any sin, that is careless and hardened in sin; I say, This man or woman, servant or child, is in a worse condition and a more lamentable object than if you should see another in the greatest horror, and anguish, and trouble of Conscience, crying out most bitterly of sin: For there is a great deal more hope of this man or woman that cryes out in anguish of Conscience for sin, he may be saved, and not eternally ruined by sin, there is more hopes a great deal; therefore learn who is to be pitied; for sin is more against our own good, than any affliction.

Ʋse 3. If Sin be so much against our selves, Then learn to have sin hardly dealt withal: For thus it follows, That which we look upon as our own enemy, we are willing should be hardly dealt withal: Now, nothing such an enemy to our good, as sin is. If you apprehend any one hath done you hurt, or intends to do you hurt, you think you may take liberty to let out your self to the utmost to revenge your self; but this is sinful, and the distemper of your hearts to do so: But you men and women that have your hearts filled with revenge, because you conceive  others have done you hurt; here is an object God gives you leave to let out your revenge to the full upon; other men do you hurt, therefore you think you may let out revenge, that is your wickedness, for vengeance belongs to God; but sin doth you hurt more than any man can, and in this God lets you have leave to revenge your selves upon sin. Revenge your selves as much as you can; look upon it as most mischievous. There be some such spiteful and revengful men, revengeful and spiteful dispositions that have it lie mouldring at their hearts, because they cannot let it out upon objects, so much as they would; now here is an object you may let it out as much as you can, to revenge your selves, and to seek the ruine and destruction of sin; and to labor to use it as hardly as possibly you can: yea, it is made in Scripture a sign of true Repentance to be willing to revenge ones self upon sin, 2 Cor. 7. 11. when they had committed sin, what revenge was there, saith the Apostle; they manifested their repentance by revenge upon sin: follow thy sin with a deadly hatred if thou wilt; thou hast a hateful disposition against others, follow sin with as deadly a hatred as thou canst. It was an Argument of Davids heart cleaving to Absalom when Joab was to go against him, Ʋse the yong man kindly for my sake, saith he; this was an argument Davids heart was with him: So when you would fain have sin used kindly, gently, it is an argument your hearts are not set against sin so much as they should: No, you should not say, use sin kindly,  but roughly and hardly; as the Prophet said of one that came to destroy him, use him roughly when he comes at the door: so when sin comes to the door, when temptations be seeking to have entrance, use them roughly at the door, and say, Let the righteous smiteme, Oh that the Word might come as a two edged Sword to stab and slay my sin; Oh that when I go to hear the Word, I might meet with some hard thing against sin. Thus we should come when we come to the Word, and when sin hath got a blow by the Word of God, bless God, and say, blessed be God, my sins this day have got a blow; this sin of mine that hath done me so much hurt, and so pestered me, and so hindred my peace and comfort, blessed be God this day it hath got a blow: thus we should do because Sin makes so much against our selves. And thus we have finished the Two First Heads of Sins being against God, and against our selves. Now there be Four more.

THE THIRD PART OF THIS TREATISE.

CHAP. XL.

Sin is opposite to all Good, and therefore a greater evil than any Affliction, opened in five things: 1 Sin take away the Excellency of all things: 2 It brings a Curse upon all: 3 Sin is a burden to Heaven and Earth, and all Creatures: 4 Sin turn the greatest Good into the greatest Evil: 5 Sin (if let alone) would bring all things to confusion.

THirdly, Sin is opposite to all Good in General. Sin is opposite to God, and to our selves; and I say in the third place, It’s against all kind of Good, and therefore a greater evil than any affliction: Now for that there be five things to be opened: only in the general, take  this sure Rule, There must needs be more evil in Sin than in any Affliction, because there is no other evil, but is opposite to some particular good; an Affliction is opposite to the particular good contrarie to that affliction: but Sin is opposite to everie good; not only is Sin opposite to the contrarie vertue, but it is opposite to everie good, so Divinitie teacheth us; though Heathens in Moralitie teacheth, that one Sin is opposite to the contrarie vertue, but Divinitie teacheth, that one Sin is opposite to everie Vertue, and everie Good: which appears in Five things.

First, Sin spoils all Good, takes away the Beauty and Excellency of all Good whatsoever: It may be said of any thing that hath an Excellencie when Sin comes, as its said of Reuben, Gen. 49. 4. His Excellency is gone, is departed, he shall not excel: therefore Rom. 8. 20. it is said (through the Sin of man) All Creatures be subject to vanity, the whol world is put under vanitie through mans Sin. Now then it appears by that, that the Lustre, and Beautie, and Excellencie of Glorie of all things in this world, are spoiled by the Sin of man, for all is put under vanitie by Sin; and Sin not only makes the heart vain, and so is against our selves, but all things in the world is put under vanitie by Sin; the Excellencie of thy Estate, of thy Parts, the Excellencie of any Creature thou doest enjoy, all is spoiled through Sin: therfore Tit. 1. 15. it is said, All things be unclean to the sinner: saith he, To him that is unclean, al things are unclean. This is the first, Your Sin is opposite to al Good, spoils al Good.

Secondlie, Sin brings a Curse upon all: I opened before how it puts man under a Curse; but now I am to shew how it brings a Curse upon the whol World, Gen. 3. Cursed shall the Earth be for thy sake; and so by the same reason upon the whol World that thou hast to do withal: not only the Sinner, but through mans sin the world is under a Curse; and therefore it is a most dangerous thing for any man or woman to seek after happiness in the things of the world, when as the whol world is under a Curse, and wilt thou seek thy happiness in that which is under a Curse? no mervail though the Devil himself be called the god of this World; why? because the world is accursed through the Sin of man: Sin brings a Curse upon the whol World.

Thirdly, Sin is a burden to Heaven and Earth, to all Creatures: Rom. 8. 22. The whol Creation groans and travels in pain to be delivered, and that through the Sin of man. Now what is the evil of Sin, when it is so weightie, that it makes the whol frame of Heaven and Earth to groan to bear the burden of it? It may be thy Sin is light to thy Soul, thou earriest it lightlie, but as light as it is to thee, it is such a heavie burden to Heaven and Earth, and the whol Frame of the Creation, that if God did not hold it by his mightie Power, it would make it not only shake, but fall down.

Fourthly, Sin turns the greatest Good into the greatest Evil, therefore opposite to all Good. As thus, Take the greatest good of man in prosperitie: the more prosperitie thou hast, though  a fruit of Gods Bountie, yet thy Sin turns it to the greatest evil to thee: As if Poyson get in Wine, it works more strongly than in Water: so Sin in a prosperous Estate, usually works more strongly to turn it to a greater evil, than Sin in a lower Estate. Poor men by Sin, have their Water poysoned; and rich men by Sin, have their Wine poysoned: Now poysoned Wine hath more strength than poysoned Water. And it turns not only prosperitie, but the best means, not only the means of grace, but the better any means is thou injoyest, the more evil it is turned into to thee, except the means take away the sinfulness of thy heart: if thou retainest the sinfulness of thy heart, the more powerful Sermons thou hearest, and the more glorious Truths laid open, the worse will be thy condition, and thou wilt one day curse the time that ever thou hadst such means. Yea, Sin turns God to be the greatest evil, and makes him the greatest evil in all his Attributes: And Christ himself (though infinitely good) to be the greatest evil: Christ is a stumbling stone to wicked men, and laid by God a stumbling stone: What! Christ the precious Corner stone, that hath infinite Treasures of all Excellencie, in whom the Fulness of the God head dwels bodilie, yet this Christ a stumbling stone, and the greatest evil through sin to wicked men; so that one day they will curse the time that ever they heard of Christ. So Sin is opposite to all good, because it turns the greatest good to the greatest evil.

Fifthly, and Lastly, Sin is the greatest evil, Because if let alone, it would bring all things to Confusion: Therfore it is said, by Christ all things subsists; were it not for Christ who sets himself against the evil of sin, al things would be brought to Confusion: 1 Joh. 5. 19. The whole world lies in wickedness: Just as a Carrion lies in slime and filth, and there rots; so the whol world would be in the same case that the Carrion is that lies in filth and brought to confusion; were it not that God hath his number of Elect, and they keep the world from confusion. Now put all these together, sin spoils all, brings a Curse upon all, is a burthen to heaven and earth, turns the greatest good to the greatest evil, and would bring all things to Confusion if let alone: This is the evil of sin in Opposition to all good. There be but Three more, and they be, 1 To shew how sin is the evil of all evils whatsoever. 2 Hath a kind of infiniteness in it. And, 3 It hath Reference to the Devil: But these I cannot come to in this Chapter, but shall in the following to conclude all; much you have read of the evil of sin, and how it is above all afflictions; afflictions are of a lower nature: Oh Brethren, This is that we should seek for and prise, to injoy those means, that may lessen sin, and oppose wickedness among us: And of all others these be the two great means to crush sin, and bring down, or make it less in all places; the great Ordinance of the Magistracy, and the great Ordinance of the Ministry. Now (as I told you before) Reproach hath come to our Nation through sin, and from whence is it sin  hath grown to that height it hath, but because there hath been corruption in both, great Corruption in Magistracy, and Ministery, among us. As we read of Dan and Bethel, two Calves set up there: Dan signifieth Judgement; and Bethel The house of God. So there was great Corruption in Dan and Bethel places of Judgement Magistracy, and Bethel the house of God in the Ministry. Now it hath pleased God of late, to begin to be merciful to us, this way; through that great Ordinance of good, he hath appointed for us, The Assembly of Parliament, to purge both Dan and Bethel, Magistracy, and Ministry, to cast out Corruption from places of Judgement, and the House of God. And as we are to bless God for this; so we are to further this work of theirs, and stand by them to the utmost that we are able in all good wayes those Worthies of God in that great Assembly for the finishing of that Work which they have begun: and that our sins and wickedness may be done away from among us. And for that which hath been done, certainly God hath received much praise, and we have cause to bless God for it. And those that have gone on in a good way according to what the Law doth permit them they are to be incouraged. And in a more especial manner, you that be the especial means of good to this Land, I mean in regard of Safety, and your imployment; the Marriners, in whom much of the Strength of this Nation consists, for our Walls be Water and Wooden Walls: Seas and Ships be the Walls of this Land, and therefore much  of the Good, and of the Safety, and Prosperity of this State depends upon those. And if God stir up their hearts to the maintainance of their Protestation, and Parliament, and Liberties, and to set themselves against Popery and Superstition, and to incourage the Parliament in their good way; this is that we be to bless God for, and incourage you in. We reade in Judges 5. several Tribes when the People of God were in straits, would not go up but had many excuses: others did go to help in the Cause of God, Judg. 5. 14. See how many excuse themselves, but especially in the 16. Vers. Why abodest thou among the Sheep-folds to hear the bleatings of the •locks? Oh Ru•en said, We must not leave House and Cattel, we must not go out: And Giliad abode beyond Jordan; and Dan abode in Ships; some think Dan did not live neer the Sea, but thought they ran to Ships and abode there: And Asher continued by the Sea shore, and abode in his Breaches: He pleads thus, We must continue our business, in making Fences against the Sea; we have many Breaches, and we must continue there and look to our business. But Zebulon and Naphtali they jeoparded their lives to the death in the high places of the field. Who be those two Zebulon and Naphtali that were full of courage and zeal, when others were-full of Pleas and would not venture their lives? Who be these that ventured their lives? These two were the especial Tribes of Marriners that were forward rather than others. That these were Marriners appears Matt. 4. 15. The Land of Zebulon and Nephtali by the way of the Sea beyond Jordan these that lived by the Sea. Others would not stir that lived by the Sea, but Zebulon and Nephtali, these joparded their lives: Now mark, God seems to remember this: they did not jeopard themselves in a good Cause in vain: God remembers it many hundred years after. When Christ comes, the first Tribes that seem to be inlightned were these; the people that sate in darkness saw a great light, and to them that sate in the region and shadow of death, light is sprung up: they sate in darkness, a company of poor Marriners, exceeding ignorant of the ways of God; and Christ comes first to them, and brings light to them. It may be God might aim to shew Mercy to these Tribes the rather for this that they did in appearing in a good Cause, though it were with jeopardy to themselves. So go you on, and in a good Cause appear and venture your selves to assist these Worthys of ours in whom so much of our good conssists, and God will remember this in Spiritual Mercies. Would you have the means of Grace continued, and the means of Light come to them that sit in darkness; if you would have the blessing of Zebulon and Nephtali, then be Zebulons and Nephtalies to go out, whatsoever excuses others have, and jeopard your selves for the good, of this Common-wealth.

THE FOVRTH PART OF THIS TREATISE.

CHAP. XLI.

That Sin is the Evil and Poyson of all other Evils, shewed in several Particulars: First, Its the strength of all Evils. Secondly, Its the sting of Affliction. Thirdly, Its the Curse of all Evils, opened in Five Particulars. Fourthly, Sin is the shame of all Evils. Fifthly, The eternity of all Evil comes from Sin.

THere are Four Things, which except we be well instructed in, and know, we know nothing to Purpose: Except we know God, and Sin, and Christ, and Eternity: These are the Four great Things that you had need to be well instructed in: The knowledge of Sin I have endeavored to set before you: In this Argument I have  shewed you the evil of fin above al affliction. The next thing I am to Open to you, is the Fourth General Head, Propounded in the Fifth Chapter.

Fourthly, Therefore, that Sin is the Evil of all other Evils.

It is the very pith of all other Evils; there’s nothing that would be scarce worthy the name of Evil, if Sin were not in it. That it is the evil of all other evils, will appear in these Particulars:

First, It is the strength of all other Evils. The strength, the prevailing strength that any evil hath against man, it is from Sin. There is no Evil would have any prevailing strength to do us any hurt were there not Sin in it. That is certain, nothing in heaven, or earth, or hel, would do any of the Children of men any hurt, were it not for Sin, if there were not Sin to give it strength. The strength of any evil that can do us any hurt, is from Sin. Let the evil be never so smal, yet if it come armed with the strength of the guilt of Sin, it is enough to undo any man or woman in the world. This is the Reason of the difference of the power, the prevailing power, of any cross and affliction in some more than in others; you shall have some, that let there be but the least cross and affliction upon them, it sinks their hearts, they are not able to stand under it; others that have a hundred times more upon them, they go under it with  joy: this is the especial difference, one having the guilt of sin in •he evil, and the other being delivered from it. It is a Comparison I remember of a learned man, to express the difference of afflictions; Afflictions are like water, and a little water upon a mans shoulder in a Leaden vessel, is a great deal heavier than much more water in a vessel of Leather or Wood; take a Leather Bucket filled with water, it is not so heavie as a little water in a Leaden vessel; so a little affliction where there is much guilt of sin is abundantly more heavie than a great deal of affliction where there is not the guilt of sin. Haman could not stand before such a pettie Cross as that Mordacai would not bow his knee; being a wicked man, that Cross being with sin, troubled him sore: and Achitaphel when he was crossed in his way could not bear it. Therfore Brethren, if you would bear afflictions, this is your way; your wisdom is to labor to know wherein the strength of an affliction lies, if you would overcome it. As you know the Philistims that desired to overcome Sampson, their great care was to know wherein his strength lay, if they could by Dalilahs means find out the strength of Sampson, they thought they might easilie overcome him. So certainlie if you could but find out where the strength of your afflictions •lie, it is easie then for you to have fears and disquiets taken away: the reason why fears and disquiets overcome you as they do, is, because you find not out the strength of them; if that were found out and gotten away, you might quicklie overcome  afflictions, and they would be light to you. The prevailing strength of all afflictions is from sin: this is the first thing to shew sin is the evil of all evils.

Secondly, Not only the prevailing strength, But the bitterness, the sting of Affliction, that which makes it bitter to the Spirit, is sin; Sin makes it come like an Armed man with power: And besides, Sin makes it inwardly gaul at the very heart, sting like a Serpent, as the Apostle 1 Cor. 15 56. saith of death, The sting of Death, is sin, saith the Apostle: so that which he saith of death, it is true of all evils, of all afflictions, that are but makers of way to death; the sting of a sickness, the sting of the loss of your estates, the sting of discredit, the sting of imprisonment, the sting of all afflictions, and that which makes them bitter to the soul is sin: you have a notable place; Jer. 4. 18. Thy waies, and thy doings have procured these things unto thee, this is thy wickedness, because it is bitter, because it reacheth unto thy heart: In the Greek it is, This is thy wickedness, and because it is bitter it reacheth unto thy heart, that interprets the word: saith he, thy wickedness hath procured this, and the punishment to thy wickedness is bitter, and reacheth to thy heart; because it comes as a punishment of thy wickedness, so it comes to be bitter, and reacheth to thy very heart. Oh when sin is in affliction, it comes to the heart, and is very bitter: were the guilt of sin taken away in any affliction, the soul might be able to make use of that expression of Agag in a better way than he did, and come joyfullie  and cheerfullie to look upon anie affliction, and say, The bitterness of death is past: So doth God lay any affliction upon me, or my familie, the bitterness of death is gone; the bitterness is gone, because my sin is gone: Sin is as it were the rotten Core in an Apple, or Fruit, it will make all the Fruit to be bitter and rotten: And so sin, that is the rotten core, take away, cut out the rotten core, and then you will not tast so much bitterness in the Fruit: So if Sin, the rotten core be cut out, affliction will not be so bitter. This is the Second, All the prevailing strength of affliction is from sin, and the bitterness and anguish of spirit in affliction, is from sin.

Thirdly, The Curse of all evil is from sin (the strength of all evil, the bitterness of all evil, and the curse of all evil) I have shewed before, Sin brings a Curse upon our selves, yea, how it brings a Curse upon all good. Now I am to shew you how sin brings a Curse upon all evil; it is that which makes the affliction to be accursed: We have a most excellent Scripture for this, to shew the difference between Gods afflicting of his people whom he hath pardoned, when sin is pardoned and removed; and Gods afflicting of the wicked and ungodly, whose sin is yet upon them: a most admirable Text for this, and the difference between these two, that you may see what a difference sin puts upon affliction when it is upon us; the Text is, Jer. 24. 5. compared with verse 9. We have before (in the Chapter) Gods expression of the differing estate of his people by the basket of good Figs,  and evil Figs; those that were godlie, like good Figs, and the wicked by the evil Figs: Mark the different dealing of God with both: both were in Captivitie, both good and evil, they must both be delivered into the hand of their Enemies; but see with what difference, vers. 5. like the good Figs, So will I acknowledg them whom I have carried away Captive into the Land of the Caldeans for their good: Mark, they must go into the Land of the Caldeans, but it must be for their good: saith God, though I do afflict them, yet because I have pardoned them, let them know I aim at nothing but their good. Then he speaks of the bad Figs, the wicked men in Captivitie, vers. 9. I do deliver them to be removed into all Kingdoms of the Earth for their hurt: I will send them, they shall go into Captivitie, but I intend them no good, it shall be for their hurt; to be a reproach, and a proverb, a tant and a curse in all places, whither I shall deliver them. I beseech you keep this Text by you, that which is said of this particular affliction is true of everie affliction: when God doth bring any evil upon any wicked man or woman, looking upon them, saith he of such as are in their sins, God certainly intends their hurt, he brings it for their hurt, even the same affliction that befals one whose sin is pardoned, and God intends for their good: so the priviledg of godly men that have their sins pardoned through Christ, how different that is from the estate of wicked men that have the guilt of sin upon them: Sin is the curse of all evils; I will deliver them for their hurt that it may be a curse  to them. Now this Argument would enlarge it self (but that I studie brevitie) to shew how sin brings a Curse upon everie affliction, and what that is; and that thereby we shall make it appear, Sin is a greater evil than affliction, because it brings a Curse upon affliction. I will but briefly name what might more largely be insisted upon.

1 When there is sin and affliction, affliction comes out of Gods revenge for sin: God looks upon the guiltie Creature with indignation and wrath: Here’s a wretch that hath been bold, thus to sin against me, and now my hand shall be upon him. And so when the sinner is under Gods hand, God is so far from looking upon him with pitie and compassion, that he looks upon him with indignation and wrath, as an Enemy to him when he looks upon the sinner that is got under him: and this is a sore evil, that when God, that is the God of all mercy, and of infinite compassion, yet when he gets a wretched sinner under him, he shall look upon him in the depth of his affliction, with indignation and wrath, as a loathsom Creature, as loathing and abhorring this Creature under his wrath: he shall be cast out in his wrath, God casts out a Sinner and curses him, when he looks upon him in such a manner.

2 The Curse of afflictions when it comes in such a manner in way of sin is in this, God regards neither the time, nor the manner, or the measure of the affliction: whether it be a time sensonable for the Sinner or no, nor the manner, nor the measure,  whether it be such as the sinner can bear; no, let that go, God minds not that. Indeed when God comes with his afflicting hand upon those to whom sin is pardoned, whom he looks upon in Christ, he weighs out their afflictions: God comes, and with his Wisdom doth order it, for the due time, and weighs it out for the due proportion, that there shall not be one dram put into it; any further than their strength can bear; he doth not tempt us beyond our strength, he laies not upon us what we cannot be able to bear; this is true of his People. But when God comes upon those that have the guilt of sin lying on them, he will come at that time that is most unseasonable for them, at the worst time that can be: As thus, when a Husband-man would cut a Tree, to make it fruitful, he will observe his time, and lop his Tree in its season, perhaps about this * time of the year, and then it will grow up; but if he mean to have it die he lops it about Midsummer, when the Tree hath sent forth his Sap, and then the Tree dies. So God, when he comes to his Children with afflictions, he will come in a seasonable time, such a time to lop when lopping may make them more fruitful: But when he afflicts wicked men, he comes to them as to a Tree at Midsummer, when as they be flourishing, and then cuts them down, and then they perish; God regards not the time and season for their good when he comes in a way of a Curse for sin.

And so for the manner and measure of Affliction: When God comes to his Children when  sin is pardoned, God weighs it out: As a skilful Physitian weighs out Physick, though that which the Patient takes, it may be is Poyson in it self, yet the Physitian will be sure there shall not be one dram too much, and there shall be enough mixt with it, that shal be proportionable to weaken the strength of that poyson, that it shall do no hurt, but good: but now if he give poyson to Vermine, he gives it without mixture, or weight, he never stands weighing for them, let them eat and burst themselves, he will mix no help there: when he gives Poyson to Vermine, ’tis to destroy them. So all Afflictions that come to wicked men, when God comes upon them in a way of a Curse for sin, God gives it to them as we give Poyson to Vermine to destroy them: but the afflictions that come to Saints, when Sin is pardoned, God gives that which indeed in its own Nature is Poyson, but it is so weighed out, that there is not one dram too much, and so mixed with Ingredients of the mercie and goodness of God, as only it works good to them to work out corruption, and do them no hurt at all: Here’s the difference of afflictions upon those whose sins be pardoned, and those who have guilt upon them. Hearken to this you that have the guilt of sin, when any evil comes to you, for ought you know it comes as poyson to Vermine to kil you; whereas if your hearts be humbled for sin, and sin▪ pardoned, if you be under never so much affliction, it comes but as from a skilful loving Physitian, that weighs out the Physick, to do the Patient good.  This is the Second thing wherein the Curse of affliction consists when it comes for sin.

3 The Curse of Afflictions when they come for Sin, is in this, That all Afflictions that come meerly for sin, they are but forerunners of the miseries of Hell it self; I say they are the forerunners of the very forments of Hell: Let the affliction be never so little in it self, yet it is the harbenger and forerunner of those dreadful eternal torments that thou must bear; it is but a Messenger from the Lord, whatsoever they are: What dost thou feel them grievous and tedious for the present? some grievous tedious distemper, trouble or disease thou hast; they are but a tast of that bitter Cup full of wrath, and they do but give thee notice of what dreadful things thou art to endure when time shall be no more.

4 Nay, they are not only forerunners to give notice of what is like to be, But they be the very beginnings of the miseries of Hell: every evil a wicked man doth suffer, he may look upon it but as the beginnings of everlasting torments, if he die so, if he be not delivered from the guilt of sin, and this is that which makes it grievous: ’tis not so much the pain that lies upon a man for the present, as that he by this pain is told what he shall have for ever; it is as a summons of him to bear the wrath of God eternally; and this is that which is the beginning of that everlasting torment he shall endure. Suppose there were one to be executed, and he were to die some grievous and fearful death; well, it may be when the Tormenter comes at first, he doth but  a litile pain his hand, put his wrist to pain, tyes his hands, and he cryes out of the pain of his wrist. Alas! what is this? Doth he cry for this? What is this but a preparation for those dreadful torments that are now about to be executed upon him. So all men and women in the guilt of Sin, when they have any affliction, sickness, or trouble, I say, so long as they be in that estate they may look upon it but as the girting of their hands with the cords. A little pain they be put to by the strictness of the cord that binds them, but this is but to the body, and so prepares them to be cast out into utter darkness, as you know the Phrase is, Take him that came without the wedding garment, and bind him hand and foot and cast him into utter darkness. Thy Afflictions be but as bindings of thee, they are but the beginnings of those everlasting pains thou art like to have: and that should make the least Affliction of any ungodly man or woman in the world exceeding dreadful to them; now I feel pain, but what is this but the beginning of sorrows? I am now a sinking, but how far I shall sink, I do not know.

5. Again, All Afflictions when they come in a way of a Cuase for Sin, they be sent to ripen men and women for destruction, and therefore they harden their hearts and make them often flie out against God. There is no affliction sent in a way of a Curse, but doth ripen any man or woman for eternal misery. Oh consider this you that have been under great Afflictions, it may be you are delivered from the pain, and you think your selves safe: examine, how is it? are not your hearts more hard than before? are you not more greedy upon Sin than before? know then that is a dangerous sign that that affliction was but sent to ripen you for destruction and eternal misery; though you be escaped for a time, yet they only were ripeners to hasten you to everlasting destruction. And in these things consists the Curse of sin; in all evils that befal us. This is the Third.

Fourthly, Sin is the Evil of all Evils, For it is the shame of all evils; it is that which makes any affliction to be a shame to us: I remember before in the opening the nature of Sin as it is against our own good, there I shewed, Sin was a shame to the Soul; whether there be affliction or no; but now I am to shew you how sin puts shame into other evils, not only brings shame to our selves, but puts a shame upon the evils and afflictions that are or shall be upon us: As thus, A Male factor is stigmatized, is branded; well, there is pain to his body in the branding, and then there is the shame that is in the brand that goeth along with the pain; and therefore it is, that it might be a Note of perpetual shame and reproach. So in Afflictions, there is the pain of the Affliction, and then there is the shame that is upon men through the affliction. Let men be branded, and if it be not for their sin, if it be for Righteousness, then their brands are honorable, let them be stigmatized never so much; let their Ears be cut off, and branded with an. S. or any other brand in the cheeks, or foreheads; if it be  for Righteousness; this is their honor and glory. As the Apostle speaks in a Triumphing way, I bear about with me the Marks of the Lord Jesus: and he glories in it. So for any man to be branded for Christ, he bears the marks of Jesus Christ, though there be pain, there is no shame. So in any Affliction God sends, if there be no sin, there may be pain but no shame: but when God comes upon men for sin, and by the very affliction God doth as it were point out the sin of man; Oh! then it is not only painful, but abundance of shame and confusion goes along with it. And therefore in that Text, Jer. 24. 9. God saith, He would cast them out for a reproach, and a taunt, and a by-word. For a reproach as well as trouble. The shame of Affliction comes from Sin: This is the Fourth Thing.

Fifthly, The Eternity of all Evil comes, from Sin: I remember I shewed before, how Sin was a Principle of Eternal Evil; but this is in another regard. I speak not of Sin now, as than; that was, as it is in its own nature, Sin it self was a principal evil, and brought an eternal evil. But thus I say here, Sin puts an Eternity upon that present evil thou dost suffer, if the guilt be not taken away. No Creatures but only the Reasonable Creatures, Men and Angels, be subject to any eternity of evil. What ever evil is upon any other Creature it cannot have that denomination of eternity; but the evils upon a sinner may have a denomination of eternity upon them. For this, observe this one Note (though it be high) as in Grace that is in it self (I told you) an eternal  good, and brought eternal good: But further, Grace is not only in it self a principle of eternal good, and brings eternal good, but Grace doth make that very good that now we have, to have an eternity upon it. It dot• not only procure that hereafter it shall have eternity, but makes our present good to be eternal, though it be conveyed in another way. As now, we have abundance of Comforts from Creatures, and Gods Ordinances; it is true, we shall not have our Comforts conveied to us from Creatures, and Ordinances, but those that have Grace shal have the same comforts that now they have from the Creature, and the Ordinances, conveyed immediatly from God, as from the fountain: that which thou now hast from Cisterns and Conduits of conyeyance, thou shalt come to injoy the same from God immediatly, and really, another way. So that no man or woman in Affliction (if gracious) need to be troubled for any thing. For this is a true maxim in Divinity, A Christian may have many Crosses, but no Losses. A Christian never lost any thing. How can that be? A Christian receives Good, in husband, and wife, and Children, and estate, and they have losses in these as well as others. No, they be crost for the present, but never any Christian had any loss: This we may (as a certain truth) assent to, never any godly man or woman that had Sin pardoned, never had after that time, any loss. Grace (me thinks) should be very precious in your thoughts if this be true, if I can make this good; if I should come and tel you Marriners, or Merchant  adventurers in dangerous Seas, wel, I will come and shew you what Course you shall take, and you shall never have loss more; you would think this good News, if it were not a fancy, and deceit, if you found it so, you would account your time well spent if you could but find this to be true, though you heard nothing but this. Certainly I can tell you a way where you shall never have loss in the World; the way of godliness. Get but Sin once pardoned in Christ, and you shall never have any loss. Suppose I had a Pipe that were laid into a fountain of water that brought water to me; well, afterward this pipe is stopped, and there comes no more water through this pipe, but though this pipe be stoped, yet if I come to injoy the very fountain, I have no loss of Water, for I have it from the fountain, though the pipe be stopped yet I have the same water I had before: So it is with a Christian that have any loss in the Creature. For thus we are to know, all Creatures be but as so many Pipes of conveyance of comfort, and good, from God the fountain of all good in the Creature, and he is pleased with one kind of Pipe, to convey comfort from one Creature, and from another another way, some have greater, and some smaller Pipes, as God shall minister in his Wisdom and Providence to his Servants. But now, one that is godly, though the poorest man or woman in the world, hath an interest in God himself, the fountain of all good: And therefore if any Pipe be cut off and stopped, as perhaps such a time thou didst loose a thousand  pound, perhaps three or four thousand pound; there was three or four Pipes cut off, but stil thou hast a God and an interest in him, and there all is made up. And there is this art in godliness, and the skill, that still thou maiest come and injoy that immediately from God, and suck that from the fountain, that thou didest from the Pipes. So that a Christian may loose much of his estate, or comfort in friends, so as he shall never receive it from them any more, but he goeth to God and injoyes it in God: So that that present good which he had here, he makes it all up in God. Thus Grace makes that good and comfort you have here now, an eternal good; only the conveyance is in another way, more immediately from God, and therefore the sweeter and the fuller. So Sin puts an eternity, in every evil; observe sin doth not only deserve, that thou shouldest have eternal evil befal thee hereafter; but whatsoever evil thou hast now, sorrows, distresses, anguish, or troubles upon thee; Sin wil make that sorrow, and anguish, and distress, to be Eternal: though not perhaps conveyed that way, by that channel, yet thou shalt have that to be immediately let out through Gods warth and Justice. All that evil that ever thou didest bear here from any Creature; here perhaps thou hast a grievous disease; Oh! it doth (it may be) extreamly afflict, and torment thee; perhaps thou diest; the strength of that evil is gone: but that torment upon thee by the disease was nothing else but the wrath of God working through that channel; and let out  through that; though now thou die, and the matter of the disease be gone, yet when thou comest to hell, there thou shalt meet with the same grievous pain; only in another way. That is, The wrath of God shall let out this evil immediately, through his wrath, which was mediately through the Creature before, and now it is immediately from himself. And this meditation rightly considered, is enough to bring down the proudest, stoutest sinner on the earth; to Consider how the Wrath of God is all that evil to a sinner that all the Creatures in Heaven and Earth are able to convey, and much more. And thus you have this opened how Sin is the evil of all evils.

THE FIFTH PART OF THIS TREATISE.

CHAP. XLII.

Sin hath a kind of Infiniteness in it: Opened in Seven Particulars. First, Because nothing but an Infinite Power can overcome it. Secondly, Sin hath a kind of infiniteness, because it hath an infinite desert in it, expressed in Three Particulars: 1 The desert of the loss of an infinite Good. 2 It deserves to put an infinite distance between God and thee. 3 It deserves infinite misery. Thirdly, Sin hath a kind of infinite Evil, because there is required an infinite Price to make an Attonement between God and Man. Fourthly, There is a kind of infinite Evil in Sin, because we must hate it infinitely. Fifthly, Sin is an infinite Evil, because it is the Ʋniversal Cause of all Evil. Sixthly, The Scripture make use of Evil things, to set out the Evil of Sin. Seventhly, There’s an infiniteness in Sin, because the Scripture set out Sin, by Sin it self.

A Fifth General Head that was Propounded in the beginning is this: Sin hath a kind of Infiniteness of Evil in it.

It is true, we must acknowledg that nothing but God can be properly said to be infinite: There is not an infiniteness in a strict sense in sin, for then certainly all the Mercy of God, and all the Power of God, could never overcome it, if properly and absolutely sin had an infiniteness in it; therefore I do not say it is properly infinite. Well, but there is a kind of infiniteness, it comes exceeding neer to infiniteness (if we may so speak, though it is somwhat improper to say it comes neer, but we must speak so as we can to our own apprehensions, you shall see in the opening what I mean) As thus, There is a kind of infiniteness of evil in sin beyond all bounds.

First, Because there is nothing but infinite Power can overcome it. Take the least sin that any man or woman lies under the power of; nothing but the infinite Power of God can overcome that sin: and this is the reason that many that have had many convictions of conscience of the evil of sin, many resolutions against sin, many Vows and Covenants, and Promises they have made against sin: Oh when they are sick, now they see the evil of sin, now they promise if God will restore them▪ they will never do the like; and they speak from their hearts, they do not only dallie, but they do verily think they will never come in companie more, and commit sin more because it is so evil: but when they be well, they be under the power of sin as before, and al their resolutions and experiences, and all their own strength and power, and all the means they  have, are nothing; though sin be opened to be never so vile, and they be convinced thereof, yet al comes to nothing. Certainly there is more dreadful evil in sin than we be aware of; and all the pleasure and profit we have by sin can never countervail that evil that is in sin: and this they see, and therefore promise and hope they shal never commit such sins again. Perhaps there hath been such thoughts in your hearts, may be God hath had some beginnings to come in by his Power into your souls: this is the way of Gods coming in to the hearts of men and women, when he comes to convince and give them such resolutions. But know, all thy resolutions cannot overcome sin; perhaps you may forbear for the present, the acts of sin a while may be restrained; but nothing but the infinite Power of an infinite God can overcome any one sin, any one lust, Sin shall not have Dominion over you, Rom. 6. 14. for you are not under the Law, but under Grace, saith the Holy Ghost: as if he had said, if you be not now under the Grace of the Gospel, in which the infinit Power of God comes upon the soul to deliver them from the Dominion of Sin, Sin would for ever have Dominion over you; but sin shall not have Dominion over you, because you be not under the Law, but under Grace: It is the Grace of the Gospel through which this infinite Power of God comes upon your hearts, that keeps sin from having Dominion over you. This is the first, there is a kind of Infiniteness in it, because nothing but the infinite Power of God can overcome it.

Secondly, There is a kind of Infiniteness in it, Because it hath an infinite desert, it doth deserve that which is infinite: There is an infinite desert in it, therefore a kind of infiniteness in it. As thus, the infinite desert of Sin, may be set out in these three Particulars:

1 The desert of the loss of an infinite Good, all the good in God: By every sin thou dost deserve to be deprived of that good there is in God; that desert comes upon thee, to lose all the good there is in the infinite God, not in this or that particular good, but in the Infinite God, and all the good in him.

2 Every Sin doth make an infinite breach between God and you; not only you do deserve to lose all the good in God, but it puts an infinit distance between God and thee. Abraham could say to Dives when Lazarus was in his bosom, there is a great gulph between you and us: There is a great gulph between the sinner, and those that are godly; but what a gulf is there between God himself and a sinner? If there be such a gulf between Abraham and Dives, surely a greater gulf between God himself, and a sinner.

3 The desert of Sin is Infinite, In regard of the Infiniteness of misery, and pain, and tortures that sin deserves, which becaus they cannot possibly be infinit in degree, for it is impossible for a finite Creature to bear any one moment, pains infinite in degree: But because it deserves infinite torment, it must therefore be infinite in time, because it cannot be infinite in degree: and so it is infinite this way, in duration,  because it cannot be infinite in degree: thus sin is infinite. Certainly that which makes such an infinite loss, and such an infinite breach, and brings such infinite tortures; this must be an infinite evil in a kind.

Thirdly, Sin is a kind of infinite evil, Because there is required an infinite price to make an attonement: nothing can make an attonement between God and a sinner, but an infinite price paid. You may think when you have sinned, it may quickly be made up again: Every Fool can sin, can be drunk, be unclean, and wicked; but when you have sinned, how will you get it away? All the Angels in Heaven, and Men in the world cannot do it; all the Creatures in Heaven and Earth connot get away one sin: You let out your thoughts idlely; take the guilt of one sin, of an idle thought, I say, it is beyond the power of al the Angels in Heaven, and Creatures in the World to get away that Sin: it must be an infinite price; there must be more done for to get away the guilt of this sin, than if God should say, here is a poor Creature hath sinned, and is guilty, I will make ten thousand worlds for his or her sake, and they shall be all given that I may manifest my mercie towards them: Now if God do but deliver thee from one Sin, he doth more for thee, than if thou shouldest hear him speak from Heaven, and say, he would do all that for thee: for you know what the Apostle saith, 1 Pet. 1. 18. For as much as you know that you were not redeemed with corruptible things, as Silver and Gold from your vain Conversation, received by tradition from  your Fathers, but with the precious Blood of Jesus Christ as of a Lamb without spot or blemish▪ not with Gold and Silver▪ if it were Gold and Silver, all the Gold and Silver in the world would not redeem one; but it was with an infinite price with which you were redeemed: and mark, from your vain Conversation; he doth not say, your vain wicked, notorious Idolatry, but vain Conversation; yea, and that vain Conversation which you might have some plea for, received from the tradition of your fathers: you will keep your old Customs you received from your Fathers, received a great while ago; you crie out of new things, new kind of waies, now I am sure I have lived this thirtie, or this fourtie years, and I never knew such things, and heard of such things, and so you will rest on the Traditions of your Fore fathers: Mark what the Scripture saith, speaking of those that were delivered from their vain Conversation, and the vanities received by Tradition; these were redeemed by the precious Blood of Jesus Christ, not with Gold and Silver: though you stick to them as being such as you received from your Fathers, yet know all the world cannot deliver you from the guilt of one of these vain Conversations: If you knew all you would see there were so much evil in one sin, as required a price to ransom you from it• of more worth than Heaven and Earth, yea, than ten thousand Heavens and Earths: there must be a price laid down of infinite worth: And observe this before you go away; there may be a price laid down to ransom a Captive,  and this price may Note not so much the greatness of the deliverance, as the worth of the person for whom this price is laid down; because the person is worthy, not from the miserableness of the bondage, but the greatness of the person: But it is not so here, the reason of the greatness of the price for your ransom, is not from the worthiness of the person, we be poor, vile, dirt, and dross, and filthy before God: what if you were all buried to all eternity, what great matter were it? But God hath paid a great price to note the greatness of your misery, and evil you have brought upon your selves by reason of sin, and therefore this is the price of our ransom. This is the third thing wherein the infiniteness of sin appears.

A Fourth thing to discover a kind of infiniteness of evil in Sin is this, That Sin, it is so evil, that let there be never so much hatred against it in thy soul, let there be as much hatred against it as possibly can be; yet there is enough evil in sin to raise this hatred higher and higher, if it were possible to an infinite hatred: therefore there is a kind of infiniteness in it. If Sin were but a meer finite Evil, then there might be some bounds and limits set to the hatred of our sin; but that cannot be, there can be no bounds nor limits set to the hatred of our sin, but we are to hate it more and more still, and if we could, grow to an infinite hatred: therefore there must be some kind of infinite Evil in it. Other things be not so; we may set bounds to our hatred in other things: but when it comes to sin, there is no limits to be set to the hatred  of it. As Brethren thus, It doth note the infiniteness of goodness that there is in God, why? Because we are to love God, and our love to God must be without any bounds at all: we love him thus much, and still our love is to go further, and higher and higher, and if possible to raise our love to be infinite, because he is an infinite good who is the object of our loves. So hatred on the other side; we are to hate sin, we are to hate it more and more, and still grow up in hatred, and never set bounds to our hatred: why doth not this as well argue a kind of infinitness in fin? And here then Brethren by the way you may have a note of your true love to God, and true hatred against Sin, whether it be right or no: as now, If you will know if you love God truly, then you set no bounds to your love, not only to your love to him, but to your love to his waies, and your love to Grace, and Christ, and the like, you set no bounds: That man or woman t