THE EVIL of EVILS: OR, The Exceeding Sinfulneſs OF
Reader,
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is Trea
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iſe was firſt Preached at Stepney, neer London, on the Lordsday mornings
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t was begun Nov. 29. 1641 and finiſhed Feb. 27 1641. It is thought good
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o give the Reader Notice hereof, in eſpect to
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ome Expreſſions
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d in
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Trea
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e. 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, concerning whom the Lord himſel gives in this Letter teſtimonial That he was perfect and upright, one that ſe
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e
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God a
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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
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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 Doct. words thus opened, is this, That it is a very
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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 neither (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
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yes from it as from a Ser
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ent, and is troubled at ſin more then any affliction? That there is more vil in ſin than in affliction, in the General (I ſuppoſe 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 bottomleſs 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
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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 ſawing aſunder, and ſcourging, and went up and down in Sheeps-ſkins and Goats ſkins, in leather Breeches and Doublets, and ſuffered the ſpoyling 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
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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
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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 every 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 Affliction, but none in Sin.
- 2 Becauſe Sin hath more Evil in it, than Affliction.
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
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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 principles 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 woman 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
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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: 2ly Not the good of Evidence: 3ly 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.
2ly. 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.
3ly. 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:
1. 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.
2. 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
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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 This was written in the Year 1641. 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.
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Firſt, Sin is moſt oppoſite unto God himſelf, the chiefeſt Good.
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Secondly, Sin is moſt oppoſite unto Mans good: Affliction is not ſo oppoſite to the good of the Creature as Sin is.
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Thirdly, Sin is oppoſite unto all Good in General; and ſo will be diſcovered to be an Ʋniverſal Evil.
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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.
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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.
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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
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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
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ell if they had known what ſin had been, it might have delivered them from everla
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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.
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Firſt, Sin in its own Nature, is moſt oppoſite to the Nature of God.
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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.
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Thirdly, Sin, it doth wrong God more than any thing elſe.
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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, 2ly That which in its working, is continually working againſt God, 3ly That wch doth moſt wrong God, and 4ly 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
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) 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.
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. 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 Scripture 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
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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
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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 contrary 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 Father 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 chargeth 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.
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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.
II. 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 humbled 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 abide. 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 infinite 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 never 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 wronged 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 gracious 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
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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 condition 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-ſuffering 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
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this will be a great part of the glorie of the day or Judgment. If our hearts were e
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ed we would begin now to give God the glorie of
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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
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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
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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
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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
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Praepoſitio
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, auget ſignificationem, declarat animum undique maerora obſeſſū & circum vallatum. 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
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ſignificat attonitum eſſe ex ſignificationem auget, ita ut ſit animo & corpore per horreſcere. Medici v
•
cant horripilationem. Gerrh. in Harm.
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,
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, of
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. Beza Heſychius dicit ſignificare palaeſtrum & bellum proprle eſt timor quo corripi ſolent in certamen deſcenſury. Stephan. in Theſ.
('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, Becauſe 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 infinite 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 comforts 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
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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
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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 beloved
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 This was preached on the 2. of January 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
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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
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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
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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.
XI. Sin is more oppoſite to mans good than affliction, for that ſin make all the Creatures of God at enmity with a ſinner.
XI. 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
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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 deceitful, 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
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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
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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.
XV. Sin is worſe to us than Affliction, becauſe Sin brings more ſhame than Affliction.
XV. 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:
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Firſt, That men by Sin, wrong their own Souls.
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Secondly, That they Diſpiſe their own Souls.
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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 wch 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.
Corollaries and
Conſequences from all the former Particulars.
CHAP. XLIV.
The Firſt Corallarie.] Its worſe for a man to be ſinful, than to be turned into a beaſt.
FIrſt, Hence then it is worſe for a man to be ſinſul and wicked, than if he were turned into a beaſt: It is worſe to be like the Devil to fulfil his will, to be a ſervant to him, to be turned into a devil, than to be turned into a beaſt. And yet we ſhould account it a great miſery if God ſhould put any one under ſuch a puniſhment to turn your bodies into beaſts. I remember I have read out of Lactantius of a place he quotes out of Tully, Who would not rather die (ſaith he) than have his body, the body of a man, turned into the ſhape of a beaſt, though he ſhould retain the mind of a man, under this condition? As if God by his power ſhould turn the faſhion of a mans body, to be juſt like a Dog or a Swine, and yet he ſhould have the mind of a man the ſoul ſhould be kept within ſuch a body, of ſuch a forme, of a dog or a ſwine, and he ſhould go up and down in the
world as a dog or a ſwine, with the mind of a man: Now this Heathen ſaith, A man had rather die than be ſo; then how great an evil (ſaith he) is it for a man to have the ſoul of a man turned into the faſhion of a beaſt, though his body continue ſtill in the form of a man, this a heathen could ſay. By this it appeareth, Though we ſee not God work ſuch miracles, as to turn the bodies of men and women, by his judgements, into the faſhion of ſwine, or dogs, or ſuch Creatures as he might do if he pleaſed; but this we ſee ordinary that the ſouls of men and women, be turned juſt into the very faſhion and ſhape (as I may ſo ſpeak) of the ſenſitive ſouls of bruit beaſts; as a drunkard, or a glutton, his ſoul is juſtlike to the ſenſitive ſoul of the ſwine. And thoſe that do rail againſt Religion, their ſouls be turned juſt like the ſenſitive ſoul of a barking dog, and they do bark like (nay, a great deal worſe than) a dog. And thoſe that are wickedly ſubtile, they are like to Foxes. And the Scripture ſpeaks of men cruel, like to Wolves: their ſins do turn their ſouls to be like the very ſpirit and ſenſitive ſouls of the bruit beaſts. So that they are in a worſe condition than if their bodies were turned into the ſhape of bruit beaſts. But when their ſouls be turned to be like the Devil, this is worſe a great deal than if they were like bruit beaſts. This is the Firſt.
CHAP. XLV.
The Second Corollarie.] Its worſe to be Sinful, than to be Afflicted with Temptation from the Devil..
SEcondly, From the Reference ſin hath to the Devil, it followes, That for any man or woman to be wicked, it is worſe a great deal than to have the greateſt trouble and affliction by any temptation from the Devil. There be many men and women exceedingly peſtered with hidious and horribl temptations by the Devil, and ſo troubled with them that they be even weary of their lives, and know not what to do. Many ſend up Papers to the Miniſter in Publick, deſiring to be prayed for, becauſe of that ſore Affliction upon them, thoſe dreadful temptations of the devil; wherſoever they go, wherſoever they be, whatſoever they be adoing, when a hearing, a reading, and if they go to prayer, ſtill hidious temptations of the devil comes upon them, and this wearies their lives: They had rather indure any miſery in the world. I dare appeal to you that be troubled with hidious temptations of the devil, which dog, and follow you; had you not rather indure loſs of eſtate, ſickneſs, poverty, and ſhame, and diſgrace, rather than have
theſe hidious temptations follow you? Oh you ſhould have many quickly make their choice, rather let any thing befal me than have ſuch hidious temptations purſue & peſter me. Now if ſuch hidious temptations, be a greater evil in your account than all Afflictions that can befal your body; than much more evil are your ſins than all afflictions; for ſin hath greater Reference unto the devil than temptations, and make you more like the devil than temptations do: for temptations may be no other but ſuch as did befal the Son of God himſelf. Chriſt was peſtered with temptations, hidious temptations, temptations to deny God, and to tempt God, and to worſhip the devil himſelf: As hidious temptations befel Chriſt as could befal any one, yet the Son of God, beloved of God, therefore your temptations are no other, no greater than might befal Chriſt, and therefore not ſo great evils as Sin. They make you not ſo like the devil as ſin; if temptations come from the Devil, if not entertained, though they be afflictions, yet not Sin. Now in that Sin hath ſuch reference to the devil it appeareth that Sin is worſe than all the Annoyance you can have by any temptation.
CHAP. XLVI.
The Third Corollarie.] Its Worſe to be under Sin, than to be haunted by the Devil.
THirdly, Hence it follows, That Sin is worſe than to be continually in the preſence of the Devil: It is worſe for a man or woman to be under the power of any Sin, than to be continually haunted by devils, and to have the ſight of devils before their eyes, and be in company with them. If God ſhould lay ſuch a judgment upon a man or woman, that whereſoever they ſhould be, they ſhould ſee devils before them; to be under the power of any one ſin is worſe than if God ſhould lay ſuch a judgment upon thee. Many be mightily terrified in the dark, Oh! there is the devil in the room, and Oh! he comes to them, and there be apparitions of devils, this they be troubled with; Oh! theſe men and women haunted by devils, and houſes haunted by devils, this is a miſerable condition: Now art thou haunted by any wicked luſt and ſin, certainly thou art in a worſe condition than any man or woman haunted by devils, or houſe haunted by the devil. Is there any houſe in your pariſh where there is Blaſpheming, and Oaths, and railing at goodneſs, and Sabbath breaking, and ſuch things? this houſe
is worſe than any houſe haunted by devils: For Sin is worſe a great deal, than the meer preſence of the devil. I remember I have read of a Tyrant, one Maxenſius in Hetruſia, he invented this torment to put men to death, he would have a dead mans Carkaſs tyed about their bodies and ſo let them go whereſoever he would, but he ſtill carried the dead Carkaſs about him, and at length the ſtench put them to death: this was his Tyrany. If you ſhould have a dead man or woman tied about your bodies; may be the face of a dead man is hidious to you, but if they ſhould be tied about you, ſo that when you lie in bed, and when you riſe, when you ſit at meat, it ſhould be alwaies with you, and you ſhould indure the ſtink and putrefaction; what a ſore evil would this be? now if in the preſence of a dead Carkaſs there is ſo much evil, than in the preſence of the devil there is much more. Now ſin, any one ſin, tied cloſe to your hearts, that you carry about with you, whereſoever you go; know there is in that a greater evil upon you, than if a dead Carkaſs ſhould be tied to you; yea, than if the devil ſhould haunt you whereſoever you go: becauſe the preſence of the devil, is not ſo much, as turning of the ſouls of men and women into the nature of the devil; and making the Souls of men and women ſo like to him.
CHAP. XLVII.
The Fourth Corollarie.] Its 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 the Soul?
A Fourth Corollarie hence is this, That for any man or woman to be left to one Sin, it is worſe than to be given up to the Devil. I ſay, it is a greater evil, a greater judgement for any man or woman to be left to any way of Sin, than to be given up to Satan: is thy ſoul given up to the power of any one Sin? I dare here as I ſtand in the preſence of God, To ſpeak the truths of God, I dare avow it; you are in a worſe condition than if you ſhould be given up to the devil. I make that good thus, In Scripture, 1 Cor 5. 5. we have an example of one that was given up to the Devil, and that in a right way, there is an Inceſtuous perſon that committed that horrible wickedneſs, not named among the Gentiles, that had his fathers wife and committed Inceſt with her: the Apoſtle commands him to be delivered to Satan for the deſtruction of the fleſh, that his ſpirit might be ſaved in the day of the Lord Jeſus: He was delivered to Satan; but for the deſtruction of the fleſh; but to the end that he might have his
Spirit ſaved in the day of the Lord Jeſus: So that the delivering up to Satan was a means appointed by God to ſave his ſoul: But to deliver up any one to the power of Sin, is no means to ſave his ſoul, that is a means to damn the ſoul, and not to ſave it. So then, you ſee the reaſon grounded cleerly upon Scripture, That it is worſe to be delivered up unto any ſin than to be delivered to the Devil; for he that was delivered to Satan, it was for the ſaving of the ſoul; but he that is delivered to Sin, it is for the damning of his ſoul. This requires a little opening.
Queſt. You will ſay, How can the delivering up to Santan be for the ſaving of the ſoul?
Anſw. It will be needful for cleering of this, to tell you what this delivering up to Satan was; and the truth is, this delivering up to Satan, or excommunication from the Church, this was a moſt dreadful thing when done in a right way; it was done when the Church was gathered together by the power of Jeſus Chriſt: As certainly where there are a company of Saints, that at leaſt outwardly ſo appear; a Church, that in a ſolemn manner is gathered together, through the power of Jeſus Chriſt, having their Elder going before them the Officer of the Church; when they in a ſolemn manner▪ in the power of Chriſt, ſhall caſt out any one deſervedly from Church Communion; this is a delivering a man or woman to Satan (this is another manner of buſineſs than ordinarily we were wont to have, by the Ordinary, or Commiſ
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ary, and Dean, in
the Prelates Courts; certainly they were but wooden Daggers in compariſon of this dreadful Sword, to cut off from the Communion of the Church) it was when the Church was Aſſembled, not the Commiſſary and Officers, but when the Church was gathered together, to cut ſuch a one from the Church of Chriſt, for ſome vile act; not for not paying of their Fees, or the like, theſe things only ſcared people; but if this Cenſure of Excommunication were in a right way executed, it were the moſt dreadful thing in the world: it is that which hath awed and terrified the moſt proud and ſtout ſinners; the very ſight of anothers Excommunicating, it hath terrified the conſcience of thoſe that have been by: It is a delivering them to Satan, and putting them from under the protection of God, giving them up to the devil, to take power over them, except they come in, and repent: and this is a way to ſave the ſoul, becauſe if there be any way in the world to cauſe men to ſee their ſin, and repent, and be humbled, and come in, this is it; and when no other way would do it, this many times hath done it. And therefore thoſe people that live in ſuch a condition, that want this Ordinance of Excommunication in the right way, want an eſpecial means to keep off ſin, both to keep them from ſin before they are fallen, and of delivering of them from ſin when they have fallen into it. But to be given over to the power of ſin, is a greater evil than to be delivered to Satan.
CHAP. XLVIII.
The Fifth Corollary.] It is worſe to be given up to one ſin, than to be actually poſſeſſed by the Devil.
FIfthly, Shall I ſay further (and this will make it pla
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ly appear what abundance of
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ere
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s i
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Sin, more than in Affliction: for though
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oken abundance of it, yet all this
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draw the Point higher and higher, and
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ve the nail deeper and deeper, that this Truth of God might ſettle upon your ſpirits; and therefore a Fifth is this, which follows from this reference ſin hath to the Devil) That it is worſe to be given up to any one Sin, than to be actually poſſeſſed by the Devil, than for the Devil to come and actually poſſeſs us as thoſe poor Creatures were in the Goſpel; and this is worſe than to be given up to Satan: There is a ſpiritual poſſeſſion of Satan, as in Judas, and that is a ſpiritual poſſeſſion of their hearts to rule them: but there is a temporal poſſeſſion ſpoken of in the Goſpel, and that is of their bodies, that the Devil poſſeſt them, and cauſed them to rage and foam at the mouth, and rend and tear: and the men we reade of in the Goſpel that lived among the graves and dead people, and cut themſelves with knives and ſtones; this was a
grievous thing to ſee men thus poſſeſt. Many men have extraordinary fits of the Convulſion; and the like, and men think they be poſſeſſed; we ordinarily miſtake, and it is but a meer fit of the Convulſion; but if we did know they were really poſſeſſed, we ſhould be terrified: Oh ſuch a friend, ſuch a neighbor lived wickedly before, and now the Devil hath poſſeſſed him; we thought it a Diſeaſe till now, we thought it the Convulſion, but now we ſee it is from the Devils poſſeſſion of them. Would you not endure any affliction in the world rather than God ſhould ſay of you, the next oath you ſwear, when you open your mouthes to ſwear, the Devil ſhal come in and take poſſeſſion of your bodies; or the next evil language you ſpeak, the Devil ſhall come in and poſſeſs you; this were a fearful thing, and you would take heed of this. But this I am to make good, That when you go on in ſin, in any one ſin, it is a greater evil than if never ſo many Devils poſſeſt you, if there ſhould be Legions; as he ſaid to Chriſt when he aſked his name, he ſaid, Legion, becauſe we be many. It is not ſo great an evil if God ſhould give up your bodies to be poſſeſſed by Legions of Devils; you will ſay, ſurely that is a great evil, but not ſo great as to be under the power of one ſin. How will that appear you will ſay? Thus: Poſſeſſion makes you not hateful to God, and guilty before God, and loathſom to God; nor is it that which God hates, but it is an object of pitty; Chriſt pittied them when he ſaw them thus: but Sin makes a man odious and hateful
to God. I remember an excellent Obſervation Gregory hath on the Book of Job, (ſaith he) What is the reaſon when God gave up Job to the Devil, and bid him do what he would, but ſpare his life? (ſaith he) What is the reaſon the Devil did not poſſeſs him when he was given up to his hands, for ſo the words are, He is in thy Hands, only ſpare his life? So that it appears, he was in his power to poſſeſs him, but yet he did not; and what is the reaſon? this is the Anſwer that Ancient gives, the reaſon is this, Becauſe if he had poſſeſt him, then though Job had fretted, and frowned, and torn himſelf, it had not been his Sin, his impatiency, ſo as it was when he was not poſſeſſed: Now becauſe the Devil envied Job, the Devil would bring that upon Job which he knew to be the greateſt evil as much as he could; for ſo all envy doth. One that envies another, labors to bring the greateſt evil on him that he can. So certainly the Devil envied Job, and therefore he labored to bring the greateſt evil on him that he could. Now it ſeems poſſeſſion was not the greateſt evil; but the Devil would go ſo to work, as if he could poſſibly he would get Job to be impatient, and make Job curſe God, and ſin againſt God. If Job ſhould have curſed God in word by poſſeſſion of the Devil, the Devil curſed God in him, it had not been Jobs ſin ſo much as if he had got him to curſe God otherwiſe: Now the Devil would have him ſo curſe God, as to be a ſin to him; and therefore the Devil would not poſſeſs him becauſe that was the leſſer evil: So that to be
given up to ſin is a greater evil than to be poſſeſt. Therefore all you that have friends and children, which you ſee wicked and licentious, and you ſee ſome cauſe to fear they be given up to the power of ſin for the preſent, it ſhould cauſe Fathers and Mothers to come to Chriſt, as earneſtly as ever thoſe poor Creatures did, that had Children poſſeſſed with the Devil, in the Goſpel; poor women had children poſſeſſed, and ſo men; Fathers that had Children poſſeſſed with the Devil, that did rent and tear him in the preſence of Chriſt, he cries out mightily to Chriſt, if he could, Oh that he would come and help him: and ſo the woman of Canaan for her daughter, cries after Chriſt to help her Daughter, for ſhe was miſerably vexed with an unclean Spirit. So you ſhould even go and cry to God, Lord, help if poſſible, and have mercy upon my Son, upon my Daughter, for they have unclean Spirits; yea, they are in a worſe condition than if poſſeſſed by the Devil: I have a Son, a ſwearing yong man; a Daughter, that is vain, and profane, and wicked, and licentious, and ſtubborn, and unruly, Oh if it be poſſible help me: if you could be as ſenſible of the ſins, and wickedneſs of your Children, as in the time of the Goſpel, Fathers and Mothers were of the poſſeſſion of their Children, much might then be done.
CHAP. XLIX.
The Sixt Corollary.] Sin brings to wicked men the ſame Portion the Devils have.
SIxtly, Hence it follows, if Sin hath ſuch reference to the Devil, then this muſt needs follow, That the ſame Portion that the Devils have, muſt needs be at laſt the portion of wicked men: The Scripture expreſſeth it, Mat. 25. Go you wicked into the Portion prepared for the Devil. And ſo in Timothy, the ſame portion that the Devil hath, ſhall be the portion of wicked and ungodly men. We reade in the Book of the Revelations, of fearful Judgments that ſhall befal ſuch as have the mark of Antichriſt upon them, Revel. 14. 9, 10. An Angel followed, ſaying with a loud voyce, If any man worſhip the Beaſt, and his Image, and receive his mark in their Foreheads, or in their Hands, the ſame ſhall drink of the Wine of the wrath of God poured out without mixture, and ſhall be tormented with fire and brimſtone in the Preſence of God, and his holy Angels, and of the Lamb. Mark the dreadful Judgments upon ſuch as have the mark of Antichriſt, either openly in their Foreheads, in profeſſion, or more privately in their Hands, he ſhall drink of the wrath of God, &c. Now if ſuch as have but the mark of Antichriſt upon them ſhall have
ſuch dreadful puniſhment; pray what ſhall thoſe have that have ſuch a likeneſs unto the Devil himſelf? the mark of the Devil, that are even turned into the very Nature of the Devil, that are children of the Devil, what ſhall the end of ſuch wicked and ungodly men and women be?
And now Brethren, we have finiſhed all theſe Six Particulars, in opening the evil of Sin; and therein ſhewed that there is more evil in Sin, that there is in any Affliction. And now I had thought to have made ſome good entrance into the Application of this; for though all this while in the Explanation, I have mingled ſome Application, yet there remains very many excellent uſeful Conſiderations, which doth flow from all that hath been ſaid of the evil of Sin, that if poſſible it may be brought to your hearts, that all may not vaniſh and come to nothing in the Concluſion. Now this one Uſe I had verily thought to have gone through; I ſhall only name it, and ſhew what I intend in it, and I ſhal finiſh it in the following Diſcourſe.
CHAP. L.
Uſe I. Shew that trouble of Conſcience for Sin, is another manner of buſineſs than Melancholly, or timerouſneſs.
Uſe I. HEnce follows this plainly from all that have been ſpoken, if ſin be worſe than any affliction, and not to be choſen rather than Affliction; Hence it follows, Then that trouble of Conſcience for Sin certainly is another manner of buſineſs than meerly Melancholly diſtemper, it comes not from Melancholly, nor fooliſh timerouſneſs, and the like. There is another manner of buſineſs in trouble of Conſcience for Sin then the world thinks for; this is the Firſt Uſe that followes from all that hath been delivered. Me thinks all of you ſhould yeild to the ſtrength of this Conſequence: If you have heard or read what I have opened: you that have heard al, or read it, it ſhould take this effect in you all: Well then by what I have heard now, I come to underſtand what the meaning of trouble of Conſcience for ſin is. I have heard (heretofore) of many men and women troubled for ſin, and I wondered what it meant, I wondered what it was that troubled them; many yong people may be heirs of great eſtates
and excellent good friends, of healthful bodies, in good trades, all well about them; and yet mightily troubled for ſin. yea, perhaps ſome that to the view of the world lived very civilly, yet had in ſecret been guilty of ſome notorious profane courſe, and yet when God ſhall but ſettle any one ſin upon their hearts, and trouble their Conſciences for any one ſin; they could not bear the horror of their Conſcience for this one ſin. Well, this I have heard of the evil of ſin, tells me I have had miſtaken thoughts about it; I thought all was melanchollineſs, and even madneſs, and the Phyſitian muſt be ſent for, and merry company ſent for, becauſe men and women have ſuch poor and mean apprehenſions of the evil of ſin. and therefore when any are troubled in Conſcience for Sin, Oh then get him into merry company, get a pair of cards, make them play a fit of Muſick, go to ſome buſineſs in the world, put themſelves upon buſineſs, one thing or other, drink down their trouble, play down their trouble, thus many have ſlight thoughts of trouble of Conſcience: And therefore when in their Children, they cry out, Oh! my Child will certainly run mad, is grown mad; many carnal men and women when their Children begin to think of ſin, they think verilie they begin to run mad: I remember in the ſtorie of Erancis Spira, he ſaith thus (becauſe his friends thought it a kind of Frenzie, and that it was not trouble of Conſcience for ſin) Oh ſaith he to his friends, I would to God it were Frenzie, either feigned or real; if it were feigned Frenzie,
then I could put it off when I pleaſed: if it were a real Frenzie, there were a great deal more hope of Gods mercy, I ſhould not apprehend Gods wrath as I do, but it is otherwiſe with me. Brethren, thoſe that have felt trouble of Conſcience for ſin, upon whoſe hearts God hath ſetled, but the guilt of any one ſin: what do you think of trouble of Conſcience for ſin? they feel reallitie, they find that there is reallie unto them, that which is a greater burthen, and grief, and trouble than all the miſeries of the world. Dreadful expreſſions are many of them that Francis Spir
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hath, which is a moſt dreadful example of horror of Conſcience for ſin; Oh! (ſaith he) I feel the very torments of hell within me, and this afflicts my Conſcience with intolleroble pain: Oh! that ſome body would let out this tyred ſoul out of my body; Oh! that I were in the place of the damned, that I might be but free from FEARING any thing that is yet WORSE to come. For though he did acknowledg, there was greater torments in hell, yet he profeſſed he did deſire to be in hell, that he might be freed from the torture of his Spirit, that was ſtill in fear of worſe, that was to come. And verily a moſt hidious ſtory it is, that ſhews the dreadfulneſs of a wounded and troubled Conſcience for Sin.
Certainly if Sin be all that which you have heard, or read, well might the Holy Ghoſt ſay, A wounded ſpirit, who can bear? A man may ſuſtain his infirmities, whatſoever his infirmities and troubles are in the world, it is no great matter to ſuſtain them; but a wounded ſpirit who can bear? for a wounded ſpirit ſeeth it hath to deal
with the Infinite God, the Glorious Eternal Deity: and you muſt not tell ſuch a one of Melanchollineſs, and ſuch grounds of trouble; for ſuch a one knows, the Arrows of the Almighty ſtick in his heart, and it is another manner of buſineſs than ſo. I might here have enlarged my ſelf, and have ſpoken much to thoſe that have ſuch mean apprehenſions of trouble of conſcience for ſin; and have ſhewed the difference between melancholly and trouble of conſcience for ſin; but I ſhall not at preſent, only I ſhall wind up all now briefly, and proſecute it further in the next Chapter. Certainly it is not melanchollineſs, it is another manner of buſineſs than melanchollineſs. What think you of the Lord Chriſt himſelf in his Agony? that ſweat drops of water and blood, which you ſee was the fruit of Sin? was that melancholly? certainly that was of the ſame nature that the troubled in conſcience feel for ſin. The Angels that ſinned againſt God, the Devils themſelves, they are not capable of melancholineſs, they have no bodies; and yet none have ſuch horrors for ſin as they have: And ſo the ſouls of wicked men many times they have horrid apprehenſions of the wrath of God for ſin. But certainly, if the ſouls of wicked men and women go out of their bodies without pardon, the very firſt inſtant the ſoul is departed from the body, it hath other manner of horrid, dreadful, and diſmal, apprehenſions of the wrath of God for ſin, then ever it had before. I remember further, Luther had ſuch a Speech concerning trouble of Conſcience
for Sin, in his Comment upon Geneſis; It is a harder matter to Comfort an Afflicted Conſcience for Sin, than to raiſe one from the Dead. This was a Speech of Luther, he ſaw what was in an Afflicted Conſcience for ſin.
Further, Surely Melancholly 'tis not; no nor timerouſneſs, nor folly▪ do but take an example or two, and ſo I ſhall conclude.
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hat of David, you ſhall find in David that he was a man moſt free from melancholly, for the temper of his body it was a moſt cheerful diſpoſition, and a warlike ſpirit, and very wiſe: And yet there is none in the Book of God more troubled in ſpirit
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or Sin, than he was.
Firſt, I will ſhew you what manner of man David was; and then what his troubles of Conſcience were for ſin: Sure he was no melancholly man▪ For Firſt) you ſhall find it in 1 Sam. 16 12. that he for his bodily Conſtitution was ſanguine, and not melanchollie; he was of a ruddy and beautiful Countinance, and goodlie to look upon: So that David for the Conſtitution of his bodie, was of a ſanguine conſtitution. And then, for the Valor of David, he was a mightie man of Valor, 2 Sam. 17. 10. And he was valiant whoſe heart
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as as the heart of a Lion: This was the commendation of Huſhay, 2 Sam. 17. 10. concerning David. And he was verie cheerful who made ſo manie Pſalms, and was ſo Muſical as David? 2 Sam. 22. 1. he is called the ſweet ſinger of Iſrael; and had ſuch a ſweet complexion, was ſanguine, and a great deal of valor, and the ſweet ſinger of Iſrael. And for Wiſdom, he was as an Angel
of God, as the woman of Tekoa ſpak to him. And yet, who ever in ſuch anguiſh and diſtreſs for ſin as David was? this you ſhall find if you read his penitential Pſalms; I cannot mention all, take but ſome few; Pſal. 6. there he is in trouble of Spirit; and then Pſal. 32. When I kept ſilence my bones waxed old through my roaring all the day long: Mark, David felt the weight of ſin ſo upon his heart that his bones waxed old through his roaring all the day long; he found not ſin a light matter as many ordinary people do. And Pſal. 38. there is notable expreſſions, verſ. 2. Thy Arrows ſtick faſt in me, and thy hand preſſeth me ſore: there is no ſoundneſs in my fleſh becauſe of thy Anger, nor reſt in my bones becauſe of my Sin. Verſ. 3. and verſ. 4. My iniquities have gone over my head as an heavie burthen, they are to heavy for me: verſ. 5. My wounds ſtink and are corrupt becauſe of my fooliſhneſs. verſ. 6. I am troubled, I am bowed down greatly, I go mourning all the day long. See what Sin coſt David. And I beſeech you take this note along with you; you that will make uſe of Davids Sin to incourage you, and harden your hearts in ſin; you will ſay, Why? did not David commit Adultery & Sin, that was a man according to Gods own heart? Yea, but mark, you that will make uſe of Davids ſin, make uſe of what David felt for ſin, you ſee David's ſin coſt him dear, and made the arrowes of the Almightie ſtick faſt in him, and cauſed him to roar out in anguiſh and diſtreſs of Spirit, all day long, and he profeſſes, he watered his Couch with tears. And that 51 Pſal. Reſtore to me the joyes of thy ſalvation, that the bones that thou haſt broken may
rejoyce. David's bones were broken through the trouble of his Spirit, that is the ſtrength of his ſpirit (not bones litterally) as bones are the ſtrength of the body, ſo the ſtrength of his ſpirit was overcome by the anguiſh and trouble of his ſoul for ſin. Thus it was with David that was ſuch a ſanguine, ſuch a pleaſant, and ſuch a valiant man, and ſuch a wiſe man, and yet he felt this trouble of Spirit; trouble of Conſcience for Sin. You think ſlight, and make a light matter of it, Oh you have brave ſtout Spirits, you will ſcorn to be ſo afraid, What! afraid of every thing the Miniſter ſpeaks, I ſcorn to be ſuch a fool; you think you be Sermon proof, and can hear all this dreadful evil of Sin, opened without anie fear or trembling: Well, you that have ſo ſtout ſpirits, know Davids ſpirit was as valiant as yours, his heart was as valiant as a Lion, and yet the weight of ſin brok his heart, and ſo it will yours too if God lay it aright upon your Spirits: Oh! it is not timerouſneſs that cauſeth this trouble of Conſcience; for let God come and lay Afflictions, his afflicting hand on them, they can bear that as nothing in compariſon of ſin. I remember I have heard a ſtorie of a Woman that had Nine Children, and great pains with them all, and yet having afterward trouble of Conſcience, Oh! ſaith ſhe, All the pains I have had with my Nine Children, is nothing to that which I have felt in a little time, in trouble of Conſcience. So certainly, all pains are nothing, in compariſon of the pains of Spirit when Sin is ſettled by ſtrong conviction upon your
Souls. So you have many that are troubled for ſin, that could bear outward affliction, but can not bear that. And you that ſpeak of the valor of your Spirits, that are ſo valiant, that can bear trouble for ſin ſo eaſily as you think, and are ſo full of Courage; when afflictions are upon you, your hearts are down, and are poor, low, ſpirits; white liver'd, and can bear nothing, no croſs, and affliction, this ſhews you have no true courage; you have courage to reſiſt Conſcience and the motions of the holy Ghoſt, and the Word; but no true courage, it may be you have impudent ſpirits. And mark one example more: One of the wiſeſt men that ever lived upon the earth, yet greatly troubled for ſin, all his days, and this is the example of Heman, ſuch woful trouble of ſpirit had he on him for ſin: See Pſal. 88. reade the whole Pſalm and you ſhal ſee the trouble of his ſpirit for ſin, eſpecially the 7. verſ Thy wrath lies har
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upon me, and thou haſt afflicted me with all thy waves. And the 14. verſ. Lord, why caſteſt thou off m
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ſoul? Why hideſt thou thy face from me? I am afflicted and ready to die (mark) from my youth up God was pleaſed to exerciſe him from a yong man & it is a bleſſed thing when God begins with yong ones, & makes them kn
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w what ſin means, when they are yong, as Heman did, from my youth up. While I ſuffer thy terrors I am diſtracted: & v
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. Thy feirce wrath goeth over me, thy terrors even cut me off. Well, who was this Heman? for this is not a Pſalm of David; you▪ ſhall ſee in the Title it was a Pſalm of Heman, and you ſhal find, that he was one of the wiſeſt men that lived
upon the Earth,
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Kings, 4. 31. there he ſpeaks of Heman, he was brought in, in the Story among the moſt wiſe men that lived upon the Earth, he is compared with Solomon; it is ſaid of him, he was exceeding wiſe, and of excellent wiſdom, More wiſe than the Children of the Eaſt Country, for he was wiſer than all men, than Heman; for he was one of the wiſeſt of all, though Solomon excelled him; yet next him, he was one of the wiſeſt: and how comes he to be thus wiſe? it is like that was one means that cauſed him to be ſo wiſe, he was afflicted, and ready to die; from his youth up, he was troubled for ſin all his daies. What is the folly of yong people? They go up and down, and take liberty in wickedneſs and ſin, and never feel the weight of Sin; but if God pleaſe to begin with them, and make them to ſee the evil of ſin rightly, this is the way for them to come to have true wiſdom; if God train them up in trouble of conſcience for ſin, it is the way to make them wiſer than their Teachers, rhan their Fore-fathers, and to bring them to the wiſdom even of the moſt wiſe.
CHAP. LI.
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 prize 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 ſink under 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.
WE have entred upon the Application of all that hath been ſaid concerning the evil of Sin. And you may remember I have only named one Uſe that do ariſe from all that hath been ſaid about the evil of Sin: and that we ſhall now proſecute.
The Uſe is this, If there be ſo much evil in ſin as you have heard opened unto you, beyond
all the evil of any affliction, Hence then we ſee that the wounds and trouble of Conſcience for ſin, certainly it is no melancholly conceit, it is not a fancy or imagination, as many in the world think of it. Many men have very ſlight thoughts about the trouble of Conſcience for ſin; and when they hear of men or women troubled for their ſin, they think, it is nothing but melancholly, or temptation, or ſome kind of frenzy, or madneſs, or folly, or weakneſs of ſpirit, or timerouſneſs: Theſe be the thoughts men have of trouble of conſcience, and according to their thoughts that they have of it, ſuch are their Cures that they ſeek for it. I ſpake ſom what of it in the laſt Chapter: but now certainly, if theſe things be true, as verily they are the Truths of God that have been delivered concerning the evil of ſin; then we are not to wonder at men and women that have troubles of conſcience for ſin. I ſhewed by ſome examples, that trouble of conſcience was not melancholly; eſpecially in the example of Chriſt himſelf, that had the burden of ſin, troubles of ſpirit; I cannot ſo properly cal it trouble of conſcience, for there is a ſubſtantial difference between the wrath upon his ſoul that he felt, and the wrath of God that others feel upon their conſciences; but in effect, the wrath of God is the ſame, that was upon him by imputation of ſin; and upon others by reaſon: of their own proper guilt: and it was not melanchollineſs in him, nor in David, as I ſhewed in the laſt Chapter.
Now to proceed. There be two things I deſire to proceed in: And
Firſt, I have many things to ſay unto thoſe that have ſlight thoughts of trouble of Conſcience for ſin, ſomwhat to ſay to thoſe; and if there be any in this place that have wondred at men and women that have been troubled in their conſcience for ſin; let them attend to what they read, I have divers things to ſay unto them.
Secondly, I am to ſhew you ſome difference between melancholly diſtempers, and trouble of Conſcience for ſin
Firſt, Theſe thoughts of thine, they certainly eome from either abundance of Ignorance; or, Atheiſm; or, Deſperate ſlighting of God: One of theſe three Cauſes
1 Ordinarily theſe thoughts that men have of trouble
of Conſcience, to be no greater matter than ſuch melanchoby conceits, they do come from groſs Ignorance: thou knoweſt not God, thou knoweſt not what it is for a ſoul to have to deal with an infinite Deity; thou never yet hadeſt a real ſight of an infinite Deity, with whom thou haſt to deal: And it is a ſad thing to think, that men and women ſhould live a long time, and never in all their lives come to have a real ſight of that infinite Majeſtie and Deitie, with whom we have to do: It comes from ignorance of the nature of ſin; thou doſt not know what ſin is, God hath yet blinded thine eyes that thou ſhouldeſt ſin, but not know what ſin is. Certainly thou doſt not know the Law of God, the Spiritualneſs of it, and the d
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eadfulneſs of the wrath of God revealed againſt ſin: thou doſt not know what Eternty means, thou doſt not apprehend what it
is for a ſoul to be in hazard of miſcarrying to all Eternity. It was the Speech of Francis Spir
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(as I opened in the former Chapter) I ſhall make uſe of that example further, becauſe a notable ezample: Oh ſaith he, If I might endure the heavy wrath of God, but for twenty thouſand years I ſhould not think it much; but it muſt be Eternally, Eternally; I muſt endure the Eternal wrath of God: that lay heavy upon his ſpirit. Let any man or woman in the world, the ſtouteſt, proudeſt ſpirit that lives upon the face of the Earth, think what it is to miſcarry to Eternity, and this will make his ſpirit be troubled. Therefore its groſs Ignorance in men, that makes many have ſuch ſlight thoughts of trouble of conſcience for ſin.
2 Again, If not from Ignorance, yet from Atheiſm: For many men that ſeem to have excellent Parts, and are not ignorant Sots, and yet have ſlight thoughts of trouble of conſcience for ſin. It is not ſo much to be wondred at, to ſee a company of ignorant Sots, that know nothing of God, and the Principles of Religion, that they ſhould have ſuch ſlight thoughts, and wonder what men mean to be troubled for ſin: But men, that have good Parts, perhaps men of great Gifts, and pregnant Wit, and great Schollers, and yet they have ſlight thoughts of trouble of Conſcience for ſin.
Now in them,
Ʋſually the cauſe is Atheiſm, or
ſlighting of God. Woful deſperate Atheiſm is in the hearts of many great Schollers, many pregnant Wits, many that w
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ll ſpeak much of Religion,
yet they are deſperate Atheiſts in their hearts, therfore from thence it comes. Therefore when you ſee learned men, underſtanding men, go on in ſuch and ſuch ſinful waies, and ſlight all that is ſaid concerning the evil of ſin, do not wonder at it; for woful deſperate Atheiſm lies under abundance of Knowledg, a great deal of knowledg, learning, wit, and parts; and yet ſlight ſin: this is the Cauſe, the Atheiſm in their ſpirits. Compare theſe two Scriptures together, Pſalm, 14. 1. The fool hath ſaid in his heart, there is no God: and in Prov. 14. 9. Fools make a mock of ſin: that is, thoſe fools that do ſay in their hearts, there is no God, thoſe fools make a mock of ſin, and they think lightly of all that hath been ſaid of the evil of ſin: and what need ſo much ado about the evil of ſin? they can ſlight it, and make light of it; well, it is ſuch that make a mock of ſin, as ſay in their hearts, there is no God; or otherwiſe, it comes from deſperate wickedneſs, ſlighting of God: Perhaps men are not grown ſo far, to be plain, downright Atheiſts, yet they have ſlight thoughts of God: Oh what ſlighting the Majeſtie of God is this, for any man or woman, to think it a light matter to ſin againſt God? or for trouble of Conſcience for Sin, to be a ſlight matter: thus it will appear to ſpring from ſome of theſe Cauſes. Perhaps if thou thy ſelf beeſt but croſt in any thing, or any thing come croſs to thy will, thou thinkeſt it a great thing, and art troubled wofully, and art in a rage; when thou art croſt, thou thinkeſt it intollerable, it muſt
not be born or ſuffered, that any ſhould croſs you: but when it comes to croſs God, and ſin againſt him; thou haſt ſlight thoughts of it, and it is a matter of nothing to croſs God, or ſin againſt God is a ſlighte matter: to croſs you, or to do any evil againſt you is unſufferable; what a ſlighting of God is this, that if you be croſt in your will, it is ſo unſufferable; and yet to have ſuch ſlight thoughts of ſinning againſt God. This is the Firſt.
Secondly, Thou that haſt ſlight thoughts concerning troubles of Conſcience, conſider that what thou haſt ſlight thoughts of, In it ſelf, in its own Nature, it is no other but the very beginnings of Eternal death, of the ſecond death, the very beginnings of Hell. The principal torments of Hell, lie in the perfection of that trouble now, that for the preſent, is upon conſcience; and yet this thou makeſt nothing of, as if it were but melancholly, as if the wrath of God that ſhall lie upon the damned in Hell to all Eternity, were but a frenzie. Certainly that which the Lord will at the laſt torment the ſouls of the Damned withal to all Eternity, it is the principal of that, it is of the very ſame Nature with the wounds and horrors of conſcience in this world: It is true, that God doth indeed often times bleſs the horrors of Conſcience to the ſaving of the ſoul, to bring the ſoul to Chriſt; but horrors of Conſcience in their own Nature (I ſay) are the beginnings of the ſecond death: as pains, and ſickneſſes of the body of a man or woman, are the beginnings of the firſt death; ſo wounds and horrors of Conſcience
are the beginnings of the ſecond death. The Soul of Man is a Subject of more large Capacity for torments than the Body can be: Now the principal way that God hath to torment the Soul, that we know of, in Hell it ſelf, it is by the horrors and wounds of Conſcience. I remember therefore it was the Speech of Francis Spira, ſaith he, I feel in me the wrath of God, as the torments of Hell; and he was not miſtaken, for they be the beginnings of the torments of Hell: and therefore God many times, to keep men from being ſwallowed up in thoſe torments, he makes them feel theſe torments, they have ſome ſparks of theſe torments of Hell upon their ſouls now, that they may be delivered from the flames of Hell to all Fternity. Troubles of Conſcience for ſin, is nothing elſe, but Gods letting out ſome ſparks of Hell upon the Soul. Now what a miſtake is this, Thou thinkeſt this but melancholly, when the truth is it is nothing elſe but the ſparks of Hell upon the ſoul. This is the Second.
Thirdly, Thou thinkeſt this a melancholly conceit: Certainly, It is impoſſible for ſuch a man or woman, ever, ſo long as they thus continue, to prize Chriſt, or love Chriſt: I ſay, whoſoever thou art that hath ſuch conceits, if this abide in thee, I dare as from the Lord charge thee, That, thou dideſt never yet in all thy life prize Jeſus Chriſt, and love Jeſus Chriſt.
But how doth this appear?
Thus: Thou dideſt never prize Chriſt, and love Chriſt aright, if thou haſt this conceit,
Becauſe thou canſt never know what Chriſt ſuffered for thee. The principal thing Chriſt ſuffered for Sinners, was The bearing of the Wrath of the Father upon his Soul, his Soul ſufferings were more than his Bodily ſufferings. Thou heareſt ſomtimes of Chriſts ſhedding his precious Blood for thee, and dying upon the Croſs; but the death of his body, ſhedding of his blood, was not the principal thing Chriſt ſuffered for thee if thou ever beeſt ſaved; but the ſufferings of the Wrath of God upon his Soul, when his Soul was troubled, when he cried out, My God, my God, why haſt thou forſaken me? and yet thou haſt ſlight thoughts of theſe Sufferings. If you ſee a man or woman in tortures in their body, in ſome diſeaſe, thou thinkeſt, there is ſome reallity in that, but for the ſufferings of the ſoul, thou haſt poor thoughts of theſe, and canſt not imagine what they ſhould mean when they ſpeak of the wrath of God to be upon the Soul. Now if thou haſt ſlight thoughts of the wrath of God upon the ſoul, it is impoſſible thou ſhouldeſt price Chriſt, becauſe thou knoweſt not what he ſuffered. But a man or woman that hath felt the wrath of God upon their ſouls, in the wounds of Conſcience for ſin, ſuch a one hath a little intimation of what things the Lord Chriſt indured for them, ſuch a one can tell what Chriſt indured, and ſo can price Chriſt, and love Chriſt, ſuch a one can Reaſon thus, What? is one ſpark of the wrath of God upon the ſoul ſo terrible? and the tortures ſo ſore? What then did the flame of Gods wrath that was let
out upon the ſoul of Jeſus Chriſt? For ſo it was. If thou haſt a little trouble of ſoul under the ſence of ſin now; know it is but as a ſpark of that fire that did blaze out upon Chriſt; if thou haſt one drop upon thee, it is but as one drop of thoſe flood gates let out upon the ſoul of Jeſus Chriſt; the floud gates of Gods diſpleaſure were let out upon the ſoul of Chriſt. This certainly is one Reaſon, why God will have ſinners that be ſaved eternally, to feel trouble of ſoul for ſin, that they may know how to priſe Chriſt, and love Chriſt more, and underſtand what the ſufferings of the ſoul of Chriſt were for ſin. As (brethren) Chriſt did ſuffer in his ſoul, that he might be a merciful high Prieſt, and have compaſſion upon us, and help us, when we need, as tis a comfort to one that ſuffers in ſoul, that Chriſt ſuffered in his ſoul, and ſo knows how to compaſſionate ſuch: So, on the other ſide, God cauſeth poor ſouls to ſuffer trouble, that they might be ſenſible of Chriſts ſufferings, and ſo praiſe and love him the more.
Fourthly, Thou that haſt ſlight thoughts of trouble of Conſcience for Sin; certainly whoſoever thou art, this is a moſt certain truth, Theſe thoughts of thy heart ſhall certainly be altered one day, though they be ſlight now: This I dare affirm of every one that have ſlight thoughts of Sin, and the troubl for it; theſe thoughts of their hearts ſhall be altered. You muſt come to know Sin in another manner than now you do; you muſt come to feel what Sin is, in another manner than now you do. I remember I once heard a credible
Relation of a Scholler, that was in jovial Company, and very merry, and yet one that had ſome inlightnings of Conſcience, and being very prophane, there was occaſionally, one in the Company, ſpeaking of a wounded Conſcience, he preſently claps his hand upon his breſt, Well, ſaith he, One day this breaſt of mine muſt know what a wounded Conſcience means: He being Conſcious to himſelf of abundance of guilt in him, for he had light, and yet was prophane, and his Conſcience told him, though now he was merry, yet one day that breaſt of mine, muſt know what a wounded Spirit means. So I ſay to you, is there any prophane perſon this day before the Lord, that hath had, or ſtil hath, ſlight thoughts of the evil of Sin, and trouble of Conſcience for Sin: Well, Go thy waies, and lay thy hand upon thy breaſt, and ſay to thy ſelf, One day this breaſt of mine muſt know what a wounded Spirit is, and muſt have other manner of thoughts about a troubled Conſcience for Sin. If thy heart be not yet troubled for ſin, if thou feeleſt not the weight of ſin now, it is a dangerous ſign, that thou art reſerved to feel the weight of ſin in torment, to know what the meaning of ſin is, in the burthen of it in torment. If now thou haſt ſlight thoughts concerning trouble for ſin; I ſay, take it as from the Lord this day as ſpoken to thee, it is a fearful ſign, a brand upon thee, that thou art reſerved to feel trouble for ſin eternally. God hath time enough to trouble you for Sin hereafter, and therefore it may be he lets you go on in theſe ſlight thoughts for the preſent,
and you do bleſs your ſelves in your own conceits; and God doth not now convince you, becauſe he hath time enough hereafter.
A Fifth thing I would ſay to thoſe that have ſlight thoughts about trouble for ſin, is this, That if ever God ſhould in this world come to awaken your Conſcience, and lay the weight of ſin upon your ſouls: it were juſt with God then to let you ſink under the burthen. I ſay it were juſt with God ſo to wound you for ſin, as to ſee you ſweltring in your wounds, and deny compaſſion. Why? Becauſe you have had ſlight thoughts of ſuch a wound. Certainlie brethren (obſerve what I ſay unto you) the very Reaſon why men and women are ſo long in anguiſh of Spirit for their ſin, and under ſuch ſore troubles, and diſtreſs of Conſcience, by reaſon of their ſin, and can have no comfort; it is becauſe heretofore they have had ſuch ſlight thoughts of trouble of Conſcience. Perhaps when they were in their jollitie and mirth, they made a mock of it, made nothing of it; heard dreadful threats againſt ſin, and made light of it, and thought people were troubled more than needs. Well, you once had ſuch ſlight thoughts of trouble of Concience for ſin; now God comes upon you for it, and this hand of God lies upon you, and it is juſt with God you ſhould feel it to purpoſe, that you ſhould have ſmart enough; that God might inſtruct you, and convince you, of your error, and might now come and teach you after another manner. What do you think now of trouble
of Conſcience for ſin? you had ſuch and ſuch thoughts of it heretofore, what be your thoughts of it now? I remember there was one not far from the place where I ordinarily lived, and it was a yong Maid, hearing of many troubled in Conſcience for Sin, ſhe in a kind of ſcorn and contempt of it, would feign her ſelf troubled in Conſcience for ſin, and ô, ſhe was mightily troubled, and in ſcorn of the Miniſters, Oh theſe and theſe Miniſters muſt be ſent for to comfort her, meerly out of contempt and ſcorn; but afterward God laid on in good earneſt upon her Conſcience, and then ſhe was troubled to purpoſe; and ſo, that ſhe was at the very brink of making away her ſelf, and it was very much feared by al her friends; indeed ſhe would have made away her ſelf, and atempted it many ways, if God had not wonderfully hindred it. So thoſe that have light thoughts of perplexities of conſcience for ſin, when it comes indeed, it may be juſt with God it ſhould be ſo heavy, that they ſhould not be able to bear it, but ſink under it; then it will be ſo ſtrange a thing, to ſuch as have ſlight thoughts of it, that the very ſtrangneſs of trouble of Conſcience for ſin, will amaze them, that they, wil not know what in the world to do. This is a Fifth thing, When trouble comes upon them, God may juſtly leave them under trouble.
A Sixth thing, I would ſay to ſuch that have ſlight thoughts about trouble of Conſcience for ſin, is this. Theſe thoughts of yours do take away a chief reſtraint of ſin, and cauſes you to diſregard all the Authority
of the Word: There be theſe Two fearful Evils that do, follow upon your ſlight thoughts of trouble of CONSCIENCE, for SIN.
1 They take away that which is the chief Reſtraint of Sin. There are many outward reſtraints to keep men and women from ſin, but all outward reſtraints from ſin are nothing to the reſtraints of Conſcience; a man that hath a tender Conſcience, hath the greateſt reſtraint of ſin that can be, no reſtraint like to that; but one that is ſo far from a tender Conſcience; that he thinks trouble of Conſcience is a melancholly conceit, ſuch a man hath no reſtraint (to purpoſe) from ſin: he may have reſtraints from outward and groſs ſins, but from cloſe, ſecret ſins, he hath none. Now it is a great evil to a man, that the hinderances to ſecret ſins be taken away, and he gives himſelf liberty in ſecret ſins.
2 And then for the Authority of the Word: It is a great mercy for men and women, to be in ſuch a condition, that their heart ſhould be continually under the authority of the Word; howſoever you think it a brave thing that you can get your hearts above the Word: but certainly it is one of the greateſt mercies of God upon the earth, for God to keep the hearts of men and women under the authority of the Word. But that man or woman that thinks lightly of troubles of Conſcience, ſuch a one can ſlight the Word, regards it not, let what will be ſpoken, he can eaſily put it off, becauſe the main hold that the Word hath, upon the heart of a man or
woman, it is upon their Conſcience, the Word takes hold upon their Conſcience, and brings down the heart under the power of it: but if the Word take not hold upon conſcience, it takes not hold at all. But let a man or woman come to know what trouble of conſcience for ſin is, and what the power and authority of the word is, and how then doth the ſoul priſe the word? no man or woman ever comes to priſe the word tell they have felt the pow
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er of the word troubling their conſcience; then they come to priſe the word. You have a famous place for this, Job 33. 16. Then he opens the, ears of man, and ſeals their inſtruction. That is, God coming upon men, in times of affliction, opens their ears, and ſeals their inſtructions; that is, makes the word come with power and authority. As a thing ſealed, comes with more authority, than a blank, or a writing not ſealed; Sealed, that is when the word comes with power; That, I may with-draw man from his purpoſe, and hide pride from man: That is, Having Sealed inſtruction,
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he humbles the heart; Firſt, he cauſeth the word to come with power, and then he humbles the heart, He keepeth back his, ſoul from the pit, and his life from periſhing, he is chaſtened alſo with paine upon his bed, and the multitude of his bones with ſtrong pains, (and ſo forth) And in verſ. 23. If there be a meſſenger with him, an interpreter, one among a thouſand, to ſhew unto man his uprightneſs: Then he is gracious unto him, and ſaith, Deliver him from going down unto the pit. That is, when God comes to
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eal Inſtruction, and to humble the heart,
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and to cauſe pains to be
upon the man, and ſo make them ſenſible of their ſin; then let a meſſenger, an Interpreter be found▪ one of a thouſand: ſuch a one doth account a Meſſenger and Interpreter that ſhal be able to declare the way of Righteouſneſs, and ſhew him a ranſom how to be delivered from ſin; he accounts him a man of a thouſand; Oh he is a man of a thouſand: wheras, if he ſhould come thus before,
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he were no body, and the Word nothing, a meer ſilly buſineſs; but now he is a man of a thouſand, Oh ſuch a Meſſenger, let ſuch a one come and welcome: And therefore you ſhall have many men ſlight a conſciencious Miniſter in their health, and priſe thoſe that preach ſlightly; but in their ſickneſs, when conſcience is open, they will not ſend to a ſlight vain Miniſter, that preach and never touch conſcience; but they will have thoſe that have preached moſt to Conſcience, they ſhall be moſt priſed by them upon their ſick and death beds; when Conſcience is awake, ſuch a one will be one of a thouſand then. This is the Sixt.
Seventhly and laſtly, and indeed one of the Principalleſt; and I deſire all thoſe that have had ſlight thoughts of trouble of conſcience for ſin to attend to it; & it is this: Thoſe ſlight thoughts of thine about trouble of conſcience for ſin, they are a high degree of blaſphemy againſt the Holy Ghoſt. If I make this plain, that they be guilty of a high degree of Blaſphemie againſt the Holy Ghoſt, (this ſhould
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we the hearts of men and women, and make them take heed
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what they do, in giving way to theſe vain thoughts, about trouble
of Conſcience) yea, ſuch a degree I will not ſay it reacheth the higheſt degree of blaſphemie, yet I ſhall make it out to you, that they come neer it. It is a high degree of blaſphemie againſt the Holy Ghoſt: it appeareth thus; Becauſe trouble of Conſcience for ſin, it is an eſpecial work of the Spirit of God upon the Soul of a man or woman, whereſoever it is: ſuch a work of the Spirit of God, as from thence, the Spirit of God, the Holy Ghoſt, hath the denomination, ſo as he is called the Spirit of Bondage: no, God hath no denomination from any light and ſlight work, there muſt be ſome eſpecial, and great work of God, in which God doth much glorie, that he hath a denomination from it; now Rom. 8. 15. the Spirit of God hath this denomination, it is called the Spirit of Bondage: For you have not received the Spirit of Bondage again to fear; but you have received the Spirit of Adoption, crying Abba Father: Ye have not received the Spirit of Bondage again to fear; as if the Holy Ghoſt ſhould ſay, there was a time when you had the Spirit of Bondage; and what was this Spirit of Bondage? It was no other but the Spirit of God, diſcovering unto, and ſetting upon the heart of a man or woman, that bondage that they be in under the Law, and corrupttion, and Satan: This is the Spirit of Bondage; when Gods Spirit ſhall come to enlighten a man, and convince the Conſcience, and ſo lay this upon the conſcience of any man or woman; thou art by reaſon of ſin, a bond-ſlave to the Devil; under bondage of all the Curſes of the Law, by
reaſon of ſin; yea, a bond-ſlave to thy Luſts: this the Spirit diſcovering, and making the Soul ſenſible of this bondage, is that which cauſeth this denomination to the Spirit of God, to be called the Spirit of Bondage. Now for thee to attribute that to fooliſh melancholly conceits, that is one of the eſpecial works of the HOLY GHOST in the SOUL, and is the Spirit of Bondage: Is not this Blaſphemie againſt God? This is Gods work, and it is a work of Gods glory; for all the works of God be his glory; and that which the Spirit of God glories in, as that work proper to him, thou ſaieſt it is but folly, and melancholly conceits, and the like; is not this blaſphemie and reproach to the Spirit God? Certainly it is no other but reproach and blaſphemy againſt the Holy Ghoſt, in attributing the trouble of conſcience to theſe conceits.
2 Nay further, It is a great degree towards the unpardonable ſin, if ye do it out of malice and knowledg, by it you come to the unpardonable ſin; Take for that this one place of Scripture, Mark 3. compare the 22. verſe with the 24. 30. Verſe 22. when Chriſt caſt out Devils, the Text ſaith of the Scribs and Phariſees that came from Jeruſalem, that they ſaid, he hath Belzebub; and by the Prince of the Devils, caſts he out Devils: they attributed the work of Chriſts caſting out Devils, to the power of the Devil; he caſts out Devils by the Devil. But now it was by the Finger of God: well, Chriſt calls them to him, and ſaid, How can Satan caſt out Satan? There he
convinceth them, Satan could not caſt out Satan; and told them it was by the Spirit of God they were caſt out: Mark how he goeth on in the 28. verſe, Verily I ſay unto you, all ſins ſhall be forgiven unto the ſons of men, and Blaſphemies, wherewith ſoever they ſhall blaſpheme: But he that ſhall blaſpheme againſt the Holy Ghoſt, hath never forgiveneſs, but is in danger of Eternal Damnation. Becauſe they ſaid, he hath an unclean Spirit, Chriſt tells them, other blaſphemies ſhall be forgiven, but the blaſphemies againſt the Spirit of God ſhall never be forgiven. Why doth Chriſt ſpeak of this, how comes it in? (Mark) the Text ſaith, Chriſt ſpake it, becauſe they ſaid he hath an unclean Spirit: Mark, Chriſt caſting out Devils, the Scribes and the Phariſees attribute this to an unclean Spirit, and therfore they ſinned againſt the Holy Ghoſt, meerly becauſe they attributed that which Chriſt did by the Finger of God, to an unclean Spirit; and therefore Chriſt tels them they ſinned againſt the Holy Ghoſt, and they ſhall never be forgiven. Now Brethren, ſee how neer you come to this ſin, for the Scribes and Phariſees ſaw Chriſt caſt out Devils; they did it out of malice, they could not but know, and yet they ſay it was by the Devil. You ſee one troubled in Conſcience, which is by the Holy Ghoſt, and you ſay it is a fooliſh and a mad ſpirit, and ſomtimes. 'tis an unclean ſpirit; but it is worſe when you ſay it is a fooliſh and melancholly ſpirit, you do more blaſpheme the Holy Ghoſt, and come neerer this ſin. Oh take heed, and be humbled, your condition is dangerous, that have had, or
have any ſuch low thoughts about trouble of Conſcience for Sin.
Object. But we ſee by experience men and women troubled for Sin, be very melancholly, and heavy.
Anſw. To ſpeak to this: True, ſometimes God may be pleaſed to ſanctifie, even that humor of melanchollineſs, ſo as to further ſuch a work as this; yea, God may cauſe a work on Conſcience to be furthered by melancholly, and yet a great deal of difference between melancholly and this.
1 As firſt, God may make uſe of melancholly to bring in trouble of conſcience: as thus; If it be not too prevailing, to beſot men and women, as ſomtimes it doth; but if it be no more prevailing but thus, to make men ſeriouſly conſider, and ponder, and weigh things, then God makes uſe of a degree of melancholly, to make men and women to know themſelves; and ſin, and the things of their Eternal Eſtate, and ſuch a melancholly is a bleſſed melancholly, and you have cauſe to bleſs God for it. Melancholly in ſome inferior things is very uſeful; and the Phyloſophers ſay, That the moſt Eminent men in the world for great matters, were melancholly, becauſe they were ſerious in their thoughts; whereas othermen be of ſlight, vain, frothy Spirits. Many that never had melancholly, they conceive of things, and it paſſeth, and they never
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ay any thing to heart, they never knew what it was for one half hour to be ſerious in their thoughts all their lives: Many that be Sanguine, be of a light, vain ſpirit, and it is a
heavy Judgment of God to be given over to a light vain Spirit, that conſiders nothing. Now when God makes uſe of this Particular degree of melancholly, to make men and women ſerious, to conſider what ſhall become of them another day, what the terms between God and they are; what if I were now to die? and what if I were now to ſtand before God? then it is a good help to this work: But yet becauſe this work is a work beyond any melancholly conceit, we ſhal give you in the Differences.
But yet further, it muſt be acknowledged, when God comes with trouble of Conſcience, it may be ſo mighty, and ſtrong, that it may alter the body, and conſume the very Spirits in the Bodies of men and women, and alter the temper of blood, it may be ſo ſtrong and powerful, and ſo there may come melancholly in afterward; but yet there is abundance of difference between melancholly and trouble of Conſcience, and that will appear in theſe Six Particulars.
CHAP. LII.
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 lightning. 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.
FIrſt, Melancholly, it is many times in men and women where there is moſt groſs Ignorance of God, and of Sin, and of the things of their Eternal Eſtate; it may conſiſt with groſs ignorance: Many melancholly people are moſt ignorant and ſottiſh, and know nothing of the Principles of Religion: but troubles of Conſcience can never come without ſome new Light of God darted in, and ſetled upon the hearts of men and
women; it comes alwaies with ſome inlightning work of the Spirit. Melancholly is many times with a great deal of darkneſs within; the mind is dark where melancholly prevails, and many times groſs ignorance; but never any true trouble of Conſcience, but God comes in with ſome light. And therefore if any man or woman be troubled, and ſay it is for ſin, I put this to you; What hath God diſcovered to you now, more than before? What Truths of God hath God ſetled upon their hearts more than before? If they can give no further account of no other light let into them, than before, or further Truth let in upon their hearts than before; then indeed it may be ſuſpected not to be trouble for ſin; as many melancholly people have the name of being troubled for ſin, and they have fears of Hell, becauſe of dark thoughts: But 'tis not the true work of the Spirit upon the Soul, except it be with convincement of ſome new Light, or ſettling ſome Truth more upon the Soul than before.
Secondly, Melanchollineſs comes by degrees upon men and women; alterations of the Body are not ſudden things, the temper of men and womens Bodies cannot ſuddenly be altered to any extremity, but gradually, from one degree to another: but trouble of Conſcience comes many times as a flaſh of Lightning from Heaven. Many men and women have come to the Congregation with ſcornful ſpirits, prophane, wicked, and ungodly; never knew what ſin meant, nor trouble for ſin meant, and God hath met with them in the Word, and faſtned ſome Sentence
upon their hearts ſo, that they fall down under the power of it: that comes juſt as an Arrow ſtruck into their Liver, and they could never get out of it, & have gone away with horrors of ſoul; and therfore this hath not been melanchollineſs Certainly the humors of the Body, never ſo ſuddenly alters the Spirits of men: but when God comes to work, when the Spirit of God, and Bondage comes to work, it needs no matter before, no preparative matter, for the work of the Word is ſuch, as it works immediately, without any preparation: Therfore many men that underſtood as little of trouble of Conſcience as ever any did in their lives, and yet God lets ſome Truth reach them, fitted to their hearts and diſpoſitions; that he finds his own ſin come to be diſcovered, and the man is ſmitten: as he in 1 Cor. 14. 25. the ignorant man that comes into the Church, and hears there the Saints propheſie, He is convinced, and falls down, and ſaith, verily God is among them, of a truth God is in them: it is a remarkable Text: what ever he thought before; it may be he heard ſtrange Stories of the Church of Chriſt, of prophane Meetings, That Gods People, when they met together, they blew out the Candles, and committed Uncleanneſs, and Wickedneſs. As there be notorious lies reported abroad of ſuch Sects in the world; for certainly there is no ſuch Sect in the world; but ſuch reports are raiſed, meerly to make the Meettings of Gods Saints odious in the eſteem of others. As the Jeſuite ſaid, Do you but Calnmniate ſtrongly, ſomewhat
will ſtick, though nothing be true: Well, what ever thoughts they had of the Aſſemblies of the people of God (for it is like the Heathens had ſtrange thoughts) but when he came in, and heard what was done, he is Convinced, and Judged, and the ſecrets of his heart came to be diſcovered; the text ſaith, The man falls down and Worſhips God, and reports God is among them. So many people hear great Relations of ſuch Men, and ſuch Preachers, and Sermons, and they go to hear what they can ſay, and what they do; and may be go with an intention to ſcorn; as I have known ſome, come and ſit cloſe to a Pilar, and with an intention to jeer, and ſcorn, but before they have been gone, God hath darted ſome truth into their Conſcience, and they have been ſtruck with the word, and gone away with terrors in their Conſcience, this cannot be melancholly. As Paul, when God converted him, God comes and meets him, with light from heaven, and ſtrikes him from his horſe, and he ſtands trembling, and cries out, Lord! What wilt thou have me to do? There is a great deal of difference between this and melancholly.
A Third Difference is this, Melancholly is exceeding Confuſed, they are exceeding Confuſed in their thoughts, and the trouble of their Spirit: And many times they have troubles, and ſinkings, but they can give no account of it at all; yea, their troubles be beyond their ground, the grounds that they be troubled about, are very confuſed, that they underſtand them not themſelves; but troubles
of Conſcience are a great deal more diſtinct, and there the ſoul ſeeth ground for the trouble beyond the trouble. As in Melancholly, the trouble is beyond the ground of trouble; ſo in affliction of Conſcience, the ground is beyond all trouble; I am troubled indeed▪ but I ſee cauſe to be troubled more; and this is a great part of many mens trouble, That they can be troubled no more.
A Fourth Difference is this, The more melancholly there is in any man or woman, the leſs able are they to bear any outward affliction that befals them: but the more trouble of Conſcience, the more able ſhall they be to bear afflictions that befals them. Thoſe who feel the trouble of Sin heavie, do account all other afflictions light: but melancholly people do feel all Afflictions heavie, they cannot bear the leaſt croſs, their hearts are ready to ſink upon any thing, and the more melancholly increaſeth, the more weak are their ſpirits, and the leſs able to bear any croſs. But now, trouble of Conſcience, the more ſin, and the heavier the butthen of ſin lies upon the Soul, the more ſlight thoughts hath the ſoul of outward croſſes. Alas, it may be he hears of ſome that have ſome grievous diſeaſes in their bodies; Oh ſaith he that is troubled in conſcience, Oh if it were no worſe with me than ſo, it were but a flea bite, but it is another manner of matter: if God would change my trouble, I could eaſily bear that. As Francis Spira hath this expreſſion, Oh! (ſaith he) were I but releaſed, and ſet free, as before, from trouble of ſpirit, my thinks I could ſcorn all the threatnings of cruel
Tyrants, and with undaunted reſolution bear all torments: So that the height of this trouble makes the other leſs. It was a good Speech of a reverend Divine of our times, when he heard any impatient under afflictions; he uſed to ſay thus, Surely the Reaſon why Affliction is heavie upon you, is becauſe Sin is light. Thoſe that be impatient under Afflictions, it is a
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ſign Sin is light, becauſe Afflictions are heavie; troubles of Conſcience would make all Afflictions light, Melancholly wil not.
Fifthly, A principal Difference above all that hath been named is this, Melancholly doth mightily dull the ſpirit of any man or woman whereſoever it prevails it makes them heavie, and dull, and unapt: But now, trouble of Conſcience for Sin, it puts a mighty quickneſs in men, it puts an activity, another manner of activity and ſtirring in the ſpirit than ever was before. You ſhall have many men and women ſit dully under a Miniſter many years, under the word, and never act; but when God comes to ſtir, and awaken Conſcience for Sin, their Spirits be active and ſtirring then, in another manner than they were before. Whereas poor people, overwhelm'd with melancholly, they ſit moping, and heavie, and dull, and lumpiſh, and no activity of ſpirit at all; but trouble of Conſcience for ſin, is as fire in his bones. As Jeremiah ſaid, He would ſpeak no more in the Name of the Lord; but the word of God was as fire in his bones, and made him active and ſtirring, ſo trouble in Conſcience makes them active and ſtirring; now they can pray, they could not pray
before; now they be active, and working; As Acts 9. When God troubled Paul, the text ſaith, Behold, Paul Prayes: Go ſaith the Lord to Annanias to Saul, Behold he prayes: as if Paul never prayed in all his life before. Certainly you that cannot pray, that never prayed, but read a prayer, or prayers your mothers taught you; you cannot Pray: but if ever God troubles your Conſciences for ſin, then you will Pray, as if you were in heaven, Oh mighty Prayers then, Oh for Chriſt, Oh Pardon of Sin, and Peace; then there is another manner of acting, and ſtirring of his ſpirit, in Prayer; than ever was before. But melanchollineſs, will not do it; but makes a man heavie, and dull, in the very act of Prayer. There is a notable example of the actings of Spirit in troubles that come from Sin, whereas the other makes them dull: 'tis that in the Book of Ezra, Chap. 9. verſ. 3. and 5. Verſe 3. And when I heard this thing, I rent my garment and my mantle, and pluckt off the hair of my head, and of my beard, and ſate down aſtonied. This you will ſay made him dull; mark what follows: Verſe. 5. And at the evening ſacrifice I aroſe up from my heavineſs, and having rent my garment and my mantle, I fell upon my knees, and I ſpread forth my hands unto the Lord my God, and ſaid, Oh Lord my God, I am aſhamed and bluſh to lift up my faee to thee my God, for our iniquities are increaſed over our heads, and our treſpaſſes are grown up to the heavens, &c. There mark the Prayer Ezra makes at the evening Sacrificed when the time was come that he ſhould ſtir and ſeek God, then his Spirit was mighty active,
and ſtirring, though he were aſtoniſhed before. If it had been melancholly, his heart would have ſate ſtill then; ſo that trouble of Conſcience puts life into the Soul in Prayer. And ſo it makes the ſoul active in meditation and contemplation; melancholly people be dull, and heavie, and know not how to meditate, nor what to meditate on. Thoſe troubled in Conſcience, Oh what quick thoughts have they about God, & Chriſt, and eternity, and the law, and ſin; and their ſouls work about ſuch objects, that they can have no help unto from their bodies and ſenſes, and yet their ſpirits are raiſed higher than before, in their workings
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And ſo when they come to hear the Word, Oh how active be their ſpirits; in catching of the word, and at every truth. I appeal to you that are troubled, what difference there is between your ſpirits now, and what they were before you were troubled for ſin, before you came to the Congregation, to ſee and be ſeen, and wondered what men meant to be ſo earneſt; and now, you mark every tru
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h, and catch hold of every ſentence, and mark the mind of God, and underſtand what is ſaid: before you came and heard, and never underſtood what was meant by ſuch and ſuch things; you ſaw the Miniſter earneſt, but you could not conceive what the man meant in his earneſtneſs, but now you ſee what he means in his earneſtneſs, and underſtand what weight is in thoſe truths, you hear revealed: this is ſom
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what like, when the ſpirit is thus
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ed, and acted in Prayer, and Pearing. And in Conference,
when you were in Conference with good men, before, Conference about good things was dry, and a dull thing, and you ſavored not the things confered on, but preſently were aſleep: but now, if you come where there is Conference of God and his Word, and Chriſt, and the like, your mind cloſeth with this. If you were only melancholly, this would make you more dull and heavie, but this makes you more lively and active, therefore there is a great deal of difference.
Laſtly, Trouble of Conſcience cannot be cured as Melancholly is. Melancholly many times is worn out with time, and Phyſick cures that, and outward comforts and contentments cures that, but trouble of Conſcience is a wound of a higher nature. As Francis Spira ſaid, when they brought Phyſitians, and thought it trouble of body; Alas poor men, they think to cure me by Phyſick: Ah it is another manner of malladie, and muſt have another manner of medicine than Plaiſters and Drugs to cure a fainting Soul and Spirit for Sin. Conſcience muſt have Goſpel Antidotes; therefore you that thought you had trouble of Conſcience for Sin, and you are now eaſed, or perhaps not ſo much troubled now as before; look back what cured you, how comes it to paſs you be leſs troubled than before? hath time worn it away? ſuch a Sermon, and ſuch apprehenſions of ſuch a truth, darted into you mightily, and troubled you; you had ſuch troubles, but what hath cured you? many times one can give no account but this, Sure time hath worn it away; if ſo, then it was not a
right trouble. So it may be you took Phyſick, your body was troubled before, now it is lively, and more blood in your veins, more ſpirit now, and may be now your affliction is taken away, and this hath
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ured you: if there be no other trouble than this, certainly you know not what trouble of conſcience means, at leaſt not in a ſaving way; either it was not trouble of conſcience at all, or elſe it is not cured aright, but as the thorn that lies rotting and rankling in the fleſh; a thorn when it firſt gets in, puts one to a great deal of pain; perhaps if it be let alone, the pain will be over for the preſent; but it lies rankling, and will put you to pain afterward, if it be not cured: So of trouble of Conſcience for Sin, and if nothing have cured it, but theſe things, it is like the thorn in the fleſh, and will trouble you afterward. There is another manner of Cure, for it is the greateſt thing God can do to comfort a troubled Conſcience, it muſt be the bloud of Chriſt applied by the holy Ghoſt; it muſt be a plaiſter made of the bloud of Jeſus Chriſt, and applied by the holy Ghoſt to Cure this. And therefore I beſeech you conſider what hath been ſaid about this Argument; and as the Pſalmiſt ſaith, Bleſſed is the man that wiſely conſidereth of the poor, ſo I ſay bleſſed is the man and woman, that wiſely conſidereth of theſe troubles; in this, dont caſt it upon your children, & friends, Oh they be froward, or mad-men, or melancholly, Oh do not ſay ſo. You that are acquainted with ſtorms and tempeſts, you think them dreadful, it may be ſome
of your friends have lately known what dreadful ſtorms there have been; now if any of them ſhould make relation of it, and another ſhould ſa
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, this is but a conceit, and a fancy, and no reallity but a dream; would you think theſe men ſpake like wiſe men? Certainly, if any ſtorm you have met withal at Sea hath terror in it, know, ſtroms in Conſcience hath a thouſand times more than ſtorms at Sea: Therfore when you ſee any troubled in Conſcience for ſin, fear and tremble, let your Conſcience ſhake at it, and make uſe of their trouble. I remember a ſtory of one Vergerius that came to comfort Francis Spira, and he came to comfort him as other men did; but he ſaw ſuch dreadfulneſs upon Francis Spira, that it ſtruck terror in his Soul, that he left his Biſhopprick, and went to Baſil, and became a famous Proteſtant. Thus when we hear of troubles of Conſcience, ſlight it not, but let the fear of God be upon you; go and renounce Sin. Oh if ſome of our friends did know what ſlighting of a troubled Conſcience were, it would make them do as he did; though he had a rich Biſhopprick, he renounced all. And thus we have done with this Firſt Uſe.
CHAP. LIII.
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 be 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.
WE are yet upon the great Doctrine of the Evil of Sin, ſhewing that there is more evil in Sin than in any affliction. Many things you know have been delivered in the Explanatory part of it, wherein I have endeavored to ſet before you, the vileneſs of ſin, to paint it out unto you in the true colors of it, as I was able: And having ſet Sin before you in the vileneſs of it, we have begun the Applicatory part of this Point, to draw ſome Collections by way of Uſe from what hath been ſaid concerning the dreadful Evil of Sin. I have finiſhed the firſt Uſe: I ſhall now proceed to the Second.
Ʋſe 2. And that is this, If there be ſuch dreadful evil in Sin above all Evils of Affliction, Hence then it follows, that a man or woman may be in a moſt miſerable condition, a miſerable eſtate although they be delivered from affliction: I ſay, It is poſſible for a man or woman to be a moſt miſerable creature, though they have no outward affliction; yet their condition may be very miſerable, becauſe there is evil enough in Sin to make one miſerable without affliction. Moſt people in the world know no other miſeries than that miſerie that comes by affliction, and they make afflictions to be the only rule and meaſure of a miſerable condition: ſo much afflicted, ſo miſerable is their eſtate; and ſo little afflicted, ſo happie is their eſtate: They think that thoſe people that are delivered from affliction, are happie people; and thoſe people that are under affliction, are miſerable people; Oh he hath loſt his eſtete, ſuffered ſhipwrack, hath grievous diſeaſes in his bodie, is put in priſon, and ſo lives miſerably all his daies: thus people look upon men and women in affliction, as if they were only miſerable. Before I have done with this Uſe, I ſhall I hope, convince you, That it is not affliction, yea, all afflictions, miſeries, troubles outwardly, do not make us miſerable, but only ſin; where there is moſt ſin, there is moſt miſerie, though leſs affliction. It is a great miſtake in people to judg of happineſs or unhappineſs by theſe outward things: You ſhall have many people when they ſee men and women very poor, that have no houſes, nor clothes, nor meat and drink, that are
fain to work hard for their livings, that are ſickly and weak, Oh they be in a pitiful condition: but when they ſee others provided of houſes and land, that have attendance, and are gorgiouſly attired, brave diet, and good trades; theſe be happy men. Now the Point that hath been opened to you, will ſerve to rectifie your Judgments in theſe things, and not to make afflictions or no afflictions to be the rule of happineſs; but to make ſin, or no ſin; or leſs ſin, to be the rule of judging of the happineſs of our condition. It was the Speech of Luther, One drop of an evil Conſcience is enough to ſwallow up all the joyes in the world, all the proſperity in the world: There is ſo much evil: in ſin, that though a man or woman had all the joyes and proſperitie that poſſibly the world can afford, yet one drop of an evil conſcience, the guilt of one ſin in an evil conſcience, is enough to ſwallow up all, and make this man miſerable in the height of all proſperitie. Let a man be raiſed up as high as the world can raiſe him, ſet upon a Throne, having a Scepter in his hand, and a Crown upon his head, having all the Pomp and Glorie the world can afford; yet if ſinful, yea, if he have but the guilt of any one Sin upon his Spirit, this man is a miſerable man. But let any one be as poor as Job, and ſitting upon the dunghil ſcraping his ſores, if delivered from the evil of ſin, this man is a happie man. I remember a Speech of Anſelm that I have read; That he had rather be in Hell without ſin, than in Heaven with ſin: looking upon ſin as ſo great an evil, as if to be rid of ſin would make
a man happy under the torments of Hell: and being under the guilt of ſin, it would make a man miſerable, though in Heaven. Certainly then the guilt of Sin, makes a man miſerable in al outward proſperity; and the deliverance from Sin, will make a man happie under all outward afflictions and miſeries. So though a man be proſperous in his worldly eſtate, yet if Sinful, that hath enough in it to make a man miſerable: eſpecially conſidered in this, if there be theſe two Branches in it:
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Firſt, If a m
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n be proſperous by Sin. Or,
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Secondly, Be ſinful by his proſperity.
Then he is indeed a miſerable Creature notwithſtanding all his proſperity, I beſeech you obſerve it, and it follows from the Point that hath been opened, that there is ſo much evil in Sin.
As Firſt, If there be ſo much evil in Sin, Let a man be never ſo proſperous, if proſperity be furthered by ſin, or ſin furthered by proſperity, he muſt needs be a m
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ſt wretched miſerable Creature. If proſperity be furthered by Sin: as thus; If any man raiſe himſelf to any outward proſperous eſtate in a ſinful way, although the world may judg ſuch a man happy, having his hearts deſire ſatisfied yet it is moſt certain, this man is a wretched man. As ſuppoſe a man get preferment by a ſinful way, Oh his heart is eagerly deſirous to get up to Preferment, to get Livings and Eſtate in the world, and he doth ſtrain his Conſcience for it; and when there is a Sin between him and his Preferment, he will get over the Sin he wil
climb and ſcamble over this Sin to get the Preferment; rather than loſe the Preferment, he will ſcamble over Sin, and go through Sin unto his Preferment: ſo eagerly deſirous are men of Preferment, that though Sin be between them and their Preferment, they will break through; they will break through the hedg but they will gain it. Oh how many Schollers, and others, eſpecially ſuch whoſe Educations have been mean, when they ſee any way of Preferment, Livings, or Eſtates, though they have ſome Sin between them and Preferment, how have they got it, and think themſelvsſafe when they have got Livings and Preferment: Oh theſe men be miſerable, and therefore miſerable becauſe preferred, becauſe proſpered in their hearts deſire. And ſo for men that get riches and eſtates otherwiſe than by right, by deceit and oppreſſion; in any ſinful wicked way; it may be now they have got fair houſes, and well furniſhed, and means coming in, and they bleſs themſelves, and think now they be happy; yea, and others alſo, they think them happy, and live bravely in the world: but if you knew all, you would look upon theſe men as moſt wretched curſed Creatures. Certainly thoſe men will one day curſe the time that ever they had ſuch an eſtate, and will wiſh rather, that they had begged their bread from door to door, than have got their eſtate by ſin. Seeing there is ſo much evil in Sin, let theſe men conſider theſe things. Such as have Proſperity by Sin, let them conſider,
1 This thy Proſ
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it coſt dear▪ exceeding dear;
of thou make up thy reckoning, and put all in that it coſt thee, you will find you be no gainers at all. When men have got any thing in poſſeſſion, they uſually reckon, I but, what did this coſt me? thus much, or thus much; and if they ſee that the coſts and charges comes not ſo high as the benefit, then they applaud themſelves as gainers. Well, you have gotten Eſtates, Preferments, Honors, be it what it will in the world; but what did it coſt you? Some ſin or other, did you not ſtrain your Conſcience in that benefit you have got? And if did ſo, certainly if this be put in the reckoning, if there were any ſin in it thou haſt got nothing by the bargain: What hope hath a hipocrite though he hath gained? though he may ſeem to have gained his own hearts deſire, yet if all be reckoned, put in what Sin it coſt, and there is no gain at all. If any of you ſhould go to Sea, and when you come there, you ſuffer ſhipwrack, and yet thou makeſt a ſhift to get home, by boat or ſome other way, ſaving your life, and when you come home, you have brought a toy or trifle to your wife; now hath this been a good voyage? do you reckon this a good voyage? perhaps it was for a toy you ſuffered ſhipwrack, and you bring this home; do you think this will make the voyage good when you have caſt up your reckoning? How many men and women in the world for trifles and toyes, ſuffer ſhipwrack of a good Conſcience? when you look upon that you have got, it is but a trifle and a toy; you might have been happie without it, and you have ventured
ſhipwrack of a good Conſcience for this; do you think your proſperitie to be delighted in that you have got in ſinful, and vile evil waies? I remember the Prophet when he came to Ahab, when he had gotten Naboths Vineyard by moſt curſed, ſinful, wicked waies, 1 Kings, 21. 19. God bad him go and meet Ahab, and ſay, What haſt thou killed, and gotten poſſeſſion? As if the Prophet ſhould ſay, Oh wretched man that thou art, thou haſt gotten poſſeſſion of the Vinyard, but haſt thou killed, and gotten poſſeſſion? So may I ſay to anie wicked man or woman in the world that hath got by waies of ſin; What haſt thou ſinned, and gotten poſſeſſion? lyed, and gotten poſſeſſion? cozened and cheated, and gotten poſſeſſion? Doſt thou think good will come of this? art thou happie in the enjoyment of this? Well,
2 Know, Whatſoever thou haſt gotten by ſin, it is accurſed to thee: Thou maieſt look upon every bit of bread thou eateſt, that thou haſt got by ſinful waies, look upon it as having death in it; and everie draught of beer, & wine, thou drinkeſt, thou maieſt look upon it, as having the wrath of the Almightie mixed with it. You have got an Eſtate, perhaps you were poor, and mean before; but now you have wronged, and cheated, and cozened others in ſinful waies, and now you have your tables furniſh't, and can go to the Tavern, and drink: in this meat and drink of thine, there is the wrath and curſe of God. Suppoſe a man had ſtollen a garment, and it proved to be in a houſe that had the plague;
ſuppoſe a theef got into a houſe that hath the plague, and hath got cloathes, and perhaps the bed-cloathes of one that died of the plague, and if one tel him what they be, can he have delight in them? perhaps he hath them upon his bed, but the plague is in them. Certainly whatſoever any of you in all your lives, have got by any way of ſin, the plague is in it: that is a certain truth, there is the plague, the very curſe of the Almightie in it.
3 Therefore, Whatſoever is got by ſin, it muſt be caſt away, or elſe thy ſoul is caſt away: It muſt be reſtored again, there muſt be reſtitution made to the utmoſt of thy power, for any thing got in a ſinful way; for there is ſo much evil in the way of ſin, that God will not have any man by any means in the world, enjoy comforts that come that way; God himſelf doth ſo hate Sin, and he would have all his people ſo hate Sin, that he would not have any one in the world have any comfort by Sin. Therefore as ſoon as ever anie ones Conſcience comes to be enlightened, to underſtand what Sin means, if they find that there be any thing in the houſe, got in a ſinful way, they can never be quiet til they have render'd it back again; the ſight of it ſtrikes terror into them, they cannot endure to come into the room to ſee that got in a ſinful way. There have been ſome have got much by waies of Sin, and when they have lain upon their ſick and death beds, and conſcience awakened, Oh they have cried for Gods ſake take them from my ſight; they could not bear ſuch things in their
ſight, that they have got in the waies of ſin. As
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udas got thirtie pieces, out of a covetous hu
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or he would have money, and not be ſo poor as the other Diſciples, but he gets mony in a ſinful way: but when Conſcience came to be awakened, and terrified, he goeth, and a kind of vengeance goeth with him, he goeth and throweth it to the Scribes and Phariſees; he throws them down, they were to hot for him, he could not indure the ſcalding of them in his Conſcience, they were even as it were melted in his Soul, he could not keep the thirtie pieces, they were ſo terrible to him.
So certainly that's thy 30. peeces, any houſhold ſtuffe, any thing thou haſt got in a ſinful way, oh it will be terrible to you one day I beſeech you brethren take notice of it, any one that hath got by waies of ſin anie thing, it is not enough to the ſalvation of that ſoul that it hath been never ſo much ſorrowful; all the ſorrow in the world, and repentance thou canſt have for ſin, will not ſave thy ſoul, except thou doſt reſtore, except reſtitution, to the utmoſt of your abilitie be made, you can never have comfort and aſſurance that ſin is pardoned. It is an old ſpeech of an ancient, The Sin is not remitted, till that taken away be reſtored. There are many men and women▪ they think if they can get anie thing by ſinful waies, they will repent, and pray to God for forgiveneſs, and be ſorrie, and yet keep that gotton in a ſinful way. No, that will not ſerve the turn, all thy praying to God with never ſo much ſorrow, yet there muſt be reſtitution of
what you have ſinfully gotton to the utmoſt of your abilities, though the partie be dead, you muſt not keep it: Suppoſe whomſoever you have wronged are dead, you muſt not keep it if they have anie heirs, or executors; ſuppoſe you know not them, then you muſt give it to the poor, you muſt be rid of it. So much ſtain and evil is in ſin, that anie thing that comes by way of ſin muſt not be kept. And this is not ſo ſtrange a thing but that the heathen have been convinced of it: I remember a ſtorie of a heathen that did but owe to a Shoomaker for a pair of Shoos, and no bodie knew he owed it, when the Shoomaker was dead, he thought to ſave it; but his Conſcience was ſo troubled, though the man was dead, and no bodie could charge him with it, that he could not ſleep, or reſt, and be quiet, but riſeth with amazement and trouble in the night, and runs to the Shoomakers houſe, and throws the Money in, and ſaith, Though he be dead to others, yet he is alive to me. If a heathen had ſuch convictions of Conſcience, that he muſt not keep that which was gotton by ſin, if he could ſee ſin ſo ſinful, that what was gotten by ſin muſt be caſt out; ſurely you Chriſtians muſt be ſo wiſe; Oh conſider this, you are a multitude, come together, is there never a man or womans Conſcience now in the preſence of God, that tells them, That there is ſomething that they have gotten by ſuch a ſinful way. Now this is the charge of God to you upon your ſpirits, That as ever you do expect to find Mercie from God, that you do forth with and immediatelie
reſtore that which you have gotten by anie ſinful way, it will be your bane, and your ruine, you will venture your ſouls elſe; that muſt be reſtored, or your ſouls muſt go for it; and all your ſorrow and trouble, will not do, ezcept theſe be reſtored, theſe be reſtored to your power; either that, or ſome other thing in lieu of it, you muſt not think to live upon ſin. It may be ſervants, in their Maſters ſervice, pilfered and purloined; whatſoever you got for your ſelves, perhaps you have ſpent it, but hereafter, either your ſouls muſt periſh, or elſe you muſt, if God have made you able, reſtore it, though it be all your eſtates, you be bound to caſt up thoſe ſweet morſe
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s you have taken. There was once one that had wronged a man in five ſhillings, and it was fiftie years after that wrong was done, that he ſent to theſe hands of mine, thoſe five ſhillings, and deſired me to reſtore it; Conſcience now did ſo ſting him, that he could not injoy it. So though it be fortie, fiftie, or threeſcore years ago, when you were yong, that you did the wrong, you be bound, as you do expect mercie from God, to reſtore what you have wronged, becauſe there can no proſperitie come in by ſin, no good, there is ſo much evil in ſin. This is the Firſt, when a man comes to be proſperous by Sin, then he may be miſerable notwithſtanding his proſperitie.
Secondly, When a man comes to be ſinful by Proſperity: As when a man comes to Proſper by ſin, ſo when Sin comes in by Proſperitie: And for this, Three Conſiderations likewiſe. Sin ſometimes
comes in, by Proſperitie, a man is more ſinful, becauſe more Proſperous; certainlie this man may be miſerable notwithſtanding his Proſperitie As,
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Firſt, When Proſperitie is fuel for ſin.
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Secondly, When it gives them further licenſe, and liberty to ſin.
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Thirdly, When it more hardens them in ſin.
Certainlie this man, though he be freed from Afflictions all his daies, yet is a moſt miſerable man; becauſe he is delivered from Afflictions.
1 He comes to have Proſperity fuel for ſin: That is matter for ſin to work upon; ſo that Proſperitie nouriſheth and fattens up ſin. As manie men, becauſe they have Proſperitie, their ſins grow to a mightie height by Proſperitie: Proſperitie is fuel for Luſt, fattens your malice, and o
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aſions pride. Were it not he had ſuch an eſtate as he hath, and a healthful luſtie bodie, then he could not be guiltie of ſo much Luſt, uncleanneſs, drunkenneſs, pride; ſo much malice and revenge; the more God doth deliver them from Afflictions, ſickneſs, povertie, the more feuel hath he for ſin, wickedneſs, and the luſts of his heart to burn upon, and grow up to a flame. As it is with a bodie, thoſe humors of the bodie, are matters for the diſeaſe to grow upon, and feed the diſeaſe; they be no good to the bodie, but miſchief to it: ſome men have great big arms and legs, but what bigneſs is it? a bigneſs that comes by diſeaſe by dropſies, ſuch humors their bodies being full of them, they feed the diſeaſe
of the bodie: now be theſe humors anie ſuch things as that we ſhould rejoice in? do they make for the good of the bodie? they make for the bigneſs, but not the goodneſs of the bodie. So anie mans eſtate, that makes matter to feed luſt upon, and nouriſh and grow upon this; ſuch a man is ſo much the more miſerable, by how much the more Proſperous he is: as uſuallie wicked men, through the malignitie in their hearts, they do make all their Proſperitie to be nothing elſe but nouriſhment for luſt to breed on. As it is with a gracious heart, it will turn al things he doth injoy, to be matter for his grace to work upon, and to further the work of grace: ſo a wicked heart will turn all he doth injoy, to be matter for his luſt to work upon, and to further his luſt; the excellencie of grace appears in the one, and the malignitie of ſin appears in the other. Now if ſin be ſo great an evil, then whatſoever a man injoys, if it be a furtherance of ſin, and nouriſh ſin, it makes him the more miſerable, a miſerable creature; though a proſperous man, yet this man is miſerable, becauſe his Proſperitie makes him more ſinful.
2 If his Proſperitie doth give him further liberty in Sin? As thus, Manie men that be poor, be quicklie reſtrained, they have manie reſtraints, alas, they be afraid the Law will get hold of them if they be drunk, or unclean, he is quicklie reſtrained; may be he dares not for fear of the diſpleaſure of ſome friend he depends upon: a hundred things keeps in men in affliction from taking▪ their libertie in Sin, which otherwiſe
his heart would have committed, whereas, a man Proſperous in the world, takes libertie, and who ſhall controule him? he will be drunk, and unclean, and break the Sabbath, and who dares controule and ſpeak to him? and I beſeech you obſerve this, manie men account that the greateſt happineſs of Proſperitie, that by this means they may come to have their wils, their ſinful wills, that they ſhall live without controul in the ſatisfying their ſinful luſts; this they account the happineſs of Proſperitie. This is a moſt abominable curſed happineſs, to account the good of Proſperitie to conſiſt in this, That it gives more libertie to ſin; Oh it is a moſt Peſtelentious Power that inables to do miſchief, to hurt ones own ſoul, or others: So that is a moſt peſteferous eſtate & condition, that gives a man libertie to ſatisfie his luſts the more. Brethren, conſider of this, it is a moſt dreadful curſe of God upon a man, that God wil let a man go on ſmothlie in waies of Sin, without controul, that he ſhall have libertie without controul; if there be anie brand of Reprobation that one may give, this is it, as black a brand as can be given, that God ſuffers a man to go on ſmoothly in ſin without any controul, that he can have full libertie. It is a ſpeech of Barnards, Therefore doth God ſpare the Rich, becauſe his iniquitie is not found only to DISPLEASƲRE, but to HATRED; becauſe God is not onlie now Angry, but he Hates him for Sin: that is a Speech of Barnard, Therefore doth God ſpare the rich, and deliver manie wicked men from
Affliction, becauſe Sin is grown to the height, that it is above Gods Diſpleaſure, God may be diſpleaſed with his children for Sin, but he doth not come to Hate them; they be not children of hatred, becauſe of infirmitie; but now when God ſuffers a wicked man to go on ſmoothlie without anie affliction in his way of Sin, and ſo take libertie in Sin, this mans Sin it is to be feared is grown to the height, that it comes to the verie hatred of God, not onlie to diſpleaſure. I remember Barnard in another place calls this kind of mercie in God, to deliver men from affliction in a ſinful way, he cals it a mercie more cruel than all anger, and praies God to deliver him from that mercie. That is, That he ſhould go on Proſperouſly in a wicked way. And if you knew all, it would be one Petition to God (you in a Proſperous way, it would be one Petition you would put up to God) everie day, Oh Lord, never let me proſper in a ſinful way and courſe, Oh Lord, rather let any Affliction be upon me, than that my ſmoothneſs in my way ſhould make my ſin more ſmooth and delightful. I appeal to you Marriners, ſuppoſe you were ſailing neer Rocks or ſands, and were becalmed, till you come juſt there where they are, and then you ſhould have a wind come full upon you, and fill your ſails to the full, your ſails perhaps are all up, and a wind comes that fills them to the full with wind, I but this wind carries you directlie upon the ſands, or rocks, would you not rather have the wind a little more ſtill? would you not rather have a half wind? or a ſide wind? would you not rather
have your ſails down? or not half ſo much filled as they are, when they carrie you upon the rocks and ſands? So here, it is juſt as if you ſhould ſee a man rejoice that his ſails be filled with wind, and all his ſails up, when another that ſtands by knows, it carries him upon the ſands that will undo him. So it is with a man that rejoiceth in Proſperitie, that carries him with full ſail to wickedneſs. God fills their ſails, their hearts be filled to the full, with all that their hearts can deſire, and they be filled with all their braverie, but this (as the ſail) carries them on further to Sin and wickedneſs; upon the rocks and ſands to eternal deſtruction: It were better for theſe men, that their ſails were down, and all under the hatches, a thouſand times better than to have all the libertie to Sin. I beſeeeh you brethren, obſerve the difference between Gods diſpenſations and his dealings with the wicked, and his diſpenſations and dealings with his Children, in this one thing it is verie obſervable; with the wicked God deals thus, in juſt judgment he ſuffers ſtumbling blocks to lie in the way of Religion, that they ſtumble therein, and find abundance of difficultie, when they have ſome good ſtirrings of their affections, and good motions, and intentions; but there is ſuch a ſtumbling block they be offended at, and ſuch a thing lies there and hinders them, and makes the waies of RELIGION difficult: but when they come to the waies of Sin, there all their waies be ſmooth, there's no ſtumbling block lies there, but all is clear, and God ſuffers
them to proſper and go on a pace; the way to life is full of ſtumbling blocks, but the way to deſtruction is clear: thus God deals with the wicked. But with his Children God will make the way to life and Salvation to be very ſmooth and clear; The way of the upright is plain: if the heart be upright, thoſe things others be offended at, and ſtumble at, they be delivered from; thoſe ſtumbling blocks be taken away: gracious hearts find the Waies of Godlineſs, plain, comfortable, and ſmooth waies: But now, the waies of Sin to Gods Children, they be full of ſtumbling blocks, there God is pleaſed to lay ſtumbling blocks; when God ſeeth his Children hanker after ſinful waies, God makes this let, and the other let, this affliction, and the other affliction; one thing or other they ſhall find in Gods Providence to ſtop them in the way. A moſt excellent Promiſe for this to the Children of God, when God was in a way of mercie to them, you have in Hoſea, 2. 6, 7. Therefore behold, I will hedg up thy way with thorns, and make a wall that ſhe ſhall not find her paths: (Mark) when God intends good to his Church, he promiſes to hedg up the way, and wall it up; that is, the way to Idols, that they ſhould not find it ſo eaſilie as before: Oh take notice of this, Oh all ye Servants of God, when you have found your hearts hanker after evil waies; Oh the goodneſs of God, he hath laid ſtumbling blocks in the waies of death; whereas others when they have come to the waies of death, all is clear and ſmooth before them, and they have
their hearts deſire. This is the difference between Gods dealings with his people, and the wicked.
3 As Proſperitie is fuel for ſin, and gives libertie to ſin, So it hardens the hearts of men and women in ſin: As it is with the Clay, when the Sun ſhines upon it, it grows harder, mire and dirt grows harder with the ſhining of the Sun; ſo wicked and ungodly men, their hearts grow hard in the waies of ſin, with the ſhine of Proſperitie upon it. As the Iron is ſoft when the fire is in it, but harder when the fire is out; ſo with men and women, in affliction they ſeem ſoft, but they are the harder when out again: We have a notable place for this, Job, 21. from the 7. verſe, to the 14. there is a deſcription of the proſperous Eſtate of the wicked; now at the 14. verſe, ſee how their hearts be hardned, Therefore they ſay to God, depart from us, we deſire not the knowledg of his way; becauſe he had ſaid before of them, Their houſes are ſafe from fear, neither is the rod of God upon them. Their bull gendreth and faileth not, their cow calveth and caſteth not her calf. They ſend forth their little ones like a flock, and their children dance. They take the timbrel and harp, and rejoyce at the ſound of the organ. They ſpend their daies in wealth. They live merrie, brave lives; therefore their hearts be hardened in ſin, that they ſay to the Almightie, depart from us, what need we the knowledg of God? what need ſo much preaching? and ſo much ado? we deſire not ſuch things. I beſeech you mark, and obſerve what kind of men thoſe are, that ſo ſlight
the Word of God, and diſeſteem of it; and that in their carriage and actions, do as it were, ſay unto God himſelf, depart from us; for ſo it is, though it may be they think not ſo, when the Word and Ordinances depart; yet they do as much as if they ſhould ſay to God, depart from us, we deſire not the knowledg of thy way: I ſay, obſerve what kind of men theſe are, not men under Gods wrath, or afflictions, obſerve what men they are, and when they ſay ſo, I ſay, not when they be under Gods wrath, but thoſe that live in Authoritie, and flouriſh, and have delights and contentments to the fleſh; theſe ſay, depart. I confeſs, many poor people that know nothing of God, and that be meer Atheiſts, that live all their daies in meer Atheiſm, to hear them ſay ſo, it is no wonder: But I ſpeak of men inlightened, and where, almoſt, have you anie ſo readie to ſay, depart from us, let the Word and Ordinances depart, and that ſlight God in his Ordinances, as men do that are in the greateſt Proſperitie, that enjoy comforts, and brave lives, and have the world at will. Now let all ſuch know, That though they may bleſs themſelves, and the world may bleſs them; yet wo to them, when God ſaith, let them proſper in ſin; Hoſea, 4. 14. I will not puniſh your daughters when they commit iniquity: God threatens it as a Judgment not to afflict them. I remember Origen upon that Text hath this note; Will you hear the terrible voice of God? God ſpeaking with indignation? I will not viſite when you ſin; this he calls the terrible voice of
God, ſpeaking with indignation: This is the moſt extream of Gods anger, when thus he ſpeaks. And ſo Luther hath ſuch an expreſſion, Wo to thoſe men at whoſe ſins God doth wink and connive, and that have not afflictions as other men. And ſo Jerom, in writing to a friend that proſpered in wicked waies, ſaith he, I judg thee miſerable, becauſe thou art not miſerable: So certainly, thoſe men are therefore miſerable, becauſe they be not miſerable; and it were a thouſand times better for theſe men, to lie under ſome heavie and dreadful affliction in this world. And this is the Second Uſe, If there be ſo much evil in Sin, then a man may be a miſerable man, though he be not an afflicted man, becauſe there is evil enough in ſin alone to make a man miſerable without affliction.
CHAP. LIV.
Uſe 3. If there be ſo much evil in ſin, then it's a mighty mercy to get the pardon of ſin.
Uſe III. IF there be ſo much evil in Sin as you have heard of, then certainly this muſt needs follow, That to get pardon of ſin is a mighty mercy. It muſt needs be a wonderful thing to have the pardon of ſin, to get to be delivered from that which hath ſo much evil, that is ſo dreadful, it muſt needs be very hard to be obtained; grievous diſeaſes be very hardly cured. Certainly Brethren, thoſe men and women that do think, that to get pardon of, and power againſt ſin, is a little or light matter, I dare charge them as in the preſence of God, they never yet knew what ſin meant; and all that I have delivered about the evil of ſin, hath been but as the beating of the air to them, to no purpoſe, that yet make but light of the great work of procuring pardon for ſin, and making peace with God for their ſin. If all the world were in a confuſion, turned into a Chaos, we ſhould think it a great work of God to bring all in frame and o
•
der again: Certainly it is a greater work of God, for to deliver the ſoul from the evil of ſin, and free the ſoul of it, than
it would be for to raiſe up the frame of Heaven and Earth again, if all were turned into a Chaos. Therefore Numbers, 14. 17, 19. verſes, where Moſes ſpeaks of pardon of Sin; ſee how Moſes ſpeaks of it there: And now I beſeech thee (ſaith he) let the power of my Lord be great, according as thou haſt ſpoken, ſaying. What was this concerning which God had ſpoken, that he would ſhew his great power in? See the 19. verſe, Pardon I beſeech thee the iniquity of this people, according to the greatneſs of thy mercy: (Mark) let the power of my Lord be great, and then pardon the iniquitie of thy people: as if Moſes ſhould ſay; Oh Lord, this requires great power, the Almightie power of God is required for pardoning of iniquitie, as well as the infinite mercy of God Oh conſider this, you that think lightly of getting pardon of ſin, this is the greateſt buſineſs in the world, and certainly that ſoul that God doth ſet in good earneſt about this work, to get the pardon of ſin, that ſoul is the moſt buſie Creature in all the world: never was the ſoul taken up about a more bleſſed work, ſince it had a being, than this is; if it underſtand what it is about, it takes up the whol ſtrength of ſoul and bodie, when the ſoul is about ſo great a work: therefore you that come to have ſome inlightenings to ſhew you the evil of ſin, and you be about that work of getting pardon; Oh you had need intend it; and work mightily and ſtrongly indeed; for know this, you are about the greateſt buſineſs, the greateſt work that ever Creature was about in the world; there is no creature
in all the world was ever about ſo great a work as thou art about; when thou art about the getting pardon of ſin, thou hadſt need mind it, and follow it, and not have thy heart taken up about other things, for it is the great work of the Lord, that infinitely concerns thee; Oh that men and women had cleer apprehenſions about the ſweetneſs of this work; 'tis true, Gods mercie is above all our ſins, and he is readie to pardon, and to forgive; but the Lord will have his Creatures know, that it is the greateſt work that ever he did: yea, and take altogether Juſtification of a ſinner, is as great a work as ever God did; the means that tend to it, and the work of a ſoul about procuring pardon, is the greateſt work that ever ſoul was about: ſo you muſt underſtand it; and you cannot but underſtand it, if you underſtand what hath been delivered. This is the Third Uſe.
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.
Uſe IV. IF there be ſo much evil in Sin, Hence then is juſtified the ſtrictneſs and care of the People of God againſt ſin. They be afraid of everie ſin, they dare not be ſo bold in the waies of ſin as others are, but they tremble; when any ſin is preſented to them, they be afraid, and tremble; others go on boldly, and preſumptuouſly, and laugh at ſuch as be afraid; Oh ſuch ſcrupulous Conſciences! Oh they dare not do ſuch a thing becauſe 'tis a ſin they ſay! Oh they dare not by any means becauſe they dare not ſin: thus others laugh at them, becauſe they think they be more ſcrupulous than they need be, that ſhould be afraid to do things ſo little as they think theſe are. I beſeech you obſerve the perverſneſs of mens hearts; you ſhall have them if men offend the Law of man, them that are in Authoritie, the Commands of men, in things that they themſelves will profeſs to be verie little, and ſmal,
then they will cry out of ſuch its Rebellion, and Rebels againſt authoritie, and they are not worthie to live, and they would have the ſevereſt puniſhments that can be, againſt them that will not obey mans authoritie in little things: but mark, theſe men that will ſo urge ſmall things, and where they be ſmall, the worſe the diſobedience (ſay they) in diſobeying in ſmall things. Yet theſe men that ſeem verie Conſciencious in ſuch things, when they ſee men afraid to offend God, that dare not do little things if ſinful, dare not ſpeak an idle word, and be ſinfullie merrie as others are, that are afraid of intemperance, and everie ſmall thing, (as they think) theſe men will jeer ſuch; what a horrible Sin is this? What! urge mans Authoritie in ſmall things, and jeer thoſe that be Conſciencious to Gods Authoritie in ſmall things! What ſhal the Authoritie of man put weight upon ſmal things, and not the Authoritie of the Almightie put weight in ſmall things? Well, whatſoever they think, brethren go on, and make Conſcience of ſmall things, and never call anie ſin little, becauſe you have heard of ſo much evil in it, go away with this impreſſion of the Evil of Sin on your hearts; Well, by this I have heard of the Evil of Sin, I have learned to account no ſin ſmal, though never ſo little in the eye of the world. Is it a Sin? If ſo, do thou never admit of it; if it be a ſin, abhorre it: let this temptation never prevail with thee; What? will you not do this, you may do worſe? This I would adviſe thoſe gracious and godlie, that do indeed
make Conſcience of ſmall Sins, and do well in making Conſcience of ſmall things; I give you theſe Two Inſtructions to carrie along with you, as you do make Conſcience of ſmall things, and you do well in it, becauſe there is ſo much Evil in Sin. So,
The Firſt Inſtruction, Be ſure your Courſe be even this way, that as you ſeem to make Conſcience of ſome things ſmal; ſo make Conſcience of all: Let not men of the world, that obſerve your waies, find you tripping, and have juſt cauſe to ſay, Theſe men ſeem ſcrupulous in ſmall things, but in otherwaies, they give libertie enough to themſelves. And (ſay they) though they will not ſwear, they will lye; and ſuch like aſpertions, ſometimes through malice, the men of the world caſt upon Profeſſion. But I ſpeak to you in the name of the Lord, take heed you give not occaſion to the men of the world to ſay ſo; to ſay, I, theſe be ſo ſcrupulous in Ceremonies, and ſo nice in theſe things; though certainlie we are bound to be ſo, for God is a jealous God, and if in anie thing we be Conſciencious, we muſt in his Worſhip be Conſciencious there; but then you had need be ſo much the more careful, that they find you exact in everie thing that you do. You ſervants, perhaps you inquire after the Worſhip of God, you yong people; and it is a great mercie of God, that God ſtirs up yong ones to inquire after the true worſhip of God, and not to worſhip God in that ignorance that your fore-fathers did; that took up everie thing upon cuſtome, or the uſe of the Pariſh they lived in;
for certainlie it is not the practiſe of manie; nor the command of Authoritie can make it lawful, if not warranted by the Word: Well, perhaps manie yong ones now begin to inquire after the way of Gods Worſhip; and perhaps your Maſters, or Parents, or may be Huſbands be angry, and vexed, and wonder what is come to you; becauſe grown ſo ſcrupulous of theſe things: Now I ſay, you had need be verie exact in your Maſters familie, that you may not be found tripping in other things; and you Wives had need be verie exact, that your Huſbands find you not faultie in other things; and you Children had need be verie reſpectful to your Parents, and careful of your Duties to them, becauſe they be more apprehenſive of anie failings in that which is due to them, then they are of any thing in the Worſhip of God; and they know God tyes you to the practice of thoſe duties. Now if you cannot joyn in their practice, and ſuch Superſtition as your Maſters do. Now if theſe Servants be unfaithful in Service, and careleſſs, and ſtubborn, and ſtout in anſwering again: how doth this harden their Maſters againſt this way of Worſhip; and harden their hearts againſt them? What? You make Conſcience of Superſtition becauſe ſinful, and is not this Sin, as well as that? to be unfaithful, and ſtubborn, and ſtout; if you make Conſcience of one ſin, why not of another? therefore all you that ſeem to have more tender Conſciences than others, and more afraid of the leaſt ſin than others; be ſure you walk exactly, and eſpecially have a care of your duty towards
men, with whom you walk; for they can ſpy you preſently, if you trip.
A Second Inſtruction I commend to thoſe that make Conſcience of little, of the leaſt Sin; is this, Be ſure you be as yeilding and tractable in all other things as poſſible you may, in all things lawful: I ground it upon this, Becauſe thoſe whoſe Conſciences be tender, and dare not commit the leaſt Sin, for anie ſeeming good; they cannot but ſtand out rather than commit ſome evils, ſome things that they be required to do they dare not do, becauſe ſinful, it cānot be but in ſome things they muſt ſtand out, becauſe they be convinced that it is a ſin: now this the world judges ſtoutneſs, and pride, you make Conſcience of it, but they think it pride, and ſtoutneſs of ſpirit, why? Cannot you do this as well as others? when alas God knows, and your Conſciences tels you, that you would with all your hearts, but cannot; you ſhould ſin againſt, and wound your own conſciences, therefore let them do what they will, you cannot do what is required; let maſters rage, and be angry, and huſbands be diſpleaſed, you cannot yeeld, your conſciences will not ſuffer you. Now that you may convince them, that it is conſcience, and not ſtubbornneſs, how ſhall this be known, that it is conſciouſneſs, and not ſtubbornneſs? for we cannot ſee into your conſciences? I give you this Note to diſcover it, to them; be more pliable and yeilding in all other things, and there, to go beyond all other women, or children, or ſervants. As now, if there be a woman whoſe Conſcience cannot
yeild to ſome things, and her husband is diſpleaſed becauſe he beleeves it is ſtoutneſs, now that her husband may beleeve it Conſcience and not ſtoutneſs, it concerns that woman to obſerve whatſoever gives content to her husband in everie thing elſe; & to be more yeilding, and pliable, and tractable, and herein denying her own will, to give content to her husband in other things, and herebie he will be convinced, ſure ſhe is not ſtout and ſtubborn in other things; why? becauſe in this I find her more pliable, and yeilding, and willing, than before. So for Servants, if you cannot yeild in that your Maſters would have you; ſtrive to give him the more content in other things: Children to your Parents, in other things be more dutiful, and one neighbor to another; if neighbors would have you do that which is againſt your Conſcience, when you cannot do that, yet in other things yeild to your own prejudice, to convince them, that in what you do not yeild, it is meerlie out of Conſcience, and not ſtubbornneſs. This is the Fourth Uſe
I might here have gone further, and (if there be ſo much evil in Sin, I would) have labored with men and women to come to be ſenſible of all the evil of ſin, and to have ſtopped ſinners in their ſinful waies, and courſes; and likewiſe to have drawn ſinners to Chriſt, and to have made men and women to priſe Jeſus Chriſt, by whom all their ſins may poſſibly come to be forgiven; who is the onlie Ranſom & Propiſiation for ſin: for this brethren, is the ground of all I have ſaid,
that we might be made to eſteem Chriſt, and priſe Chriſt. And in this regard, though what I have ſaid, ſeems legal, yet certainlie it is a fond uniſtake in people that think Chriſt is not preached, except the word Chriſt be named. But know all that hath been ſaid about the Sinful neſs of Sin, hath been a Preaching of Chriſt, for it hath been in way and order to bring Souls to Chriſt, that I might cauſe Souls to flie to Chriſt, and go to him that is the onlie Propiſiation for Sin, and the onlie Ranſom for Souls. And certainlie brethren, if once theſe things I have delivered concerning the Evil of Sin, come to be apprehended, and the Soul made ſenſible of them; Oh! how ſweet, and precious, and dear will Chriſt be to ſuch a Soul? and the Name of that great God will be honored in ſuch a Soul: But I ſhall proſecute this in the following Diſcourſe.
CHAP. LVI.
Uſe 5. If there be ſuch Evil in Sin, hence then is juſtified the dreadful things ſpoken in the Word againſt ſinners.
THere is more Evil in Sin, than in all Affliction: That's the Argument we have been long upon; and have made ſome good entrance into the Application of it, there hath been Four Uſes made of this Point already, that hath flowed naturally from the Evil of Sin. There are yet divers more Uſes which are of great Concernment: wherefore we proceed to it.
Ʋſe V. If there be ſuch dreadful Evil in Sin, Hence then the Word of God that ſpeaks ſuch dreadful things againſt ſinners, cannot but be juſtified of all thoſe that know what ſin is. There are verie ſevere and fearful things, revealed in the Word againſt Sin. Now, ſuch as underſtand not what the Evil of Sin is, are readie to think them verie hard. For indeed, it is onlie by the word, we come to underſtand, wherein the true Evil of Sin lies. Paul to the Romans tels us, That before the Law came, he knew not Sin: And had I Preached theſe Sermons concerning the Evil of Sin before the Athenians,
the wiſeſt of Phyloſophers, they would have ſaid as they did concerning Paul, What new? What ſtrange Doctrine is this? And ſo it is like it hath been unto all thoſe who have no other rule to judge of things by, than carnal Reaſon and Sence. Thoſe who are not acquainted with the mind of God, revealed in his Word; they perhaps have ſtrange thoughts concerning all that hath been delivered; and think I have been but an hyperboler al this while: but certainly thoſe that judg of things according to the word, they ſee that there is a realitie in all that hath been delivered, and they juſtifie the Word in all; yea, they juſtifie the ſeveritie of the word againſt ſin, when they ſee it even againſt themſelves, for their own ſins; that's a good ſign, when the heart of a man or woman, doth not onlie juſtifie the word in general, but when the word comes moſt powerfullie, and ſharplie againſt his own ſins; yet he lies under the power of the Word, and ſaith, It is good, and holy, and righteous, the word of the I ord; though it ſpeaks bitter things againſt his own ſins. There are many men and women that have ſome ſeeming good affections, and ſome tenderneſs of ſpirit, and would ſeem to melt at a Sermon, when ſome truths be delivered to them: but when the ſeveritie and ſtrictneſs of Gods Juſtice, in the word is preſented before them, their hearts flie off, and they ſeem to be verie hard things. We have a notable example for this in Luke 20. if you read in the ſtorie before, you ſhall find the people ſpoken of, were much ſtirred, with many
things they heard of in the Word: but in the 16. verſe, when Chriſt told them he would come and deſtroy thoſe huſband-men that had uſed the meſſengers ſo ill that were ſent for fruit, and the Kings only Son too: He ſhal
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come and deſtroy thoſe Husbandmen, and give the Vinyard unto others; and when they heard it, they ſaid, God forbid. Oh God forbid that there ſhould be ſo much ſeveritie: thoſe people, in this particular, diſcovering a ſlightneſs of ſpirit; that though they were people that ſeemed to have tender hearts, and were much ſtirred, and their hearts melted at ſome truths delivered: well, but yet when they heard of the ſevere Judgments againſt evil men; Oh they had more compaſſion in them than God had, & ſaid, God forbid that things ſhould be ſo hard; What? is not God a merciful God? and we hear of nothing but ſeverity; that there ſhould be ſuch ſeveritie in God, utterly to deſtroy, God forbid. Thus people now a daies, when they hear Arguments of Gods goodneſs, and mercy, their hearts be ready to melt and yeild, and they be affected, and ſtirred; but when they hear the ſeveritie of Gods Juſtice againſt ſin, Oh then God forbid that there ſhould be ſuch hard things, God forbid theſe things ſhould be true. Certainly Brethren, you cannot have any true meltings of Spirit wrought in you, nor work of Gods Sanctifying Spirit, unleſs you find ſuch a principle in your hearts, as ſhould cauſe you to fall down and tremble, and yeild unto the Juſtice of God, and the ſeverity of the Word againſt ſin; except you find a willingneſs
to juſtifie God and his Word in all the ſeverity that he doth reveal againſt you in your own ſins. I his is the Fifth.
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.
Uſe VI. ANother Uſe is this, If there be ſo much evil in ſin, Then what a miſerable condition are thoſe in that be full of ſin, w
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oſe hearts and lives are filled up to the brim, to the very top, exceeding full of ſin. Is there all this evil (that I have ſpoken of) in the nature of Sin? in one ſin? (as you have heard) ſuch dreadful evil in the leaſt ſin? Oh Lord, what a condition are thoſe in (I ſay) that are guilty of an infinite number of ſins? It is ſaid, Eccleſ. 9. 3. The hearts of men are full of evil, full of ſin: it is true of all the ſons and daughters of men in the world that their hearts be full of ſin. A toad is not ſo full of poyſon as the heart of every man and woman in the world is full of ſin: and that which thou art full of, is ſuch an abominable thing in the eyes of God, as you have heard: yea, and as their hearts are full of ſin, ſo they be fully ſet to do evil, Eccleſ. 8. 11. Becauſe
Sentence againſt an evil work is not ſpeedily executed, therefore the hearts of the ſons of men are fully ſet in them to do evil: this is true of all; in their natural condition, their hearts are full of evil, and their hearts are fully ſet in them to do evil. All the actions that ever thou didſt do, all the thoughts of thy mind, and the words of thy mouth; all the actions of thy life, ever ſince thou wert born, hath been nothing elſe but ſin, if thou be in thy natural eſtate. This we dare avow, and ſpeak as in the preſence of God, That every man and woman not yet converted, had never any thought▪ never ſpake word, never did any action in all their lives, but they ſinned againſt God. And if Sin be to evil, what an evil caſe are thoſe men in, who be ſo full of ſin? in all that ever they did in all their lives, yea, their beſt actions; how full of ſin be thoſe? and how miſerable is their condition, in that regard; who have given up themſelves to follow Sin with greedineſs? Are there not ſome of you before the Lord, whoſe conſciences cannot but
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el you that you have given up your ſelves to follow the luſts of your own hearts with greedineſs? to ſatisfie them to the full? and all your grief hath been, that you could ſatisfie them no more: this hath been the condition of many who have lived in a courſe of ſin all their daies; yea, and it may be againſt conſcience alſo; who have been guilty, not only of multitudes of ſin, but guiltie of ſuch multitudes with woful aggravations, as againſt light, againſt means, againſt vows: Certainly if Sin be ſuch an evil in its own
nature, though but any one, if God ſhould ſet but the leaſt ſin, but of thought, upon a mans heart as he may do, he would
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ink the ſtouteſt-heart down to the bottomleſs gulph of deſpair; then what will become of thee if God come to ſettle all thy abominations upon thy heart altogether? The Floods of ungodly men (ſaith David, Pſal. 18. 14.) hath made me afraid: The word Men there, is not in the Original; but tranſlated by ſome, The floods of wickedneſs have made me afraid. Certainly if God diſcover the floods of thoſe wickedneſſes that your conſciences may tell you, you have been guiltie of it cannot but make you afraid: if God come, and ſet all thoſe ſins in order before thy face, it will be a moſt dreadful Object and Spectacle. Let me make uſe of that Phraſe, Job, 6. 12. Is my ſtrength the ſtrength of ſtones? and my fleſh of Braſs? So may I ſay unto thoſe who have ſuch woful guilt of ſin upon them; What is thy ſtrength the ſtrength of ſtones, and thy fleſh of braſs? that thou canſt bear the weight and burden of ſo many, and ſuch horrible tranſgreſſions as thou haſt been guiltie of? when thou heareſt that there is ſo much evil in one ſin, and that in the leaſt Sin. We reade, Leviticus, 16. 22, 24. of the Scape Goat, that when Aaron and his Sons the Prieſts, ſhould come and lay his hands upon it, and put the Sins of the people upon him, he was to go into the Wilderneſs, into a deſolate place among the wild beaſts there; to note the woful condition of a Sinner that hath the guilt of multitudes of Sins upon him; when he is like that
Scape Goat to go into the Wilderneſs among wild beaſts readie to tear him. Thy condition is worſe, except thou art delivered from the guilt of ſin; I ſpeak of one under the guilt of ſin, it is like to be worſe with thee, thou art in a worſe condition, than if thou wert to live among Tigers, and Bears, and Dragons, readie to tear thee: Certainly thy eſtate is far worſe. If thy bodie were full of ſores, thou wouldeſt think thy condition very ſad, it would cauſe much dejection of Spirit; but for thy ſoul to be full of Sin, to have ſo much Sin, is worſe than if thou hadeſt plague ſores upon thy bodie from head to foot. If you ſhould ſee a man, all over from the crown of the head to the ſoal of the foot, full of plague ſores, you would think that man in a ſad condition: Certainly the ſtate of every man unconverted, is far worſe, becauſe he is all over full of Sin, that hath ſo much evil in it.
As for that Doctrine of the fulneſs of Sin in the heart and life of man, that will require another and larger Treatiſe by it ſelf; therfore I do not intend to fall upon that Doctrine, how man is full of Sin in his heart and life; that may be done hereafter: but only for the preſent, to preſent this Meditation before you; If ſo much evil be in every Sin, then the fulneſs of Sin muſt needs put a man or woman in an evil and ſad condition: Pſal. 73. 10. God ſaith, He will wring out to the wicked, a full cup of wrath, to thoſe full of Sin. Job, 20. 11. there it is ſpoken of the wicked and ungodly, That their bones are full of the ſins
of their youth: thy life is full of ſin, thy bones may be full of the ſins of thy youth: many youths, yong people, run on in great iniquities in the times of their youth; and multiply ſins, and ad Sin to Sin: well, know that thy youthful ſins, may prove thy ages terror; and thou that art ſo full of Sins when yong, and given up to all kind of Sin now, hereafter thy bones may be full of the Sins of thy youth. Thus much for this Uſe likewiſe, becauſe that it would require a Doctrine by it ſelf. I proceed to another.
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.
Uſe VII. IF there be ſo much evil in ſin as you have heard, mark then further what follows: What a dreadful thing is it for men and women to delight in ſin, and rejoyce in ſinful waies, to make a ſport of ſin: What infinite impudency is this for a Creature to make merry and rejoyce in Sin againſt God? Haſt thou nothing to be merry withal? Haſt thou nothing to rejoyce in but ſinning againſt the Almighty? What? ſhall there be ſo much revealed to thee concerning the dreadful evil of thy ſins, and yet you ſo far from being convinced,
that there is ſo much evil in it, as you rather look upon it, as having more good in it, than there is in God himſelf, and Chriſt, and Heaven, and all the glorious things of eternal life? for ſo doth everie man and woman that makes anie ſinful way their chief joy; I ſay, they are ſo far from being convinced of ſo much evil in it, as hath been declared, as that they do rejoyce in it, as if there were more good in it, than there is in God himſelf, or Chriſt, or anie thing revealed in the Word concerning the treaſures of the riches of the grace of God in Chriſt; this is horrible wickedneſs: it is an horrible evil in thy heart, that ſuch an evil as ſin is, ſhould be ſo ſuitable to thy heart; that there ſhould be anie ſuitableneſs between thy heart, and ſo great an evil as ſin is: yea, note that thou haſt a verie curſed heart, that ſhould be ſuitable to that which is ſo evil; a verie poyſonous heart, that there ſhould be ſo much agreement between that which is ſo poyſonous, and the temper of thy heart: True, a toad will take poiſon, and it is ſuitable to it, it lives upon it, and takes delight in it, as you do in meat and drink: Now thoſe that can make Sin their meat and drink; as Chriſt ſaith, It is meat and drink to do the Will of my Father; ſo it is meat and drink to manie ungodly men and women to do wickedlie. Now hereby thou art declared to be a toad, to be of a venemous nature, that haſt ſuch a ſuitableneſs between thy Nature and Sin. Sure nothing but a venemous toad can delight in poiſon: ſo nothing but a heart more venemous and loath ſom
than a toad is to the daintieſt Ladie in the world to put a toads head to their mouth; I ſay, none but ſuch a heart can take delight in a ſinful and ungodlie way. Suppoſe there were a ſuitableneſs between the corrupt humors in thy ſoul and ſin; yet now thou haſt heard ſo much of the evil of it, it is a curſed madneſs in thee to take delight in it, becauſe it is ſuitable to thy Nature: What canſt thou delight to drink ſweet poiſon? becauſe poiſon is ſweet, and comes to be ſuitable becauſe of the ſweetneſſe? If thou know it to be poiſon, and ſtrong poiſon, what a madneſſe were it in thee, to drink a
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ll draught only becauſe 'tis ſweet? There is the ſame madneſſe in all men and women in the world that can take pleaſure in ſin, becauſe there is ſweetneſs in it, and the ſuitableneſſe of it unto their corrupt nature. There is not only difference, but contrarietie between thy heart and a godlie mans; a godlie man or woman had rather ſuffer all the torments in the World, than endure that which thou makeſt thy chief Joy. What a contrariety to God, and the Nature of God? what a difference between the Nature of God and thee? That which is a burthen to the Spirit of God, is the moſt delightful thing in the world to thy ſpirit. Yea, what a deſperate heart haſt thou, that that which murthered Chriſt, thou canſt delight in. Certainlie where there is delight and pleaſure in Sin; Sin increaſeth infinitelie; there muſt be moſt deſperate increaſe of Sin. For as it is with grace, thoſe men and women that have gracious hearts, and come to make the waies of
godlineſs their delight once; Oh they grow up in godlineſs; no men and women grow up in godlineſs ſo as theſe do that come to make the waies of God their delight. If you would grow up in grace, make the waies of God your delight, and then you will grow in grace. So contrarilie, thoſe men and women that come to make anie waies of Sin their delight, and joy of their hearts, they grow up in ſin, in a moſt dreadful manner. And be it known unto you, that according unto the meaſure of your delight in Sin, ſo ſhall be the bitterneſs and torment that you ſhal indure herafter. As Rev. 18. 7. it is ſaid of Babilon, So much as ſhe hath glorifed her ſelf, ſo much torment give her: So God will ſay of all ſinners, that hath taken pleaſure in unrighteouſneſſe; So much as you have rejoyced in ſin, ſo much torment give that ſoul. Yea, the time will come that God will take as much delight in your deſtruction, as you have delighted in ſinning againſt him. Prov. 1. latter end, God will laugh at their deſtruction, and mock when their fear cometh: Is there never a man or woman here in this congregation that hath committed ſin and laughed at it? or made ſome others commit ſin and laugh at it? I ſpeak to you as in the name of God, Is there not one man or woman whoſe Conſcience tels them, I have ſworn an oath, or told a lye, and laughed at it? made another drunk and laughed at it? Doſt thou laugh at ſin? rejoyce at ſin? take heed, come in quicklie, thou hadſi need fall down and mourn bitterlie at Chriſts feet; otherwiſe certainlie thou art the man or
woman at whoſe deſtruction God will laugh another day. It were thy wiſdom rather to howl and cry out in anguiſh of Spirit, becauſe of Sin, than to make it matter of jollitie and joy; Let us all take heed of making our ſelves merrie with ſin: We muſt not play with edge tools: There is a notable place we have Prov. 26. 18, 19. As a mad man, who caſts fire brands, arrows, and death, ſo is the man that deceaves his neighbor, and ſaith, Am I not in Sport? I beſeech you conſider this text, many of you will cozen and cheat your neighbors, and when you have done, make a jeſt, and mock of it that you cozened and cheated: ſo what the holie Ghoſt ſpeaks to ſuch a man, and this Scripture culs out that man and woman whoſoever they be that ever deceaved their neighbor. And afterwards when they come among their companions, laughed at it. As mad men or women (mark what the text ſaith) who caſts fire-brands, arrows, and death; ſo is the man that deceives his neighbor, and ſaith, Am I not in Sport? and it is but a jeſt, and a matter of nothing, and can jeer him, when he hath done: mark, this is a mad man that caſts fire-brands, arrows, and death; Oh that God this day, would caſt a fire-brand, and arrows, and every ſentence of death upon thy heart that haſt been guiltie of this, and not humbled to this day for it, Oh it is the fool as I have ſhewed, makes a mock of ſin. What? Canſt thou commit a wickedneſſe, be drunk, or unclean, or filthie, and then thou afterward go and tell thy companions, and make a ſport, or a mock at ſin? Thou art one of the
fools in Iſrael, and God this day caſts ſhame in thy face; thou haſt ſhame caſt in thy face even by the Almightie this day out of his Word. Certainlie Brethren, if we underſtand what the evil of Sin is, when we are in any company, where men and women be never ſo merry; if there were but one wilful ſin committed among them, anie one apparent ſin, it were enough to damp all the joy that day; and indeed it ſhould be ſo. We reade of David when he carried the Ark, a gracious work, and there was but one ſin committed, in touching the Ark unadviſedly, and it damped all the joy. And certainlie, it was the ſin from which there was more cauſe of damping the joy, than from the puniſhment; for there was more evil in the ſin, than in the puniſhment: Now you ſhall have many men and women in merrie Meettings, and Companie, they be merry, and eat, and drink, and laugh: well, but abundance of ſin is committed in the Companie, but not one whit dampt all that day; but can go on in their mirth, and tales, and laughing; go on as freelie and fullie, as if there were no ſin committed. Be it known to you this day from the Lord, any of you that have been in anie Companie, merrie and jollie, and yet ſin hath been committed before your eyes, and you have heard it with your ears, if it have not dampt your joy and mirth; know your hearts be not right with God; and it is a ſign your hearts have been vile, curſed hearts, that when you have ſeen ſin committed in your companie, yet you can go on with joy. Suppoſe in your company,
in the midſt of your mirth, one takes a knife and ſtabs himſelf into the heart; would not this damp your joy? would you goon in your mirth ſtill? would not all your joy be gone? when you be in companie and hear one ſwear, if you had eyes you would ſee them even ſtab them ſelves to the heart: and there is more Evil in this, than in the other; and yet you can go on in your joy and mirth, though ſince you ſate down there hath been fortie oaths ſworn there. We reade in the 2 Sam. 13. 29. at the feaſt of Davids Sons, Abſaloms inviting of Amnon to dinner, Abſalom bids his ſervants, whem Amnon was merrie, to ſtrike him to the wall; and they did ſo: and then every one of the King's Sons gat up, and all their mirth was done, though they were very merrie before. So if your hearts be right when you are in companie, and hear one ſwear, or blaſpheme Gods Name, or ſpeak againſt Religion, it would be as much as if one were ſtab'd in the room, all the mirth of that day would be gone if your hearts were right. And do not think this too ſtrict, that ſin committed by others ſhould damp your joy: Certainlie, the thing is moſt reaſonable, and apparent as poſſibly can be, to convince anie mans Conſcience, that underſtands what the Evil of Sin means: and yet many of you have not onlie continued your joy, but have been joyful and jocond, the rather becauſe ſin is committed in the companie. As ſuppoſe one make a jeſt upon Religion, and ſcorn Profeſſion, you laugh with them, and make merrie with them. When one makes a lye upon Religion,
you can laugh and be merrie: Oh certainlie, if you have anie Conſcience at all, you cannot but be this day convinced of horrible ſin againſt God. Suppoſe thou wert in merrie companie, and thou ſhouldeſt hear of a certain, that tydings is come, that thy Ship is caſt away, and that thou haſt loſt all that ever thou didſt venture in that Ship, wouldeſt not thou give over▪ wouldſt thou go on? wouldſt not thou ſay it is time for me to be gone now? and doſt thou not account more the hazard of thy own ſoul? and the ſoul of thy brother? than of thy Goods? Certainlie, thy heart cannot be right with God. Oh! take heed than in your merrie Meettings; we do not denie but men and women may be ioyful, and eate, and drink together, and delight themſelves in the Creature, but it muſt be ſo, that it muſt be without apparent ſin: I know there will be natural infirmities in anie action; but I ſpeak of open and apparent wickedneſſe; joy muſt not be when there is apparent wickedneſſe. You think godlie people are not for Societie and good-fellowſhip; indeed you cannot expect they ſhould be joyful and merrie, but that they ſhould rather be melancholly and heavie, and ſad in your companie, when they ſee ſo many ſins committed there: what would you have them merrie when they ſee the companie inbrue their hands in their fathers bloods? would you have the Son merrie, when the companie imbrue their hands in his Fathers blood? Certainlie everie godlie man or woman, when they come in companie, and ſee ſo manie ſins committed,
they do actuallie and reallie ſee you ſtab and imbrue your hands in Gods blood: when you rejoyce in the Lord, they can be as merrie and joyful as anie of you all: and have ſweet comfort in your companie; but not when ſin is there committed. Manie of you when you have been in merrie companie, when you are gone, you can report, Oh we were to day in ſuch a place, and we had ſuch merrie companie, it would do ones heart good to be among them; we were ſo merrie and jocund, we had a brave time. Well, but was there no apparent wickedneſſe committed in your companie? never an oath ſworn? no exceſs in the Creature in drinking? no ribaldry talking? you never think of that, as if that were nothing at all, it did not abate the leaſt of thy joy: Certainlie thy heart is not right, thou knowſt not what ſin means, thou muſt know it after another manner.
One Particular more, becauſe tis uſeful, and theſe This was Preached at Stepney the 26. of February. merry times are moſt pleaſing among the yonger people, when they come abroad in company, they will make a ſport of ſin, and think nothing of it. I will apply one text of Scripture to that ſport of yong men, when they ſeek to make one another drunk, or ſwear, and ſpeak wickedlie, and rejoice in it: 'tis juſt like that ſport, 2 Sam. 14. Abner ſaith to Joab, Let the yong men ariſe and play before us: and obſerve what play this was; then there aroſe and went over twelve men of Benjamine, which pertained to Iſhboſheth the Son of Saul, and twelve of the ſervants of David, and they caught every one his fellow by the head, and thruſt
his ſword in his fellows ſide, ſo they fell down together: and this was their play. So it is with yong men, many times when they come into companie, yong prophane men, they come to play, and make ſport, but it is in the furtherance of Sin one in another; and they do but as it were take the ſword and thruſt it in one anothers bowels, and what in them lies, to be their ruine and eternal deſtruction for ever.
CHAP. LIX.
Uſe 8. If there be ſo much Evil in sin, than every ſoul is to be humbled for ſin.
Uſe VIII. IF there be ſo much Evil in ſin as you have heard, Hence the Conſideration of what hath been delivered, ſhould cauſe al your hearts to be humbled for the ſins your Conſciences tels you, you be guilty of: not onlie thoſe that are ſo full of ſin, but everie womans Child hath cauſe to apply what hath been ſaid, and to be humbled in their ſouls before the Lord for that woful guilt they have brought upon themſelvs. And now I ſpeak to every ſoul, for there is none here but have much ſin, they be guiltie of: Now Oh thou ſinner whoſoever thou art, charge
upon thy ſoul what thou remembereſt concerning the evil of ſin, charge it upon
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hy own heart, labor to bring it with power upon thy own ſpirit; bring thy ſin with all the aggravations of it that poſſible thou canſt, and lay it upon thy heart, and labor to burden thy heart, to make thy ſpirit ſenſible of it: open thy conſcience, and let in all theſe Truths thou haſt heard, ſuffer the Law to come with power, and though it doth ſlay thee (as Paul ſaith, when the Law came, ſin revived, and I died) though it ſlay thy ſoul, open thy boſom, and let it come: go to the verie pits brink that ſin endeavors to plunge ſoul and bodie in eternallie; be willing to go to the pits brink, and ſee what there is in the verie pits brink, and upbraid thine own heart for the hardneſs of it, and think with thy ſelf thus, Lord, what a heart have I? I can be troubled for everie little loſs and affliction, but Oh the hardneſs of my heart, for ſin I cannot be affected, it yeilds and ſtirs not; for anie pettie loſs, or if anie croſs me, what a diſturbance is there in my ſpirit then? but little or nothing for my ſin; Oh what ſhall become of this heart of mine? what ſhall I do with this heart of mine, thus hardened from the fear of the Lord? what? wil ſin bring confuſion upon the whol Creation? what ſhall then become of my ſoul, if ever I come to anſwer for my ſin my ſelf? Certainlie my Brethren, God muſt have glorie, and therefore we muſt be humbled for Sin, ſeeing there is ſo much evil in it: it cannot poſſibly be, but that God muſt expect to ſee all his poor Creatures that
have been ſo guiltie, to lie down abaſed, and humbled, as poor, wretched, miſerable, forlorn undone Creatures by reaſon of ſin. It is a mightie diſhonor to God that ever we have ſinned thus againſt him, as we have done: but that we ſhould not be ſenſible of it; this ads as great diſhonor unto God as the former Sin did. When a man or a woman commits Sin, they diſhonor God in that; but being not ſenſible of it after committed, is a greater diſhonor to God than the commiſſion of it was: and the longer they continue unſenſible of their ſin, the more deſperate their Sin againſt God grows: for if thou haſt not anie ſence of Sin, but goeſt on, in a little time thou maieſt come to be paſt feeling, as the Scripture hath the Phraſe, being paſt feeling: So manie men and women, firſt they begin not to be troubled for ſin, and put it off; at length they come to be paſt feeling, and if thy heart be unſenſible of the evil of it, then ſin grows exceedingly: So ſaith the Scripture, Being paſt feeling they give up themſelves with greedineſs to all laſciviouſneſs, and wantonneſs. What is the reaſon men and women give up their ſouls to ſin, to laſciviouſneſs and wantonneſs with greedineſs? Becauſe they be paſt feeling. Oh the hardneſs of the heart in Sin; the ſtone in the heart, is worſe than the ſtone in the bladder.
Object. But you will ſay, If I labor to bring the weight of ſin upon my ſoul, you have told us there is ſo much evil in ſin, that if God ſhould but bring, and ſet it upon my heart, it would ſink my heart, and bring me to deſpair; we had need labor to put off the weight and
burden of it then; and yet now, after you have told us the heavy weight of it, do you labor now to bring the weight and burden of it upon our ſouls?
Anſw. Yes Brethren, To bring the weight and ſence of Sin, is that I labor for; not to bring more guilt, but the ſence and burden of ſin; and this is not the way to bring you to deſpair. But firſt learn what I mean by this, that you may learn, not to be ſo ſhie of bearing the weight of Sin, as before you have been; but to be willing to take up the burden; for there is no danger of deſpair in this: If there come deſpair, it is rather when God ſhall force the burden of Sin upon your ſouls; but if God ſee a man and woman free and willing to lay the weight and burden of ſin upon themſelves; to that end that they may be humbled before the Lord, and give glorie to God: Certainly God will take care of that ſoul, it ſhall never ſink under the burden of ſin. This now, as in the name of the Lord, I pronounce to you; everie ſoul that is willing to bring the weight of Sin upon himſelf, to that end that it may be humbled, and give glorie to God; my life for that ſoul, that ſoul ſhall never ſink under the burden of ſin; certainlie God will take care of ſuch a ſoul, that it ſhall not ſink under that burden: therfore be as willing as you will, to let as much weight of Sin as will, be upon your heart, and the more willing you be, the greater is the care of God over that heart, that it ſhal not periſh. But 'tis the way to deſpair, if you upon the hearing of theſe things, come to be ſhie of meditating upon ſin, and be loth to entertain
thoſe meditations, that may work the weight of Sin upon your own ſouls. Now it is juſt with God, when he ſhall come and force the weight of ſin upon you, and lay the burden of it upon your ſpirits, then to let you ſink under the burden of it, for God to behold you ſweltring under the burden of it without pittie and compaſſion; and your own Conſcience will be readie to tell you ſo; yea, now the weight of Sin is upon me, but is forced whether I will or no; now God may juſtlie let it lie: This is a ſad and a ſinking thought; and if anie thing let ſin lie upon the ſoul, that it ſhall never be purged, it will be this; When the Spirit would have brought Sin in the weight of it upon my Conſcience, I put it off, and now God puts it upon me, and therefore it troubles me thus. Therefore be willing to be humbled, and know, if you be willing, Jeſus Chriſt is appointed for that end to raiſe you up; and there is as much power in the Goſpel to raiſe your heart, as there is in ſin to preſs down your heart, if you be rightlie burdened with it.
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.
Uſe IX. ANother Uſe is this, If there be ſo much evil in Sin, Then the conſideration and meditation of all that hath been ſaid, ſhould be a mighty cry unto all, to turn back, and ſtop in the waies of ſin. Oh thou Sinner, whoſoever thou art, in whatſoever place of the Congregation thou art; God hath brought thee by his providence to hear or reade theſe Sermons concerning the evil of Sin; know that all theſe Sermons that have been preached unto thee, they be all but as one loud, loud crie to thy ſoul, ſtop, ſtop; Oh Sinner in thy ſinful courſes, ſtop here, turn, turn; Oh Sinner out of thy ſinful waies, turn, turn, why wilt thou die? why wilt thou die? Oh wretched, ſinful ſoul, thou art loſt, curſed, undone, and wilt periſh eternally in that way thou art in; turn, turn, while thou haſt time: God cries, his Word cries, his Miniſters cries, Conſcience cries, all thoſe that have known what the evil of ſin means, cry to thee, unleſs thou wilt deſtroy thy ſelf, undo thy ſelf eternallie, ſtop in that way, for it is a dangerous deſperate way thou goeſt in, the verie road way
to the Chambers of eternal Death. As ever thou wouldeſt be willing God ſhall hear thy crie upon thy ſick bed, in the anguiſh of thy ſoul; thou wilt then crie, now Lord have mercie upon a poor, wretched, ſinful ſoul: Thou wouldeſt be glad (I ſay) that the Lord ſhould hear thy crie upon thy ſick bed and death bed: Now then, as ever you would have God hear your crie, when you are in the greateſt anguiſh of your ſouls upon your ſick bed, and ſee death before you, be willing to hear the crie of God to your ſouls at this preſent: and know, if you do not hear the crie of God that cries to you, to ſtop you in ſinful waies; then theſe verie words I have ſpoken to you at this preſent, may come in your mind, when you crie for mercie; and then you may think, Oh wretch, now I crie to God for mercy, but do I not remember ſuch a time? was there not a loud crie in my Ears and Conſcience, as from God, that I ſhould ſtop in my ſinful waies and courſes? and was not I then charged as in the Name of God, and as ever I expected God ſhould hear my crie in ſuch a time, that I ſhould hear his voyce? Oh it will be dreadful for you to hear ſuch a voyce as this, Becauſe you would not hear me, therfore I will not hear you. Therfore behold, I crie again in the Name of God, ſtop, ſtop, turn thee; Oh ſinful ſoul; alas! whether art thou going? from God, from Comfort, from Life, from Happineſs, from all good whatſoever, thou art going! I call Heaven and Earth to record, that theſe things that I have delivered to you concerning the evil of ſin, are the
Truths of God, and have been the Truths of God: And certainlie what I have delivered, and you read, concerning the evil of ſin, it will come and riſe up one day againſt everie ſinful man and woman that doth go on in anie known way of Sin; and it will prove as ſcalding lead in thy Conſcience: Everie Truth thou haſt heard, and everie Chapter thou haſt read, concerning the evil of Sin, I ſay, if yet thou goeſt on in any one known way of Sin, it will one day be as ſcalding lead in thy Conſcience; the dropping of ſcalding lead in the eyes of a man, will not be more terrible to him, than the droppings in of theſe Truths will be in thy Conſcience another day. Now it will be a ſad thing, my Brethren, if God ſhould ſend me amongſt you by his Providence, onlie to aggravate anie of your Condemnations: God forbid, there ſhould be this Errent ſent amongſt you, that anie of his Meſſengers ſhould be ſent for this end, to aggravate your condemnation: this is that which is the prayers of my ſoul, that this may not be the Errent I am ſent for, if poſſible; not to ſeal the condemnation of anie one ſoul: But this I know, except there be great reformation among manie, certainlie the verie Errand God intended in the concluſion (though I do not ſay that is the primarie, and firſt end, but it is that which will prove ſo in the concluſion) through the ſtubbornneſs of the hearts of ſinners, that will prove the Aggravation of their condemnation. Wherefore yet let me labor with your ſouls; who knows whether anie of you ſhall hear me preach anie one
Sermon more? whether ever God will call after you any more? to ſtop or turn in the waies of Sin? whether ever you ſhall hear the Word more? Perhaps God will ſear your conſcience, and ſay to him that is filthie, let him be filthie▪ God now ſpeaks to you, and cries after you, if you harden your hearts now, it is more than Angels or men know, whether ever you will have one crie more. Therefore let me abide here; tell me Oh Sinner what is it thou getteſt in waies of ſin that thou wilt dwel here? what is it the world hath to draw thy heart from the ſtrength of all theſe Truths delivered in theſe Sermons? Sure it muſt be ſome mightie thing when ſuch Truths as theſe, backed with Arguments from Scripture, ſtrength of Reaſon (as all theſe be) cannot reſtrain thee. Sure it muſt be ſome wonderful thing, that muſt over ballance all theſe Sermons, and all theſe things: what haſt thou ſuch a heart, that is ſet upon any ſinful way, anie ſecret hant of Sin, that thou findeſt ſuch good in it? that by it all theſe Truths are over ballanced? Certainlie there is no ſuch good in the world, if all Creatures in the world ſhould joyn together, to give ſome comfort to ballance theſe Truths delivered concerning the evil of ſin, all the Creatures in Heaven and Earth could not give ſuch things as would ballance it▪ Therefore certainlie thou art deceived; the refore return, return, Oh Shulamite, return▪ return. Oh that the Truths delivered in this Point might be as that ſudden amazing
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igh that came to Saul, when he was going o
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i
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courſes
of Sin, Acts, 9. there was an amazing Light came and ſtopt Saul in his courſe. Oh that God would cauſe the light of theſe glorious Truths delivered concerning this Argument, to be as an amazing light to thy ſoul, to ſtop you in the waies of Sin.
Object. Oh but you will ſay, We cannot ſtop, you put that upon our power, that God muſt do.
Anſw. 1 Firſt, For that act (I have told you) what power God gives, though you have none of your own; God gives power for the bare outward act; and do not ſay you cannot do this; you know what convincements you have had of that, therefore ſay no more you cannot: And though you cannot, yet God uſeth to convey power through the Word, while God calls upon Sinners to ſtop and mend, Gods way is then to convey power: But in the mean time though there be no ſaving work of grace come in; yet thus much by an ordinarie and common work of Gods Spirit may be done, God may cauſe a Sinner to reſolve whatſoever come of it, that way of ſin I dwelt in, I will never meddle withal; and ſo there may be a ſequeſtration of the heart from ſin, though not a full poſſeſſion of Gods Spirit come into the ſoul. As thus, It is many times with God and the Sinner, as with man and man; A man in debt, and not able to pay, an Ar
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eſt comes on his Goods, and there is a Sequeſtration of the Goods, but ſo as they are to lie in other mens hands; ſo as though they, be not quite take
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way from the Debtor, yet they be out of his power, he can have no uſe of
thē for the preſent, til the debt is paid; but whoſoever wil come & pay the debt, he ſhal have the goods. So wth the heart, when the ſiner comes to venture on Chriſt for pardon of ſin; the ſinner ſeeth I cannot over-rule my ſelf, ſanctifie my heart, overcome my luſts; however, God ſequeſters the heart for the preſent ſo far from them, that I will not go on in theſe waies again, I will not follow that Company again; there is a forbearance of thoſe acts of Sin; that though the heart could not ſanctifie it ſelf; yet it lies thus before the Lord, Oh Lord, do thou pardon, do thou come in, and Oh, let Chriſt pay the debt for my Sin, and let him take poſſeſſion of my heart, but in the mean time, Satan ſhall not uſe it, as before; and the waies of Sin, thoſe groſs waies I will forbear, though I die for it: I will rather ſit ſtill all my daies and never ſtir off my ſeat, than go to ſuch wicked Companie; and I will rather never open my mouth again, than ſwear, and ſpeak ſo filthilie; but Oh Lord, do thou diſcharge my ſoul, and take it to thy ſelf: and then comes in a ſanctifying work of God, to ſanctifie the ſoul, and ſave it. But Oh! that I might prevail thus far, That there might be but a Sequeſtration of the Soul from ſin this day; though Sanctification come not in, though the holy Ghoſt come not to rule in thy Soul; yet that there might be a Sequeſtration, that the heart might come and lie down, and ſay, Lord, come thou in, and take Poſſeſſion; but for thoſe delights and contents, I took in ſin before; I am reſolved, though I periſh for ever; I will not go
on in them hereafter. Here would be a good ſtop in the waies of ſin; for a man that goes in a dangerous way, he muſt make a ſtop before he turns, and conſider, Oh Lord, where am I? and whether am I a going? and is this my way? and then he turns. Now this I endeavor, if poſſible, to make a ſtop in ſinful waies; that you might conſider, Oh Lord, where am I? what am I a doing? what will become of me? Oh! that you might go away with ſuch thoughts in your boſoms. And then followes the next.
CHAP. LXI.
Uſe 10, & 11. If there be ſo much Evil in Sin, than turn to Chriſt, and bleſs God for Chriſt.
Uſe X. TO labor to drive your hearts to Chriſt; Oh then flie to Chriſt: Here you have revealed to you that which one would think would terrifie the hearts of men and women, and make them flie to Chriſt. One would think that revealed concerning the Evil of Sin, ſhould make heaven ring with cries to God for Chriſt; Oh! none but Chriſt, none but Chriſt; what would become of all your ſouls, if it were not for Jeſus Chriſt? were it not for that glorious Mediator ſent to be a Propiſiation for ſin, and to make an Attonement to the Father for Sin. Chriſt is
ſet up as that Braſen Serpent, that al thoſe ſtung in Conſcience with the venom and poiſon of ſin, might look up to the Braſen Serpent, and be ſaved. Is there anie ſoul, that by all I have ſaid, of the Evil of Sin, finds it ſelf ſtung with the poiſon of Sin? Know Chriſt is that Braſen Serpent that is ſet up for thee to look upon. If thou find Sin, as the avenger of blood purſue thee, Oh now run to Chriſt. If thy heart burn, and ſcorch in the apprehenſions of ſin; as the Hart brays after the water brooks, ſo let thy heart bray after Chriſt, there are cooling and refreſhing waters: then indeed, ſhal that I have delivered, be uſeful for the ſouls of poor creatures. When the Soul hath been before the Lord, crying mightilie to heaven for pardon, and part in Jeſus Chriſt, if ſo be after I have Preached all theſe Sermons, if God ſhall hear of Souls, getting alone in their cloſets, and crying out, Oh Lord, I never underſtood what the meaning of Sin was; Oh what a wretched creature have I been all my daies? now Lord, except thou have mercie in thy Son, in the mediation of Jeſus Chriſt, through his blood, his heart blood that was ſhed for ſinners; I am a loſt and undone Creature for ever: Oh Lord, that wch is done can never be undone; Oh Lord, let me find favor in thy Son, here I am, do with me whatſoever thou pleaſe, onlie a pardon; a pardon in Jeſus Chriſt, to deliver me from the guilt, and uncleaneſs of my ſin. Yea, now will God ſay here is ſomewhat done, when ſinners cries come up to heaven; what hath been doing
in this Congregation? what is the matter you come crying for Chriſt? heretofore your hearts were never ſtirred after Chriſt, what is the matter? why ſtir you ſo? who hath told you anie thing? As God ſaid to Adam, when God called, and he hid himſelf, when he comes out, he ſaith, I was afraid becauſe I was naked: ſaith God, Who told you that you were naked? So when poor ſouls cry to heaven for Chriſt, God may ſay to the poor ſoul, Why? what is the matter? who hath told thee any thing? As Chriſt ſaid to the Phariſees, Who hath forwarned you to fly from the wrath to come? So God will ſay, Why? what is the matter? who told you this? I hope ſome poor ſoul will have experience of this, when you go to pray for Chriſt, and you ſhall Pray after another manner than formerlie, when your Prayers ſhall be, even cries to heaven; when God ſhall ſay, Why? what is the matter? why cry you more than before? I hope ſome poor ſouls, can give a good account of it, and ſay, I ſee my ſelf loſt and undone without Chriſt; better be a Dog, or a Toad, or anie thing, than a man, if I have not Chriſt; becauſe they are not capable of ſin, and my heart is full of ſin; and I have heard the evil of it, and therefore Oh give me Chriſt or I am undone: Oh! ſuch a Soul will be exceeding acceptable unto God. And therefore, to ſuch a ſoul, I propound in the name of the Lord, the Doctrine of Life, and Salvation, and Peace; be it known therefore to you, God the Father, looking upon the ſinful Children of men, and ſeeing them all in a periſhing condition
by Sin, out of infinite bowels of tender compaſſion, he hath provided a glorious way of Mediation, of Propiſiation for Sin; and to that end he hath ſent his onlie beloved Son, out of his boſom, that hath taken mans Nature upon him, united in a perſonal union, to that end that he might be a fit Mediator to ſtand between a provoked God and ſinful ſouls; and this Chriſt hath born the full vials of the wrath of his Father, the curſe of the Law due to ſin; ſatisfied infinite divine Juſtice, made a full Attonement between God and ſinful man. Onlie upon theſe terms now, he doth tender and offer to everie poor wearied diſtreſſed ſoul, al that his Son hath purchaſed by his blood, all his merits, that they might be an attonement for thy ſin, a Propiſiation for thy ſoul, to diſcharge all thy ſin, that thou mighteſt come through him to ſtand acquited before the father for ever more. This is the ſum of the Goſpel, and this I preſent and Preach it, and offer it to you, and this not onlie to the leaſt ſinner, but to the greateſt ſinner in the world, this I preſent, as in the name of God, that is the meſſage we have in the name of God to deliver unto you; and now whatſoever your ſins have been heretofore, God onlie requires that your ſouls ſhould now ſtand admiring at the infinite riches of his Grace in his Son, and that your ſouls ſhould be taken off from the Creature, and Sin, and live upon Chriſt, ſurrender your ſouls to him, and caſt your ſouls on that infinite rich grace of God in him, and upon that inſtant, every one of your ſins, though never ſo
great and hainous, yet I pronounce in the Name of the Lord, everie one of them is pardoned, and all done away, as if they had never been committed, This is the Sum of the Goſpel unto thoſe that come to ſee their Sins, and be ſenſible of their need of Chriſt by their Sin.
Object. But you will ſay, This makes all you have done, but a little matter; if Sin may be done away thus, what need all this diſcovery of the evil of Sin? it is not ſo great an evil, if it may be thus waſh't away?
Anſw. Ah poor carnal heart, that ſpeaks thus! Is this a light or little matter? True, it is in a few words, in the end of a Sermon; but be it known to you, There is more in theſe words I have ſpake in this laſt half quarter of an hour, there is more of the glorie of God in them; than in Heaven and Earth beſide; not becauſe they come from me, but becauſe I have ſpoken that which is the Sum of the Goſpel; and in truth, in one Sentence of the Goſpel, there is more of the glorie of God, than in all Heaven and Earth beſides. You muſt be convinced of this, and know it is ſo; and if ever you come to be partakers of the good of the Goſpel, you will ſee it to be ſo. Oh Brethren! in that I have ſaid, there is the glorious Myſterie of Godlineſs; great is the Myſterie of Godlineſs, God manifeſt in the fleſh; the great Counſel of God, working from all Eternitie, is in this, in the Sum of the Goſpel. The greateſt work that ever God did, was in ſending his Son, and in the offer of his Son to Sinners that their ſins might be pardoned. Therefore think it not a ſmal thing, and hear
when I call upon Sinners to come and caſt their ſouls upon Chriſt. It is one of the gloriouſeſt works that ever was done, for a ſinful ſoul to come and cloſe with Chriſt the Mediator; and if once you come in, your hearts will be ſo full of the glorie of God, that preſentlie all the glorie of the Creature will be darkned in your eyes, and you will be ſo filled with the glorie of God, that you wil come to ſee the filthineſs of Sin this way as much as in anie way. All the Sermons I have delivered concerning the evil of ſin, will not ſet out the filthineſs of Sin to you, as that glorie of God that your hearts will be filled withal, as ſoon as you come to cloſe with God in this Myſterie of the Goſpel. Perhaps it is not ſo apparant to everie ſoul; but wait a while, and there will more of the evil of ſin be diſcovered in this, than in anie way.
Ʋſe XI. And then the Uſe that I ſhall make of it is this, If there be ſuch evil in ſin, then bleſs, bleſs God for Chriſt; Bleſſed is that man and woman whoſe ſin is pardoned, Pſalm 32. Oh bleſſed is he whoſe ſin is forgiven. Certainly it is a bleſſed thing, that ſin ſhould be forgiven; this requires a whol Sermon by it ſelf: I ſhall but name it now, becauſe I ſhal (it may be) hereafter ſpeak of this particularly, of the great Bleſſedneſs of the Pardon of Sin, onlie take notice of it; any that hath a comfortable aſſurance of their ſin being pardoned, go away rejoycing, Son, Daughter, rejoyce, your ſins are pardoned▪ there is enough in that word to bring comfort and joy to your ſouls.
CHAP. LXII.
Uſe 12. If there be ſo much evil in ſin, then it is of great concernment to be Religious betimes, and there by prevent much ſin.
Uſe XII. AGain; One Uſe more. If there be ſuch evil in Sin, Then it is of great uſe to begin to be Godlie and Religious betimes, for yong ones to come to be godlie betimes: why? Becauſe they may come to prevent ſo much evil and ſo much Sin. Oh happie thoſe that begin to be godlie when yong; you prevent a thouſand ſins, that others commit by their not knowing ſin betimes. True, if there were no other uſe of Godlineſs, than meerlie to bring you to Heaven, then you might ſtay till your ſick and death beds, and then be Religious, it were enough: but beſides bringing you to Heaven, there is uſe of Godlineſs to keep you away from Sin and Ungodlineſs; and there is enough in that to countervail anie pleaſure: ſuppoſe you yong people abſtain from ſome pleaſure, or joy that others have; the truth is, you have greater and better pleaſures; but ſuppoſe you had none but keeping of your ſouls from ſin, this meerlie were enough to countervail whatſoever
you ſuffer in the waies of God. There are manie converted when they were old, and what would theſe give for to be delivered from the guilt of ſome ſins committed when they were yong? When they look back to their lives, Oh this ſin I committed in ſuch a familie, and when I was an Apprentiſe in ſuch a place; Oh that I were delivered from them! Oh they lie upon my heart! Oh that vanitie and wickedneſs! Oh thoſe oaths I ſwore in ſuch a companie, among yong men! Oh thoſe Sabbaths I brake! Oh thoſe lyes I told, and the drunkenneſſe I was drawn to! Oh I cannot look back to theſe, but my thinks I could even tear my heart from my bellie, to think what a heart I had, to ſin againſt God, and multiplie Sin againſt Him. Thus at the beſt, when God awakens their hearts, they would give ten thouſand worlds to be delivered from the Sins of their Youth: And therefore now, you yong ones, ſeeing there is ſuch evil in Sin, Oh prevent it: You know how the Sins of Youth lay upon David, Remember not againſt me the ſins of my youth; therefore now prevent thoſe Sins that otherwiſe will lie ſo heavilie upon you, as that you will be forced to crie out, Oh remember not againſt me, the Sins of my Youth: Oh it is a happie thing to ſee yong ones good; and it is the greateſt hope that God will ſhew mercie to England, in that God begins to draw yong ones on in the waies of Godlineſs, ſo that we hope there will not be ſo manie Sins committed in the Age to come. We have cried out of the Sins of yong
ones; and one Generation that hath followed another, hath been but like the Kennel, the lower and further it goeth, the more filth it hath gathered; and ſo the lower Generations have gone, the more filthie they have been. But we hope God intends to turn the courſe, and to make Godlineſs as much honored, as it hath been diſhonored heretofore, and that there ſhould not be ſo much Sin in the next Generation. Heretofore yong people when they had daies of Recreation, what did they but multiplie Sin? what abundance of wickedneſs was committed by Youth then? and on Shrove-Tueſdaies, abundance of wickedneſs committed by Youth then; and ſo the Generation was filled with Sins of Youth. But now God is pleaſed to ſtir up the hearts of yong ones, that inſtead of multiplying of Sin, they be got together on ſuch daies, to Faſt, and to Pray, and make daies to attend upon the Word, and ſo avoid Sin: It is that certainlie, that doth encourage the hearts of Gods People to pray to him, and to ſeek him for mercie, that God gives hearts to yong people that they multiplie not Sin as heretofore. If there be anie here that have begun this, Oh go on in that way, and when others multiplie wickedneſs upon ſuch daies, get alone, and attend upon the Word, and recreate your Souls in the Word, and holie conference: true, God gives libertie to recreate, but let it he as it was wont to be with the Companies in London, though they did recreate, they would have their Sermons too. So inſtead of horrible wickedneſs
that was wont to be upon thoſe daies, as I ſuppoſe ſome of you can remember; upon Shrove-Tueſdaies infinite wickedneſſes was committed in the Citie, and thereabouts: we hope inſtead of wickedneſs, and joyning together in wickedneſs, there will be joyning together in the Waies of God: And thus doing, you wil encourage us in the Waies of God; and Peace and Mercie will be upon you.
CHAP. LXIII.
Uſe 13. If there be ſo much evil in ſin, Then its a fearful thing for any to be inſtrumental to draw others to ſin.
WEE are now to finiſh that Tractate about the greatneſs of the evil of Sin: It hath been an Argument that hath much encreaſed in our hands, like unto the bread, the Loaves that Chriſt did break unto the People, that in the verie breaking did multiplie; and ſo hath this Argument done: but we are now to put a period to it. Manie Uſes you know hath been made alreadie, as Corollaries and Conſequences, from that great Doctrine of the evil of Sin, that Sin is a greater evil than Affliction: The laſt day the eſpecial aim and intention of the Application was, Therefore
to drive Sinners to Jeſus Chriſt, ſeeing there is ſo much evil in Sin more than in all Affliction: Oh what need have we (who are ſuch great Sinners) of Jeſus Chriſt, that is the Propiſiation for Sin? I have only one Note to ad further on that, and we ſhall proceed; it is an Excellent Expreſſion I find in Luther, ſaith he, There is a great deal of difference between the Conſequencia Legis, and Conſequencia Evangelii. There is a Conſequence of the Law, and that is this, Thou haſt ſinned, and therefore thou muſt be damned: But the Conſequence of the Goſpel is this, Thou haſt ſinned, therefore go to Jeſus Chriſt; that is the Argument the Goſpel uſes from Sin. But paſſing by all we have ſaid concerning that Uſe, we proceed to further Applications that are behind. Four or Five Uſes we are to ſpeak of, and then we ſhall have done with the Point: I will be brief upon the firſt Two or Three, and the Two laſt we ſhall ſtick moſt upon.
Ʋſe XIII. If there be ſuch evil in Sin as you have heard, Hence then it is a fearful thing for any one to be inſtrumental to draw others to ſin. All that hath been ſaid in the opening of the evil of ſin, muſt needs ſpeak very terribly unto all that ever have been any way inſtruments to draw others to ſin in all their lives. Now, Oh that God would ſpeak to every man and womans Conſcience in this Congregation, that are conſcious to themſelves, that ever they have been any cauſe to draw others to ſin: Is there not
one whoſe Conſcience preſently at the naming of this Uſe doth even tell you, well, now God ſpeaks to me, for certainlie there hath been ſome that I have drawn to ſin, that I have been a means to further ſin in. If any one of you have ever been a means, by counſel, or adviſe, by approbation, by perſwaſion, by encouragement, by abetting of any, by joyning with any in anie ſinful courſe to draw them to ſin; know, that God ſpeaks to you.
Firſt, God tells you this; That if you had been born to do miſchief, you could not do a greater miſchief than this is; if you had been the means to undo men and women in their outward Eſtate, it had been nothing ſo much; but thou haſt what in thee lies, been a means to undo an immortal ſoul; yea; and to cauſe them to ſin againſt the infinite God; ſo that thou art guiltie of everie ſin thou haſt been a means to draw others to, and thou art worſe than thoſe that have ſinned; for thy act in drawing them to it, is a dreadful evil, and then that which they have done is thine too: Haſt not thou ſins of thine own enough to anſwer for before the Lord, but thou muſt have the ſins of another alſo? Doſt thou know what thou haſt done, in enticing others to ſin? either to uncleanneſs, drunkenneſs, to companie keeping, and breach of the Sabbath, and other ſins: Perhaps thou haſt brought them to pilfering and purloining, and many other particulars, and other waies that might he named; for indeed if we ſhould enlarge our ſelves in this Point, it
might well require a whol Treatiſe, but we muſt contract our thoughts. It may be there are ſome in this Congregation, that have been a means to draw others to ſin, and they be now in Hell at this inſtant for that ſin thou wert a cauſe of. What a ſad thing is this for any man or woman, to have this to lay to heart; I know I have drawn ſuch and ſuch to ſin, I have been a means (at leaſt) to further ſin in them; well, they be dead and gone, and they manifeſted no repentance before they died, and therfore for ought I know, yea, it is much to be feared that they be now in Hell, and now a tormenting for that verie ſin I was the cauſe of, and if the Lord gives me wages according to my works, I muſt thither to them: What? ſhall they be in▪ Hell for the ſins I brought them to, and ſhall I eſcape? is it anie way likelie and probable, but that I muſt follow, when as they be there for the ſins I brought them to? what ſhall the Acceſſarie be condemned and executed, and ſhal not the Principal? I am the Principal, and the other is but the Acceſſarie. Certainly there had need be a mightie work of humiliation, for thou art in exceeding danger that art the cauſe of bringing anie other to ſin, for it is that muſt needs lie exceeding heavie upon the ſoul of anie man and woman; if God never give you a ſight of this great evil; certainlie you periſh: but ſuppoſe God do give you the ſight of ſo great an evil, and you begin to be humbled; Oh this very meditation wil cauſe your humiliation to be full of bitterneſs, and will cauſe it to be very hard for
you to lay hold upon mercie and pardon; when you ſhall think thus, Ah were it for my own ſins only I were to anſwer for, I might have greater hope; but there be others ſins I drew them into, and they be condemned perhaps, and in Hel, and how ſhall I eſcape condemnation my ſelf? I do not ſay that there is an impoſſibilitie of pardon, for the Grace of God is infinite; and were it not infinite, it were impoſſible for ſuch a ſoul to periſh, and thou (that art the cauſe of it) come to be ſaved: I ſay, there is a poſſibilitie, but it is as if it were through the fire, if ever thou eſcape; do but thou conſider, if it ſhould be, that thou ſhouldeſt die in impenitencie alſo, as the other did, and that thou dideſt go to Hell, when you two ſhould meet at the day of Judgment, and he ſhould ſee thee, the cauſe that drew him to ſin, Oh what a grief it would be to thee, how would he curſe thee and the time that ever he ſaw thy face? that ever he lived in that Familie where thou livedſt? It may be ſome Parents have been a means to draw by counſel and advice, the Child to ſin; Oh the Child when he ſees his Parent at the Day of Judgment; how will he curſe the time that ever he came from ſuch Loyns? and ſuch a womans Womb? Oh that rather he had been the off-ſpring of a Dragon, and the generation of a Viper, than from the Loyns of ſuch a man and woman; you encouraged me to ſuch and ſuch waies of ſin, to oppoſition, and hatred, and ſpeaking evil againſt the People of God, the Servants of God that were ſtrict in their way; and
now you and I muſt periſh eternally: ſure in Hell they will be readie to caſt fire-brands in one anothers faces that have been the cauſe of ſin in one another in this world: and ſo Huſband and Wife, that lie in one anothers boſoms, if they be the cauſe of any ſin in one another, it may cauſe woful terror to them, and appear worſe than if a Serpent had lay in their boſom; for thoſe that draw others to ſin, do worſe miſchief than any Serpent or Viper in the world can do. You had need look to it betimes (I ſhall wind it up with this one Note) Whoſoever hath been the cauſe to draw others to commit any Sin; know this, That the leaſt that can be required, if God do give thee a ſight of thy ſin, and to be humbled for it, if thou doeſt go away out of the preſence of God, as having an Arrow darted into thy boſom for this, then I ſay, go away with this one Note: You be bound to make ſome reſtitution in a ſpiritual way as much as you can.
For this you know (I ſhewed before) in a mans temporal Eſtate when you have wronged, you muſt make reſtitution; if you will have mercie, you muſt make up the wrong as you are able: much more here, when you have wronged any in their ſouls; a Soul wrong calls for Spiritual Reſtitution, as well as Body wrong, or Eſtate wrong, calls for a Bodilie, or Eſtate Reſtitution.
Queſt. What do you mean (will you ſay) by this Spiritual Reſtitution?
Anſw. This I mean, That if thoſe be alive that thou haſt drawn to ſin, thou art bound to this part of Reſtitution; that is, To go to them and to undo what poſſibly thou canſt what thou haſt done; and now to tell them of the evil of that ſin, and to do them all the good for their Souls that poſſibly thou canſt: Now to ſhew to them, how God hath convinced thee, and what the work of God hath been upon thee, and how heavie and dreadful ſin hath been made to thee, and to beſeech them for the Lords ſake, to look to themſelves, and to conſider of their eſtates, and to repent of that their ſin, that you were the cauſe to bring them to: And ſo, if there be anie means in the world wherbie thou canſt do good unto their Souls, thou art bound to do it; yea, to them, their children, their friends, as you are bound to make reſtitution unto the next friends and heirs of thoſe that you have wronged in their goods, if the partie wronged be dead. So if thoſe ſhould be dead thou haſt drawn to ſin, ſuppoſe when thou waſt yong, thou dreweſt ſuch a man to drunkenneſs, adulterie, or the like, and they be dead and gone; thou art bound to do good to the ſouls of their Children: for know, according to the nature of the wrong, muſt the Reſtitution be; One text is obſervable for this, to ſhew that according to the nature of the wrong muſt the reſtitution be to the utmoſt that can be, Exod. 22. 5. If a man ſhall cauſe a Field, or Vinyard to be eaten, and ſhall put in his Beaſt, and ſhall feed in another mans field: of the beſt of his own field, and of the beſt of his own vinyard ſhall he make reſtitution.
This is the ſcope of the holy Ghoſt in this text of Scripture, That if anie one ſhall wrong another in his vinyard, or his field, he ſhall make reſtitution: (and mark what the text ſaith) not in anie ſlight manner, but of the beſt of his field, and vinyard: he muſt not ſay, I warrant my Cattel did not do any hurt, but eat a little of the worſt, and I will make reſtitution of the worſt; no, but muſt make reſtitution of the beſt of his field and vinyard: he muſt not think to get off with a barren peice of ground, but with the beſt muſt he make reſtitution. This ſhews what a full reſtitution God will have. So then if a man hath wronged his neighbor in his vineyard, tis not enough for him to ſay, I will make reſtitution in my barren ground; no, but out of his vinyard muſt he make reſtitution; ſo if he have wronged his neighbor in his field, he muſt not go and ſay, I will give a part of the Common, but of the beſt of his field muſt he make reſtitution; ſo if he have wronged another in his eſtate; he muſt give of his eſtate: and if the wrong be to the ſoul, the reſtitution muſt be to the ſoul; according to the wrong muſt be the reſtitution: And I beſeech you be convinced of this, All the ſorrow in the world is not ſufficient, without you make reſtitution; this is ſo cleer out of the word, and even by the light of nature and of Conſcience, that they may eaſilie convince themſelves, whoſoever doubts of the thing; nothing in Religion more cleer than this is, therefore reſtitution is required by God of thee, as ever thou wilt expect to find mercie.
This Argument (if God be pleaſed to ſet it home) will make many men and women, who when they were yong, were ring leaders to wickedneſs to others, Oh how forward would they be to good now, they would be ring-leaders to good to others now. I pronounce it as in the name of God, you can have no aſſurance of the truth of Repentance, except there be ſome indeavor in ſome degree to be as forward for God, now as thou haſt been in the waies of ſin before, if you have been Ring-leaders to the ſin of Sabbath breaking, you muſt be Ring-leaders to draw others to keep the Sabbath; and if you have been Ring-leaders to ungodlineſſe, you muſt be forward to draw others to godlineſſe. Oh take heed of this, it is a woful thing to draw others to ſin, ſeeing there is ſo much evil in ſin as there is.
CHAP. LXIV.
Uſe 14. If there be ſo much Evil in Sin, than there ought to be no pleading for ſin.
Uſe XIV. IF there be ſo much Evil in Sin as you have heard, hence then ſurely there ought to be no pleading for ſin; there is too much evil in it for any one in the world to plead for it; to make any excuſe, or any Plea for it: As if there be a notorious wicked houſe where there is much evil done in it, we account it a great diſgrace for any to Plead for it: If it be in Queſtion, and any Juſtice of Peace plead for wicked Ale-houſes it is a blot to him. If there were no ſin committed in it, it were not much; but if it be a notorious houſe for ſin, to Plead for it, is accounted a great blot. And now you that have heard of the great evil of ſin, will you ever open your mouths to deminiſh and excuſe ſin? and yet how ordinarie is this in the world? Some go to evil wicked company, and when they ſpend their times in drinking; Plead, Why? they muſt have recreation? I pray, what work do they tire themſelves withal that needs ſo much recreation? what ſervice do they do for God wherein
they ſpend their Spirits? and the ſtrength of their Souls in ſerving God, that they need ſo much refreſhing? And ſo when they ſpend whole daies in drinking and eating, why? they do but rejoice in the uſe of the Creature; and may they not keep Companie with ſuch men that be honeſt men? and ſo anie kind of ſin, wicked ribaldry talking, is but mirth; and notorious covetouſneſſe, but providing for their Familie; and horrible pride, but handſomneſſe; ſomwhat they will have to ſay, Pleas and Excuſes for almoſt anie ſin. Certainlie brethren, if we underſtood the nature of ſin, we would ſay as Jerubael, Let Baal plead for himſelf: So let ſin plead for it ſelf; never be heard to open thy mouth to plead for ſin in others, excuſe it in others; much leſſe in thy ſelf. Thoſe that be ſo full of excuſes and pleas for ſin, it is an evident argument God never diſcovered the evil of ſin yet to them; never cauſed the weight and burthen of ſin to lie upon their Conſcience, nor what we have mentioned of the evil of it. Oh! know thou haſt to deal with the infinite God, it is a matter of thy ſoul and eternal eſtate; and think not to put it off with vain pleas and excuſes; but ſet thy ſelf in the preſence of the eternal infinite God. Indeed if you have to deal with your Mothers, or Friends, you may put them off with excuſes for ſin; but if you would ſet your ſelves as in the preſence of God, and there ſet ſin before your eyes, you would not ſo eaſilie put it off with excuſes, as you do.
CHAP. LXV.
Uſe 15. If there be ſo much Evil in Sin, Then of all JƲDGEMENTS, ſpiritual Judgements are the greateſt.
Uſe XV. IF there be ſo much Evil in Sin as hath been delivered, then above all Judgements ſpiritual Judgements are the greateſt. Oh! what a dreadful thing then is it for God to give men or women up to ſin, this is the moſt fearful Judgement that can befal anie man or woman in the world, except God ſhould ſend them quick down to hell. Yea, it may be, if God ſhould ſend them quick down to Hell, and cauſe Hells mouth to open preſentlie, it would not be ſo great a Judgement as to give them up to ſin. And yet this the Scripture ſpeaks of; much of Gods wrath burning this way; God hardened the heart of Pharaoh, God gives up to a Reprobate ſence; he that wil be filthie, let him be filthie ſtill; he gives men up to their own Counſels: I might ſhew you divers texts of Scripture for this, but there are Two Things in this POINT, that requires large diſcuſion.
1 How can God that is ſo infinitly good, have a hand in ſin, that have ſo much evil in it? we
muſt clear God, that he is not the Cauſe of ſin in anie, but to ſhew how far God hath a hand in ſin, this would require a long time to open, which I cannot now do.
2 To ſhew how much dreadfulneſſe there is in this miſerie to be given up to Sin; to open to you the dreadfulneſſe of ſpiritual Judgements will require a long time alſo: Therefore becauſe I have reſolved to make an end of this at this time, therefore I muſt reſerve theſe Two things to larger diſcuſion. Only thus for the preſent upon what hath been ſaid, let this be the Prayer of everie one of you; Oh Lord, whatſoever Judgement thou ſendeſt upon us, deliver us not up to ſpiritual Judgments; Lord, give us not up to ſin; do not puniſh ſin with ſin; rather puniſh ſin with anie Affliction than with Sin: when God doth come to puniſh Sin with Sin, the condition of that man or woman is a very dreadful Condition, becauſe there is ſo much Evil in Sin.
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.
NOW we come to the Two laſt Uſes; we muſt inſiſt a little longer upon them: eſpecially the laſt, as having ſeveral branches.
Ʋſe XVI. Therefore if there be more evil in Sin than in Affliction; Hence, what a miſerable Condition be thoſe in, that have both theſe evils upon them, and that in a high degree. That Affliction doth make a man in a very ſad and miſerable condition, that ſence teacheth men and women; every one doth account thoſe men and women that are under great afflictions to be under great miſeries: well, but now you have heard in theſe many Sermons, how that there is another Evil, greater than all Afflictions. Now then, what if both theſe Evils come together, and concur both together to make a man miſerable? then he is a miſerable man every way. Then he is a miſerable man to Sence and Reaſon of men, to the judgment of the world; and then he is a miſerable man in the judgement of the holy Ghoſt too; in the judgment of God, and the
Saints, in the Judgment of the Word: when both ſhall come and joyn together to make a man to be miſerable, ſure theſe be miſerable perſons indeed. If a Child of God ſee a man in affliction, he will not preſently judg him miſerable, becauſe he doth not know; it may be he is godlie, if he be godlie, he is not miſerable, though he be afflicted; but the world preſently judges him miſerable, becauſe afflicted: On the other ſide, the world judges him not miſerable though he be ſinful, if he be not afflicted: On the one hand, the godlie man judges that man in affliction, not miſerable, if not ſinful; on the other hand, the world judges that man not miſerable that is not afflicted, though he be ſinful. But now when both theſe be together in one man, as a ſinful man, ſo an afflicted man in a high degree; this all judg miſerie. And what a companie of moſt miſerable wretches have we in this world? how manie in woful ſtraits and extremities, for the Bodie? in their eſtates, for want of bread, for want of cloaths, in want of houſe, in want of fire, in want of all neceſſaries that can be; their bodies diſeaſed, full of pains, their bodies deformed, their very parts of Nature exceeding loathſom, unfit for Service every way, in all outward appearance, for their outward eſtates extreamly miſerable; and yet together with this extreamly wicked alſo, extreamly ſinful: go into their houſes, there is nothing but beggerie, and miſerie there, and there is as much wickedneſs and iniquitie, as beggerie and miſerie: it may be theſe poor
Creatures thus miſerable, their hearts be full of Atheiſm, live without a God in the World, know not God, know not Chriſt, know nothing of their IMMORTAL SOULS, know nothing of another Life, live juſt like Bruit Creatures, in all filthie uncleanneſſe; it may be ſuffer for their wickedneſs before men, are whip't, put in the Stocks, or Cage, lie in dark Dungeons, in cold, nakedneſs, and hunger, and all for their ſin and wickedneſs: what woful Creatures are theſe, and how many hundreds, nay thouſands, have you of this kind of Creatures in this Stepney, that are ſuch objects of pittie, that me thinks ſhould make all your hearts bleed when you conſider them, and how many you have of them in this place: were it, I confeſs, that the charge of Souls in this place ſhould lie upon me, I ſhould think I had work enough to do with ſuch poor Creatures as theſe; if I ſhould live Methuſelah's daies, and ſhould make everie day to be more hours than twenty four; yet work enough for all my time; I ſhould think I had little time for any refreſhment any other way; knowing how many poor ſouls are in ſuch a condition that perhaps are not onlie outwardlie miſerable, and inwardlie poor; but their outward miſerie, encreaſeth by their inward miſerie, the one encreaſeth the other: As it is a great evil for ſin to bring affliction; ſo a great evil for affliction to encreaſe ſin as their affliction doth; there affliction puts them upon ſwearing, lying, prophanneſs, cozening, keeps them from ſanctifying the Sabbath,
ſeldom come in the Congregation: I perſwade my ſelf, there be thouſands belonging to this place, ſcarce ever heard Sermon in this place, ſcarce know whether Chriſt be man or woman, ſcarce know any more than if they had lived among the Turks; and yet theſe poor Creatures live miſerable lives every way for their bodies: Alas, I ſuppoſe there be very few of theſe I preach to now, that be Hearers of me now; perhaps God may have ſome love to ſome poor Creatures that may come creeping into the Congregation, that may hear me: this Exerciſe was intended for ſuch Poor that might come in the morning, for many of the Richer ſort had rather take their eaſe, and give them room enough; they might ſupply the want of their room, and yet how few of them come here: they, it may be, are at home (many of them) mending their cloaths, or perhaps at ſome worſe exerciſe on the Sabbath; and thus have neither God, nor the World; are miſerable here, and like to be eternally miſerable. If there had been given to this Place by the Parliament, or any other, ſo much, as that everie Sabbath day morning, ſixpence a piece ſhould have been given by way of dole; nay, if it had been but a twopenny dole, we ſhould have had abundance; whereas now ſcarce any once come: And as, not many mightie, not many rich or noble come, ſo not many very poor, and outwardly miſerable come. Me thinks when any of you look upon their condition, you ſhould have your hearts raiſed to bleſs God that hath made a difference
between you and them: and when you be croſt in your families, think with your ſelves, Why ſhould I be diſcontented becauſe I have this or that croſs? doth not God make my condition a thouſand times better than many hundreds that live neer to me? do not I everie day, nay every hour almoſt in the ſtreet, ſee hundreds of people, I would be loth to change conditions withal? And who hath made the difference? who hath put a difference between you and them? You that have Eſtates, and comfortable Yoke-fellows, and Children about you, that have your Tables ſpread, and Houſes furniſh't, and Lodging, and good Friends, and God hath made known Himſelf, and given his Ordinances unto you, and hopes of Eternal Life; Oh what a difference is between you, and ſuch wretched Creatures as theſe are? And yet there are many of ſuch poor Creatures thus afflicted, that (may be) look upon themſelves, and do acknowledg they be miſerable Creatures in regard of affliction, but never think themſelves miſerable in regard of ſin, they underſtand not that miſerie. But now I ſpeak to you who have heard theſe Sermons of the evil of ſin, or read them, I hope by this time you come to underſtand what a deal of evil there is in ſin, that ſo you may put both together, woful Affliction, and Sin. If there be anie here account themſelves miſerable by affliction, as I ſuppoſe (though you be not in that extremitie of povertie that others are, yet) many think themſelves miſerable by affliction, that little think your ſelves miſerable by ſin all this
while: nay, ſome may be have thought themſelves ſo miſerable by affliction that you have made out and meaſured Gods intentions of good to you hereafter by that; you have your Hell here for the preſent, and therefore think you ſhall have Heaven hereafter. This is the great Argument many men and women have, becauſe they have a Hell here, therefore they ſhall have Heaven hereafter. But be it known unto thee, if together with thine affliction thou ſtill remaineſt ſinful and wicked, thou maieſt have a Hell here; and a Hell Eternal hereafter alſo. Mark what is ſaid of Sodom, unclean and filthy Sodom who lived in all manner of filthineſs like bruit Beaſts; it is ſaid of them in the Epiſtle of Jude, ver. 7. Even as Sodom and Gomorah, and the Cities, about them in like manner giving themſelves over to fornication, and going after ſtrange fleſh, are ſet forth for an example, ſuffering the vengeance of Eternal fire. Mark, Sodom ſuffered the vengeance of Eternal fire, and yet Sodom ſuffered the vengeance of preſent fire; there came fire in this world, and brimſtoue, and conſumed them for uncleanneſſe who burned in Luſt; and yet for all the fire and brimſtone upon them in this world, the Holy Ghoſt ſaith, that they ſuffered the vengeance of Eternal fire; they were ſent down from fire in this world, to Eternal fire in that world to come So certainly, many people be ſent from miſery in this world to Eternal miſery; and all the miſeries on them in this world, be but the beginnings of miſery, but as the per-boyling of fleſh to the roaſting hereafter; they have a little
heat of miſery here, but 'tis but as the per-boyling to the roaſting in Hell hereafter. Know therefore, all thoſe that are miſerable here, and ſinful, and wicked; let them know, the Juſtice of God is an infinite ſtream, and there is never a whit the leſs to run becauſe of al that hath run before, but his hand is ſtretched out ſtill; as in Iſa. 5. 25. after God had ſpoken of dreadful wrath againſt his people, ſaith he, Therefore is the anger of the Lord kindled againſt his people, and he hath ſtretched out his hand againſt them, and ſmitten them, and the hills did tremble, and their Carkaſſes were torn in the midſt of the ſtreet; for all this his anger is not turned away, but his hand is ſtretched out ſtill. Mark, Gods wrath is ſo terrible, that hills and mountains tremble at it: We hope now, we that endured ſo much ſhall endure no more; mark what he ſaith next, For all this, his anger is not turned away, but his hand is ſtretched out ſtill: So though God have manifeſted ſome diſpleaſure, or brought woful miſerie upon thy Body, Eſtate, or Name, and yet thy heart not brought to the true work of Repentance; for all this, the hand of God is ſtretched out ſtill, and Eternally againſt thee, if ſo be thou return not from ſin. For thee to think there will be an end at laſt, becauſe thou haſt endured hard things, is juſt like the Fool I have read of, one that ſate by a running ſtream, a river, and he would have gone over, but he thought he could not yet; but there had a great deel of water run away, and he ſaw it ſtill running apace, and ſo ſate ſtill, hoping it would have done running before
night, nay ſaith he, it hath run a great deal, at laſt I hope it will be dry, and never conſidered it was fed by the Fountain, and was a running ſtream: Such is the folly of many people that think becauſe that they ſuffer ſomewhat now, ere long they ſhall ſuffer no more: Doeſt thou not know Gods wrath is a continual ſtream, fed from an Eternal Fountain? Some reaſon thus, Becauſe I proſper, therefore I hope God loves me: And others reaſon thus, Becauſe I am afflicted, I hope He loves me: but both theſe Reaſons will certainly deceive thee. Oh that I had here many of theſe people to ſpeak to, I would enlarge my ſelf much to them, for my ſoul even bleeds over them: Oh conſider, thou that art under great afflictions (if God have brought any ſuch poor Creature to this Exerciſe) conſider you are under great and ſore afflictions, and ſenſible of them; Oh if thou wert but delivered from ſin and wickedneſs, the greater part of thy miſery by far, were gone and over: What wouldeſt thou do to deliver thy ſelf from miſery? thou art in woful poverty, and in painful diſeaſes, and grievous extremities; Oh if one ſhould come to help thee, he would be a good Maſter that could but deliver thee from thy woful pain, and thy miſerable poverty and extremity. We know, if God do but give a heart to turn from ſin, the greateſt of thy miſery were gone, and thou wilt preſently be in a better condition than the greateſt Emperor, or Monarch, or Prince in the world, in a ſinful condition. I would but put this to any of thoſe poor
ſinful Creatures, ſenſible enough of their miſery by affliction; Suppoſe thou wert quite delivered from outward miſerie, and thou hadeſt an Eſtate given thee to live bravely, and in as great pomp as any Gentleman or Knight; ſo that thou that wert in great beggery and miſery, now comeſt to live like a man of faſhion: wouldeſt not thou think it a woful evil for thee, upon a ſudden to be put in the ſame beggery thou wert in before, in rags, and beggeſt for a farthing? If now thy Eſtate be changed, and thou rideſt in thy Coach, and haſt all thy heart can dedeſire, wouldeſt not thou account it a woful condition to be preſently put in that woful beggery and penury thou wert in before? This would ſink thy heart. Know, the commiſſion of any one ſin, is a greater miſery than if there ſhould be ſuch a change of thy Eſtate; if God ſhould give thee a heart to turn from thy ſin, perhaps thine affliction might be taken away, for it's a puniſhment for ſin; and as you know David ſaith, I have been yong, and now am old, yet never ſaw I the Righteous forſaken, and his ſeed begging their bread. And truly that he hath ſaid, I verily beleeve moſt of you may ſay, That in all your lives you never ſaw one, that you had good evidence of, to be truly godly and gracious, to go up and down as our common beggers in that woful perplexity. I do not ſay but godly righteous men may be in want and in need, but for my part I never knew any godly and righteous, but one way or other, God ſtirred up ſome to Releive them: Or if they
have been forced to ſeek relief of ſome, they have gone and made known their condition to others their neighbors, and ſo they have commended them to others, and thoſe to others, and ſo they are commended from one to another, that either know them, or by the recommendation of them that do know them, and ſo are releived. But to go in ſuch an extravagant way, from door to door a begging their bread, I hardly think you can give example of any godly have been ſo: And if God would but turn the heart of ſome poor, wretched, miſerable Creature, ſo that there might appear godlineſſe in them, God would provide for them. Its true, though there be not godlineſſe, we ſhould not let them periſh, God forbid; let them not want that which is abſolutely neceſſary, let them not ſtarve; yet the Scripture ſaith, Let them that will not work, not eat; let not us do more than the Scripture commands, to give liberty in ſuch waies as increaſeth ſin; and let not us nouriſh that which nouriſheth ſin; but inquire after them that be godly, and releive them: And if poor people would depend upon God in his wayes, he would provide for them. And know if thy Afflictions ſhould not be taken away, if thy ſin were gone, thou wouldeſt be far more able to bear thy Affliction: for a man that hath a ſore ſhoulder cannot bear a burthen, but if the ſoreneſſe be gone, he can bear it the better: ſo thy Affliction would not be ſo heavy, if thou wert godly, as it is now; nay, it would be ſanctified to thee, and thon wouldeſt bear them the
better. I confeſſe, this is hard to convince them that be ignorant of God & the nature of grace; but certainly there is a truth in theſe things; therefore though it be rare for God to come in with his ſaving grace into the heart of ſuch that be miſerably afflicted; though it is true, their Affliction doth not hinder, for were it not for their wickedneſſe, they might be happy; I would not make their Affliction greater than it is, they might be happy were it not for their wickedneſſe: but we ſee it ſo rare, becauſe their Education is ſuch, there is no good Principle in them, and nothing to work upon in them; being bred up in Atheiſm, therefore it is very rare. But becauſe it is ſo rare, ſo much the greater will Gods grace be, if God have ſome of theſe poor Creatures in this Congregation at this preſent, and ſpeak to their hearts; how much more rare would it be becauſe it is not often ſeen? what if God paſs by great, rich men, Noble men, Princes, and ſhall look into thy Cottage, and on thy miſerable Eſtate, and convert thy Soul, and ſhew mercie to thee: What! for God to ſet his heart upon thee! and give the Blood of his Son for thee! and to make thee an Heir with Jeſus Chriſt! give thee an Inheritance in the Kingdom of Glory, and in Life! to make thee come and reign with him Eternally! Oh the infiniteneſs of Gods grace, that ever God ſhould ſet his heart upon ſuch a poor Creature as thou art! Therfore go away with theſe thoughts; Oh wretched Creature, how have I lived without God in the world, and look't for
nothing but a little bread and drink, and thought my ſelf happy if I could but get this; and thus lived miſerably here, and I confeſs have thought my ſelf a miſerable wretch all this while; but God hath told me this at this preſent, there is a worſe evil than all this; the evil of ſin I have been full of all my life; and put both together, how miſerable are we? and therefore the Lord be merciful to me: if God ſtrike thy heart, know, thy ſoul is as precious in Gods eyes as the richeſt man in the world, as King or Prince; the greateſt Noble man's in the Land is not more precious in Gods eyes than thine: yea, and the Miniſters of the Goſpel be ſent by God to preach Jeſus Chriſt to thee, as well as to preach to the richeſt and greateſt in the world; Chriſt came to ſhed his blood for thee, as wel as for the greateſt in the world; and the Kingdom of Heaven is opened as wide to thee as to the greateſt and richeſt; though 'tis true, thou canſt not deliver thy ſelf from outward affliction, yet thou maiſt deliver thy Soul from Hell as well as the greateſt in the world: therefore be not miſerable here, and miſerable hereafter, but look after God, and Chriſt, and Eternal Life; though thou beeſt not like to be great here, yet who knows but that thou maieſt be crowned with Glory Eternally hereafter? there is fulneſs of Mercy in God. Poor Creatures, if they ſee a Coach come, if they think a Gentleman be there, or a Noble man, how they run, and cry out, Oh good my Lord, or your Worſhip, and lift up their voyces for Alms: If an ordinary man
come, they will deſire relief, and beſeech them for a halfpenny or a farthing: but if a rich and a great man paſs by, then they cry and lift up their voyces; why? becauſe they think there is more to be had. Oh know, there is fulneſs of Riches and Grace in God, to turn thy miſery to Eternal felicity; there is mercy enough in God to raiſe thee from thy low, weak, miſerable eſtate, to the height of glory and happineſs: And if God cauſe his Word to prevail with thy Soul, thou maieſt go away with the beſt dole that ever thou hadeſt in all thy life. And thus much I thought to ſpeak to thoſe poor people that were both ſinful, miſerable, and afflicted.
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 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.
Uſe XVII. COme we now to the laſt thing. The laſt Uſe is this (I wil but ſhew what might have been ſaid, and ſo wind up all) There are ſix ſorts of People, that from this Point are reprehended. You ſhall ſee all Naturally follow from the Point in hand, that there is greater Evil in Sin than in Affliction.
Firſt, Such kind of people as be more afraid of Affliction than of ſin. There be many people very
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hy of Affliction and ſolicitous to prevent Affliction, but not to prevent Sin. Many reaſon thus, I had need be a good Huſband, and lay up ſomwhat, I know not what I may meet withal before I die, I may want before I die: many are penurious and covetous, and will not enlarge themſelves to good uſes when God calls, becauſe they be afraid they and their Children may want before they die; who knows what we may meet withal? and thus they are careful to prevent Affliction. But for Sin, they do not lay up to prevent that; whereas we ſhould be very ſolicitous, leaſt we ſhould be drawn into temptation, and therefore we are taught to pray, Lead us not into temptation, as well as, Forgive us our treſpaſſes: True, God keeps me from ſuch and ſuch ſins, but what if God ſhould leave me to temptation? what a wretched Creature ſhould I be if ever this corrupt heart of mine ſhould prevail againſt me? as I have cauſe to fear, I find ſuch wickedneſs boyling and bubling up, and ſuch proneneſſe to ſuch and ſuch ſin; if the Lord be not infinitely merciful to me
I ſhall break out to the diſhonor of his Name, ſcandal of Religion, and wounding of my Conſcience; and this God knows cauſes the moſt ſolicitous care that I ever had, leaſt my heart ſhould break out againſt God, to the ſcandal of that holy Profeſſion I have taken upon me. Oh is it thus with you? Oh this were a happy thing indeed As when men hear of one that is broke, they wil inquire what is the reaſon; he had ſuch an Eſtate, what is the reaſon he broke? One (may be) ſaith, he truſted Servants too much, and that cauſed him to break; Oh this will cauſe him to look ſo to it, that he will never truſt his Servants too much: Another (may be) ſaith, Becauſe he lived above his means; and this makes him that he will not live above his means: And another, He will have his Country Houſe, and his Servants riot at home when he is abroad: And another, He truſted too much, and ſuch like Reaſons: Now we will be wiſe to take heed of that which brings others to afflictions. So it ſhould be with us when we ſee any fall into ſin; Profeſſors that made a ſhew of Religion, and afterwards fall foully, inquire now, what is the matter this man broke? he broke his Conſcience, what is the matter? one that had ſuch admirable gifts, and made ſuch a Profeſſion; Oh may be all the time he had a proud heart; therefore I will keep my heart humble: Oh he had Excellent Gifts, and enlargements in Prayer; but he had a ſlight vain Spirit; Oh let me take heed of this root of bit terneſſe in my Soul: He is broke now, but
what is the matter? Oh he began to be ſluggiſh and cold in Cloſet work, and ſuch duties in his Family; Oh let me take heed, and keep up communion with God in ſecret in my Cloſet, and in my Family: He broke indeed, but how? Oh ſome ſecret ſin he kept in his boſom, there was ſome ſecret ſin he let his heart hanker after, and now God hath left him to it; now by Gods grace I will look to my ſelf, I will by the grace of God take heed of ſecret ſins. Thus Brethren, if we were ſenſible of the evil of Sin, we would be thus careful to prevent the evil of ſin, as well as the evil of affliction. And ſo many, for their Children, Oh they will be providing for their Children, that they may live like men, and have ſomwhat to take to: but if you were apprehenſive of the evil of ſin, you would provid for their Souls as well as their Bodies; and therefore, Oh let me put him in a good Family, and there he may learn to prevent ſin. This is the Firſt, To reprove thoſe that labor to prevent Affliction, but not Sin.
Secondly, It ſerves to reprove thoſe that be careful to keep themſelves from ſin, but 'tis meerly for fear of affliction, only upon that ground: as if there were not evil enough in ſin it ſelf, but all the evil were in affliction. Certainly theſe men and women underſtand not this, That there is more evil in Sin, than in Affliction; if thou dideſt underſtand, and wert ſenſible of this Point I have treated upon, thou wouldeſt find Arguments enough from ſin it ſelf to keep thee from ſin, though no affliction ſhould follow. Thou abſtaineſt
from ſin, what is the reaſon? not becauſe of any great evil thou ſeeſt in ſin, but becauſe of affliction; thy Conſcience tells thee it will bring thee to trouble, and into affliction, and this keeps away ſin: 'Tis true, it is good for men and women to avoid ſin upon any terms, and this is one motive God propounds to avoid ſin by, but this is not all or the chief motive; becauſe of affliction, and trouble, Conſcience tells thee, God will be even with thee, and the wrath of God purſues thee: very few come ſo far, to have ſuch apprehenſions of the evil conſequences of ſin, and to avoid ſin upon them grounds: But you ſhould labor, not only to avoid ſin from the evil conſequences of ſin, but for the evil of ſin it ſelf; for if thou avoid ſin only from the evil conſequences of ſin: Know,
1 This may be without change of Nature; a man or a woman may be in ſuch an eſtate, as they may not dare to commit ſome ſin out of fear of trouble that may follow, and yet not his Nature changed: as a Wolf chained up, may be the ſame that he was before he was chained up; his nature is not changed.
2 If meerly for fear of trouble thou forbeareſt ſin; then know, thy ſervice and obedience is forced ſervice and obedience, and ſo not accepted when meerly forced.
3 If thou avoid ſin meerly for fear of affliction, then thou art not yet unbottomed off from thy ſelf, not quite taken off from thy ſelf.
4 If thou avoid ſin meerly to prevent affliction, then thou art not like to hold out; that is a
principle in Nature, nothing is perpetual that is violent; and this is violent, to avoid ſin meerly for fear of affliction: ſuch men and women will not hold out, if there be no other principle than this, they will fall off at laſt, they will abate at laſt, and ſo they will come to fall off.
But you will ſay, Oh Lord, this is my condition; I am afraid. There are I ſuppoſe many in this Congregation may, and do apply theſe things, and it ſtrikes to their hearts to think, Lord, then I am afraid I have no grace at all; for it is true, I have avoided ſin, and have not gone on in the ſame ſins others have done; but for my own part, for ought I know, meerly out of fear of Hell and Affliction, and trouble that will follow, rather than from any other evil in ſin: What is there no grace in me that avoid ſin for fear of affliction?
For the helping of them that apply it otherwiſe than it ſhould be, to conclude there is no grace at all. Therefore,
1 Know, That though the Senſitive part may not be ſo much ſtirred from the beholding the evil of ſin, as of affliction, yet the Rational part may more work againſt ſin as ſin, than from affliction that follows. How will this follow (will you ſay) that the Rational part is not ordered by the Senſitive? Thus: If I put my finger in the fire, there will be more pain to Sence, than if I endured that which is a hundred times worſe: as, ſuppoſe a Prince ſhould loſe his Kingdom, that is a greater evil than to have his finger a little burnt; yet there would be more
to ſence for the inſtant, than can be in the other: But if he come to the Rational part, to chuſe which he will take, he will rather take that which is moſt painful for the preſent. So the troubled ſoul, though to ſence it find more from the fear of evil; but if it were put to its choice, he will chuſe any affliction rather than ſin; ſo that the Rational part fears its ſin more than its affliction: For if it were thus, that it might have its choice, that it might commit ſuch a ſin without any affliction, or ſuch an affliction without ſin; which will you take? Certainly that ſoul in the rational part, will chuſe the affliction without ſin, rather than the ſin without the affliction.
But yet I have here more to ſay to ſuch, to ſatisfie the Conſciences of thoſe that are troubled, and that ſay they be afraid that they avoid ſin from fear of affliction: To ſee if there may not yet be grace.
2 Know therefore, That man or woman that avoids ſin meerly from fear of affliction, though he avoids the ſin, he never comes to love the command that forbids that ſin; but is weary of Gods Command: But now a ſoul that doth not only avoid ſin through fear, but withal hath a love to that command that binds his Spirit alſo: if thou find it thus, that thou haſt a love to that command that forbids that ſin that thou doeſt avoid; certainly thou doeſt not avoid it meerly from fear of affliction. Thoſe that avoid ſin meerly from fear of affliction, they do not commit ſin becauſe they dare not; but in the mean
time would be glad if there were no command againſt it. As it was the Speech of one that cried out, Oh that God had never made the ſeventh Commandement: He had an inlightened conſcience, but a filthy heart; but conſcience now ſtood in his way, he hates therefore the Command that forbid that ſin; Oh that that Command had never been made, ſaith he. So thoſe that meerly refrain ſin from fear of trouble and Hell, though they keep from the ſin, yet they never love the Command that forbids ſin: But if thy heartcloſe with the Command, and ſaith it is good, holy, and righteous, and bleſſed be God for this holy Law; peace be to thy ſoul: it is not thy caſe to avoid ſin for fear of affliction, but for ſin it ſelf.
3 To ſatisfie thoſe Conſciences: Thoſe that avoid ſin meerly from fear of affliction, they are willingly ignorant of many ſins; they do willingly turn their eyes from the Law of God that forbids ſin: True, they dare not go on in the commiſſion of thoſe ſins directly againſt Conſcience, Conſcience will not ſuffer them: now becauſe they have a mind to ſin, they wink with their eyes, and be loth to be convinced that it is a ſin, becauſe that they have a heart delighting to cloſe with the ſin: there is a great deal of deceit this way. But now when a mans or a womans Conſcience tels them this; It is the deſire of my ſoul to know any ſin, and if I find there be a ſin that I am ignorant of in the way I walk, I could ſpend night and day till I come to know it; and when I have found it out, I hope my
Soul ſhould come to rejoyce that God hath revealed that to be ſin, that before I knew not to be ſin. But now one that avoids ſin for fear of affliction, if he know it not, he can go on quietly, and therefore is willing to go on in that ignorance, and therefore is loth to take pains to know a ſin to be ſin; if he have any fear of, or ſuſpition that ſuch a gainful way, or pleaſant way be ſin, if he fear it, ſaith he, give me time to examin whether it be ſin or no, & he is willing to paſs over examinatiō, that ſo he may go on & injoy his luſt without fear. But now wher the heart is right, if there come to be ſuſpition that ſuch a way is ſinful, though I have got never ſo much by it, yet it muſt be left off; I muſt, if this be ſin, come to live lower than I have done; yea, my conſcience tells me, if this be found to be ſin, I muſt come down; yet my heart tells me, I would with all my heart know it, and aſk counſel of them that know the mind of God, and beg of God that he would diſcover to me whether this be a ſin or no. But now thoſe that avoid ſin for fear, they when they aſk counſel, will be ſure to aſk their advice (whether ſuch a ſin be a ſin or no) that be of their mind.
4 Thoſe men that are willing to avoid ſin, not out of fear, but becauſe of the evil of ſin it ſelf, they ſhall find this diſpoſition in their ſouls; At ſuch a time as they be even afraid God will deſtroy them for ſin, they even then deſire God may be glorified; though I periſh, let God be glorified. But thoſe that avoid ſin out of fear, when they apprehend there is no hope, they be
ready to fly in Gods face: nay, if I muſt be damned, I will be damned for ſomwhat; if I muſt periſh, I will periſh for ſomwhat: But that ſoul that fears ſin for the evil of it, it ſaith, well, though I periſh, and am damned, yet let God be glorified, though I periſh: Certainly thou avoideſt not ſin meerly out of fear.
5 Again, Thoſe that avoid ſin out of fear, they do not ſee the beauty and excellency of godlineſs in others, ſo as to be enamored with it. Some avoid ſin out of diſlike and hatred of ſin; and doeſt thou ſee a beauty in theſe, and doeſt thou ſay, Oh that I were in ſuch a condition. Thoſe that can ſee the excellency of grace in others, and priſe and love it in others; certainly there is ſome Seed of that grace in their ſouls. So now, they that have no grace, envy others that have grace: but they that have grace rejoyce in thoſe that they ſee have any grace. This is the ſecond Particular, rebuking thoſe that avoid ſin meerly out of fear of affliction, together with ſatisfaction to that caſe of Conſcience, becauſe I know it lies heavy upon men and womens Souls
Thirdly, The Conſideration of this Point, doth rebuke ſuch as are ſo ſhy of affliction as that they will fall into ſin to prevent affliction. Certainly this is a fooliſh choiſe, for any to be ſo afraid of affliction, as to prevent affliction, rather venture upon ſin. As if a man ſhould ſee a Craggy way, and he will rather turn into a puddlely way, one all mire and dirt, than endure one hard and craggy: Thou ſeeſt the waies of God hard
and craggy, and thou turneſt into the puddlely and dirty waies of ſin to avoid that hard craggy way: well, if God have a love to thee, he will bring thee back again, and thou muſt go that way that thou wilt not now. Auguſtine hath this Expreſſion in his Confeſſions, ſaith he, When God firſt convinced me, I was convinced of the rightneſs of Gods way, but I ſaw the trouble in it, and I cried out, it pleaſeth not me well to go in ſuch troubleſom waies. So many men and women, be convinced of Gods waies, but they ſhall ſuffer ſuch trouble in them, and they muſt go through ſuch traits; and to prevent this, they will chuſe ſin. Certainly Brethren, it was not long, ſince there was a time, that thoſe that made conſcience of ſin, were ſubject to many troubles, and ſuffered much; when (we know) if a man departed from evil, it was enough to make him a prey: I beſeech you, ſee if you did not (to prevent ſome ſuffering) commit ſome ſin: Some of you when brought to be ſworn Vaſſals to thoſe Courts, that never were by Gods Inſtitution; had you not ſome remorſe in conſcience? (I mean the Church-Wardens, as they ſtiled them) and when you were put to ſuch Oaths, had you never inward regreet in your Conſciences? but yet you muſt be excommunicated if you did not take the Oath; and if you did, then you bound your ſelves, not only to be their Vaſſals (which were not of God) but beſides, you bound your ſelves to be Perſecutors of the Saints by it: for certainly, the fulfilling of all their Cannons, it was meerly perſecution, and yet you were their
ſworn Vaſſals; and yet becauſe you were afraid of trouble, you ventured and made bold with your Conſcience; Oh look back to theſe things. If you will ſay, now Miniſters ſpeak againſt ſuch things; you ſhould have done ſo two or three yeers ago. For my own part, I did then, two, three, four, or five yeers ago, and was of the ſame mind I am now; and through the ſtrength of Chriſt and Gods mercy to me, I ventured ſomwhat, and therefore I may the more freely and boldly ſpeak now; not becauſe it was meerly to keep from danger that I have ſpoke no more, for I did ſpeak it hertofore. But now look back what regreet of conſcience you had; and yet meerly for fear of affliction, thou paſedſt through that regreet of Conſcience: It were juſt with God to make affliction more ſore and heavy; and thoſe that will avoid the affliction by ſin, God may juſtly bring back that affliction: But this would be a large Argument, to ſpeak to thoſe that will not venture upon ſuffering, but run upon ſin.
Fourthly, This rebukes ſuch, that when they be under affliction, yet they be a great deal more ſenſible of affliction than of ſin. This is againſt the Point, that ſaith there is more evil in ſin than in affliction; and yet when you be under affliction, you be more ſenſible of the evil of affliction than of ſin. There be divers ſorts of theſe, and divers things to be ſaid to theſe.
1 As ſome prophane wicked men that commit horrible wickedneſſe, that it is a wonder their Conſcience flies not in their faces, and tears
not their hearts out of their boſom, for the woful guilt upon them; and yet they are never ſtirred: But when Gods hand is upon them, in ſome grievous Sickneſſe, they cry out for pain, but not one whit ſenſible of ſin, that never comes in their minds; but their pains and diſeaſe: and when their friends come, they complain of grievous nights, and what heat they be in with their Feaver, and how they burn, and have been tormented, but not a word of ſin; all their guilt, the Sabbath breaking, oaths, company keeping, oppoſition of goodneſſe, this lies not upon their Conſcience at all: Oh! theſe be wretched creatures, beſotted, guilty, hard hearted, left of God to the day of His Righteous Judgement.
2 Others, when they be under Gods hand, they lie fretting, and vexing, and murmuring, and repining: As Solomon ſaith, Prov. 19. 3. Man perverts his way, and his heart frets againſt God: Firſt perverts his way, and yet when Gods hand is upon them, fret againſt Gods way; thou ſhouldſt fret againſt thine own heart for Sin; but thou freteſt againſt God for Affliction.
3 A Third ſort, and theſe principally I intend, and they be ſuch that when they be in Affliction, will complain much of ſin, and ſeem to put all the trouble upon Sin; but in truth their trouble is more for affliction than ſin. Now I would find out theſe (it will require time) I ſuppoſe I might cull out a great many that it may be make a great complaint of ſin, and yet the truth is, that which lies at the heart and pincheth there, is
Affliction rather than ſin. How do you know this? If a man come and complain, Oh this wretched heart of mine, and pray help me againſt it; how can you tell it is for Affliction and not for ſin? Perhaps they have had great loſſe by Sea; brought their names into diſgrace, loſt ſuch a friend, are pincht with poverty; and then come and lay all upon ſin: whereas it is the affliction that lies in the heart, this pincheth them moſt. Many men and women, account it a kind of ſhame to complain of Affliction, this they think a diſgrace, and therefore that they might not have the diſgrace of complaining of Affliction, they turn all upon ſin; and tis ſin troubles them. Now I would find them out thus.
1 You ſhal find many that come and complain of Sin: who do they complain to? to ſtrangers, that know little of them and their condition, rather than to others that are acquainted with al their wayes, and their whole-courſes, though able to help them: for there is a great deal of Suſpition in that; for certainly if your heart be right, you will make complaint to thoſe that know moſt of your waies and courſes; but thoſe that be ſtrangers, you can go and complain to in ſome general way; and perhaps to ſome that may be ſome way able to help and relieve you in Affliction; but wil not complain to thoſe that may help you againſt Sin, if they be not able to help otherwiſe.
2 Another is this, Thoſe that make complaint of Sin (and indeed not true) it is affliction, not Sin; you may know it by this, Though
they complain of Sin, it is in general terms, Oh! they be vile ſinful Creatures, but never come to rip up the ſecrets of their hearts to thoſe that they complain unto: But now any ſecret ſins that might cauſe ſhame, they be kept in, and never opened. But that is their general complaint, That they be vile ſinful Creatures; whereas if it were ſin that lay upon thy heart, thou wouldeſt come and open all thy ſecret ſins to thoſe that are faithful and willing and able to help thee, if thou judgeſt them faithful, if thou doſt not judge them ſo, why complaineſt thou, to them? if thou thinkeſt they be, thou wilt be willing to open all thy ſins to them. But if thou art all upon general terms, it is a dangerous ſign, it is Affliction, and not Sin.
3 Again, Many complain to others, but very little between God and their own Souls in ſecret; their complaints be more large, when they come to them than when they are between God and their own ſouls in their Cloſſets: now if it be for thy ſin thou complaineſt, then though thou doſt complain to them that through Gods bleſſing may help, yet thy chief complaint will be to God at the throne of grace, and there thou wilt pour forth thy ſoul in the bitterneſſe of thy heart. Many come to the Miniſter and complain That they be wretched ſinners, but ſcarce go to God in ſecret: or content themſelves with ſome Prayers, juſt as they are in the Book, or the like, but never pour forth their ſouls in ſecret for ſin. This is another Note that it is rather for Affliction, than for ſin.
4 Another Note is this, If it be for Affliction more than for ſin, any one that hath grief upon them, according to that grief that is upon them, they be ready to aggravate that grief: As thus, ſuppoſe a man or a woman troubled for the death of their Father, or Husband, or Wife, Oh ſuch a ones dear friend is dead, father dead, or husband, or wife is dead; well, they be mightily troubled and perplexed for this: Now if any come and ſpeak any thing to aggravate their ſorrow, they cloſe with it preſently; as thus, You complain of ſorrow for your father; I he was a loving father, and they preſently cloſe with it, and this aggravates their ſorrow; and ſo you have loſt your husband; Oh! never woman loſt ſo precious a husband as I! ſo that which is ſpoken to aggravate that which lies upon the ſpirits of men and women they be ready to cloſe withal. So now, if you would know what lies upon your ſpirits, when men and women be troubled, for tryal, what they be troubled for, here is the art of a Miniſter, or a Chriſtian to find out what lies upon the ſpirits of men or women; ſome ſay ſin; well, but it may be its not that; how ſhall we find it out? Thus, Whatſoever lies upon the heart that troubles them, they will be very willing to acknowledge any thing ſaid to agravate it that lies upon their Spirits moſt. If any come and tell them of the Evil of Sin, and agrravate it, and ſay, This is an evil condition, and you muſt be humbled for it, and throughly apply the Word of God to them, to ſhew how deeply they are to be humbled,
and lay ſin before them in its right colours: if ſin trouble them, they joyn with it, and ſay, It is evil indeed, the Lord humble me, and ſhew me more of this Evil of Sin, and they like that Word of God that layes home the Evil of Sin moſt. But if it be not Sin that they are troubled for, by theſe ſpeakings againſt Sin their hearts be hardened, and their hearts riſe againſt the aggravation of ſin; but if it be Affliction, come and pitty and condole them, and ſay, Alas! you have ſuch ſorrows, and troubles, and Oh! poor Creatures it is pitty but ſome others ſhould help you; I, they take this, and this aggravates their ſorrow. 'Tis obſervable in David when he fled from Abſalom, how ready he was to entertain any thing that might aggravate his ſorrow. When Ziba came and accuſed Mephiboſheth, though it were very unlikely, he preſently embraceth it. So when a man is under Affliction, he will readily hear, and embrace what may aggravate it, and a man under trouble for Sin, will readily embrace that which will aggravate his Sin; this is an excellent Note to come to know where the burthen pincheth, whether it be Sin, or Affliction.
5 The laſt Note to try whether Sin or Affliction trouble thee, is this, There is according to the trouble of the heart for ſin, a favorineſſe of Spirit to the contrary good: thy heart will in ſome meaſure have a love to, and a favor and reliſh of that ſpiritual grace contrary to that ſin of thine that thou complaineſt of. But now you have many that complain of ſin, they ſay, but yet
their hearts be ſtill as unſavory, and they do no more reliſh ſpiritual and heavenly things, contrary to that ſin that they complain of, than ever they did before. Therefore the burthen and weight lies not upon ſin, but affliction. Take heed, examine thine own heart, there is much deceitfulneſſe in the ſpirits of men and women. Thou takeſt the name of God in vain, when thou comeſt and complaineſt of ſin, and the truth is, thine affliction is upon thee, and if thine affliction were gone, thou wert well enough: perhaps thou art croſt in thy family, if that were taken away thou wert well enough for all ſin. Therfore be ſure thou beeſt faithful with God, and thine own Soul.
A Fift ſort of people to be reprehended are ſuch that get out of Affliction by ſinful wayes, and think they do well. But if there be more Evil in Sin than in Affliction, Then it muſt be a woful getting out if by way of Sin. Many people in ſtraits, if they can get out any way, by hook or by crook, ſo they get out, they care not how: What! haſt thou gotten out of priſon by ſin? thou haſt broke priſon: Juſt like a Malefactor that hath broke priſon, but then there is Hue and Cry ſent after him, and the Conſtable purſues him, and if he be taken, he is laid in the Dungeon, and Bolts put upon him, and is uſed more hardly. So I ſay, if thou art in any Affliction, thou ſhouldeſt lie there till God let thee out; but if you break out before God let you out, Hue and Cry follows you▪ and you will be certainly
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ver taken; the Remedy
is worſe than the Diſeaſe: this is to ſkip out of the Frying-pan into the Fire. Like a man in a burning Feaver, ſhould he drink a pint of cold water to eaſe himſelf, this may eaſe him a while, but he is ſcorched and parched with heat afterward. This is like as if a man ſhould run from a little Cur that barks at him, and he runs into the mouth of a Lyon. Are you in Affliction, and to prevent it run to Sin? This is juſt as if ſome little Whelp ſhould come at thee, and thou runneſt from it to a Lyon. So much difference there is between Sin and Affliction: Juſt as if you ſhould ſay, God will not, and therefore the Devil ſhall: every man that takes ſin to help him, doth as much as if he ſhould ſay, well, I ſee God will not help, therefore the Devil muſt: For what God doth, he doth by Lawful means, and if thou muſt not have it by Lawful means, thou muſt ſay, well, this way I ſhall not have help, and yet thou wilt have it, and therefore thou wilt to the Devil for it. Certainly if thou kneweſt all, thou wouldeſt have little comfort in this. Wilt thou break thy bounds in ſinful waies to get out of affliction? As many Apprentiſes, becauſe their Maſters chaſtiſe them, run away into many hardſhips: So many men and women, becauſe they have croſſes in their yoke-fellows, break away, and will not live together; and a hundred other particulars I might ſhew how men break from affliction by ſinful waies: but I muſt haſten, only take that place for this in Jeremiah, 28. 13. Go tell Hananiah, ſaying, thus ſaith the Lord, Thou haſt broken the yokes of Wood, but
thou ſhalt make for them, yokes of Iron: When God ſent a yoke of Wood to declare what affliction the people ſhould bear, Hananiah breaks it; yea ſaith God, hath he broke them? go tell him, he ſhall have a yoke of Iron. Thou breakeſt off the yoke of affliction; know from God, thou ſhalt have a yoke of Iron.
Sixtly, This reprehends thoſe, that after deliverance from affliction, can bleſs themſelves in their ſin, though they be not delivered from that. There was ſuch a ſickneſs thou hadeſt, and there thou laieſt in anguiſh of Spirit, and every one thought thou wouldeſt die, then thou thoughteſt thou ſhouldeſt to Hell; well, thou art delivered, and art as bad as ever, as unclean as ever, as covetous as ever, as malicious and prophane as ever; Oh know thy condition is woful. I remember Auſtine hath this Speech of one, Thou haſt loſt the benefit of affliction as well as thou haſt loſt the affliction: Oh it is a heavy loſs, to loſe affliction without profit, for this is the laſt means God uſually uſeth, and therefore thou art worſe than before thou wert: it may be thou wert troubled with the ſtone, and thou art cut of the ſtone, but haſt as hard a heart as ever; What is the ſtone gone from the bladder, and the ſtone in the heart ſtill? Oh! God it may be ſent this to cure thy heart, and thou art delivered from the one, and thou art glad of that; Oh know, that thou art in a woful caſe, for ſin by this means hath gotten firmer root, becauſe it hath withſtood affliction; as if the Arrow were taken out, and the venom ſtill remains. Now
all I ſhall ſay is this, The Lord ſeal all theſe Truths about the Evil of Sin upon your hearts, all I have ſaid of the Evil of Sin. I muſt be brought at the day of Judgment to avouch and juſtifie what I have delivered: and know every one of you here, at that great Audit Day, muſt be brought to anſwer, what, and how you have heard, and what effect it hath had upon you all. Conſider what hath been ſaid, and the Lord give you underſtanding in all things.
FINIS.