Sin the Plague of Plagues, Part 8

Sin the Plague of Plagues · Part 8

p. 983. 33The witneſſes againſt ſin.The Witneſſes, and their Evidence againſt Sin, as being exceeding ſinful.

That ſin is ſo exceeding ſinful, extremely and notorious guilty of contrariety to God, and the good of man, I have a cloud of witneſſes to produce; God himſelf, Angels and men, both good and bad, the Law and Goſpel, the whole Creation, ſins names, and ſins actions, even ſins own confeſſion, do all bear witneſs to this Charge, that it is true, viz. that ſin is an exceeding ſinful thing; from heaven, from earth, from hell will we bring witneſſes againſt ſin.

1 33God in 7 particularsGod himſelf beareth witneſs againſt ſin: As he leaves us not without witneſs of his being good, ſo he hath not left us without witneſs of ſins being ſinful, againſt him, and againſt the good of man.

1 11Forbidding it.By this, that God hath forbidden is, and made a Law againſt it; all the Laws, and every command of God, are his witneſſes againſt ſin; and as he that believes not the teſtimony God beareth of his Son, ſo he that believes not Gods teſtimony againſt ſin, makes God a lyar, who is true and cannot lye: The Law written in mans own heart, the Law written in Tables of ſtone, the Goſpel alſo (which is the Law of Faith) is written as a witneſs againſt ſin, 1 Joh. 2.1. Now p. 99ſurely God would not have prohibited ſin, had it not been an abominable thing, abominated by him, and to be abominated by us. God hath given man room and ſcope enough, a very large allowance; of all the Trees of the Garden man might eat, only one excepted. So Phil. 4.8. whatſoever things are true, honeſt, juſt, pure, lovely; whatſoever is of good report, if there be any virtue, any praiſe, theſe things think on and do: Now ſin comes under none of theſe names, but is contrary to them all, and therefore forbidden: God hath not forbidden man honours, riches, nor any pleaſures, but them of ſin: Surely then, ſeeing God delights not to grieve the children of men, but rejoyceth over them to do them good with all his heart, and all his ſoul, as he is pleas'd to expreſs it, Jer. 32.41. he would never have forbidden any thing to man, but what was prejudicial to him, as well as diſpleaſing to himſelf: But I ſhall ſpeak more of this, when I ſhew how the Law of God witneſſeth againſt ſin.

2 God witneſſeth againſt ſin by this, 22Will not allow us to do evil, that good may come of it.that he will not allow us to do evil, that good may come of it: As pleaſing a thing as good is to God, yet he will not allow us to do the leaſt evil for the greateſt good. See how angrily, and with what indignation the Apoſtle ſpeaks againſt them that ſaid the contrary, Rom. 3.8. 'Tis a damnable Doctrine to teach, that we may do evil for a good end, or that good may come of it. This Doctrine was firſt broacht by the Devil, and uſher'd in the firſt ſin, Gen. 3.1.-6. But

1 We may not do evil; that good may came is p. 100our ſelves: God allows man to love himſelf, and hath made ſelf-love the rule and meaſure of our love to others; thou ſhalt love thy Neighbour as thy ſelf: God is not againſt mans being rich, only God will not that men grow rich by ſin, as Jer. 17.11. God is not againſt mans pleaſure, if it be not by diſpleaſing him, nor againſt his honor, if it be not by diſhonoring him: God well knows that good gotten by evil, will do man no good but hurt: To gain the world, and loſe a mans ſoul, hath more of loſs then gain; and there is not any one ſin but wrongs and hazards the loſs of a mans ſoul. God would not allow Adam and Eve to eat of the forbidden Tree, though 'twere good for food, pleaſant to the eye, and to be deſired to make one wiſe, Geneſ. 3.

2 We may not do evil that good may come to others: God hath indeed commanded us to do good to all, but hath forbidden us to do evil, that we may do good to any, or to all: He that provides not for his family, is worſe then an Infidel; and ſo is he that provides for it by a ſinful way of covetouſneſs, lying, cheating, oppreſſing, &c. See Habak. 2.9.-12. Paul (as Moſes before him) could wiſh himſelf dead and anathematiz'd, to ſave the Jews, but durſt not ſin for their ſakes. When one ſent to S. Auſtin to know if he might not tell a lye for his Neighbours good; Oh no, ſaith the Father, thou muſt not tell a lye to ſave the world: There's ſuch a malignity in ſin, its ſo contrary to God, that it muſt not be done for no good: 'Tis our duty to honor Father and Mother, but ſtill in the Lord; p. 101it may be a duty to diſobey, yea to hate father and mother rather then obey them, viz. when to obey them will be diſobedience to God: whither it be better to obey God or man, judge you: So that God will not allow us to ſin to gratifie the greateſt perſons, the neareſt and deareſt relations.

3 God will not allow us to ſin, though we ſhould profeſſedly do it for his glory. Sin can never directly glorifie God, and though he know how to bring good out of evil, yet he will not that we ſhould ſin for him, who needs not us, much leſs our ſin: God will take, and is righteous in taking vengeance, though our unrighteouſneſs commend and ſet off the righteouſneſs of God, Rom. 3.5. Though the truth of God have more abounded through thy lye, yet thou wilt be found a ſinner, Rom. 3.7. ſo that for this good, evil muſt not be done, v. 8. they that caſt out their Brethren, ſaying, let God be glorified, yet God will put them to ſhame, Iſ. 66.5. And though they thought in putting them to death, they ſhould do God good ſervice, yet God reckons it as their ſerving the devil, John 16.2. with Rev. 2.10. When Saul excuſed his ſin under the pretence of Sacrifice, it was yet called Rebellion, and reputed as witchcraft, a moſt abominable thing, 1 Sam. 15. Job upbraids his friends with this irreligious piety; ſaith he, Job 13.7. Will ye ſpeak wickedly for God, and talk deceitfully for him? Surely; v. 10. he will reprove you for it: Sin is ſo much the worſe for being committed in the name of the Lord; men thereby do (as it were) make God to ſerve the devils deſigns: p. 102Nay … will be no excuſe that men (like …, Jud…, &c.) ſulfill the con…el and … will (i.e. determination of God, as to what eventually ſhall be) if they ſin againſt his revealed will, which is the rule by which men are to walk, and to which they ought to be obedient: …o that by all this it plainly appears, how that God witneſſeth againſt ſin, that we may not ſin for the good of any, nor for any good, no not for God.

4 44Threatning.God witneſſeth againſt ſin by threatning men; in caſe they ſin, he makes penal Statutes againſt …, in the day thou eateſt the forbidden … thou ſhalt ſurely die: If ſin were not an …onourable thing; ſurely God would not have … it on ſuch peril, on pain of death, of … will be ſaid under the execution of …, and …he juſt judgment of God ….

… …God is … with the wicked, and that wit… angry with …) argues and … by them for he … … diſpleaſe him: … is nor that evil … God to … ſometime to … judgment … …gry wer… … God would not …ebuke … who knows the pow… his …nger and … …appy they that … do nor withdraw p. 103his anger, the proud helpers do ſtoop under him, Job 9.13. the helpers of pride, ſo 'tis; man is apt to be very proud, and hath helpers of pride; and 'tis obſerveable, that the word we read, pride, ſignifies ſtrength alſo, to denote that man is very apt to be proud of his ſtrength; but all the ſtrong helpers of pride muſt ſtoop, if he withdraw not his anger: The ſtrength of riches, Prov. 10.15. the ſtrength of friends and families, Pſa. 49.7. ſtrength and ſtoutneſs of ſpirit muſt all ſtoop, if his anger break forth, if he take but one of his arrows and diſcharge it againſt a ſinner; if he ſtrike him but with one blow of his ſword, as the phraſes are, Pſa. 7.11.-14. Kiſs the Son leaſt he be angry, and ye periſh; periſhing is at the heels of his anger, Pſa. 2.12. The fear or terror of a King is like the roaring of a Lyon, whoſo provoketh him to anger, ſinneth againſt his own ſoul, Prov. 20.2. Oh what dread is there then from the anger of the King of Kings, when God ſets our iniquities before him, we are conſumed by his anger, and troubled by his wrath, Pſa. 90.7. Now we infer, that if Gods anger be ſo terrible, and 'tis ſin that makes God angry, that certainly ſin is extremely ſinful, contrary to God; or elſe the God of all grace, the God of patience, whoſe name is Love, would never be ſo angry at it, and for it.

5 God witneſſeth againſt ſin by this, that it, 55Repent….and it only put him upon repenting, that he had made man, Gen. 6.5, 6. God ſaw that the wickedneſs of man was great on the earth, and that every imagination of the thoughts of his heart p. 104was only evil continually, and it repented the Lord that he had made man on the earth, and it grieved him at his heart; and v. 7. God ſaith, It repenteth me that I have made them: The repentance of God argues a very great diſlike of, and diſpleaſure againſt the wickedneſs of man. Time was, (though 'twere but for a little while) that there was no ſin, and then when God lookt on what he had made, he was ſo far from repenting, that 'twas wholly hid from his eyes, and he was infinitely pleaſed; but when ſin had ſpoil'd the faſhion and beauty of his work, then indeed he (ſpeaking after the manner of men) grieves and repents: So that 'tis not the work of his hand, but the work of mans heart, that put God on repenting: Is God man that he ſhould repent? oh what an horrible thing is that which puts the unchangeable God on changing! for ſuch a thing repentance is, viz. a change: It repented the Lord that he had ſet up Saul to be King, 1 Sam. 15. and when men do wickedly, God repents that he hath done them good, Jer. 18.7.-10. If men do evil againſt God, God repents of the good he hath done men, but (ſuch is his goodneſs) if men repent of their evil, God will repent of the evil he thought to do unto them: Now as that muſt be very good that puts God on repenting of the evil, ſo undoubtedly that muſt be very evil, that puts God on repenting of the good he hath done to man.

8 God witneſſeth againſt ſin by the many great and ſevere judgments which he hath executed upon, … Executing, jud… ment.as well as threatned to ſinners, and which he will in all Ages execute on many, and to all p. 105Eternity on ſome ſinners; for what God hath done, ſhews what God will do; as the Apoſtle infers, 2 Pet. 2.3, 4, 5, 6. Sinners do hugely miſtake God, when they ſay evil is good in his ſight, or where is the God of judgment, Mal. 2.17. and do no leſs forget themſelves, and what God hath done, when they ſay, all things continue as they were; and therefore ſcoffingly ſay, where is the promiſe of his coming, viz. to judgment, 2 Pet. 3. 'Tis true, if God ſhould judge as faſt as men ſin, the world would be depopulated, and at an end quickly: But his patience now argues his judgment to come, 2 Pet. 3.9, 10. and then when God ſends men to hell, and damns them, they will know and acknowledge what an evil thing ſin was, and what bitterneſs it brings in the latter end. Damnation being ſo dreadful a thing, as the pouring out of Gods wrath for ever on ſinners, it muſt needs conclude ſin to be extremely diſpleaſing, becauſe contrary to him: That's no little matter for which God brings on men ſuch great damnation: Next judgment to this, is being let alone, or given up to a reprobate judgment, and an hardned heart; but that being future, and this (though preſent) inviſible, I ſhall wave further ſpeaking to them, and ſhew that God hath viſibly judged this world for ſin, from Age to Age: He is a God that judgeth in the earth, as he is a God that will judge the earth: And the Lord is known (to be againſt ſin) by the judgments which he executeth, the wicked is ſnared in the work of his own hands, Pſa. 9.16, which hath a double note upon it, Higgaion, Selah; both which I do not remember to be added p. 106to any other Text, ſo notable a Text is this.

God hath teſtified his diſpleaſure againſt ſin, by … judgment

1 On Sinners.

2 Saints.

3 His Son.

1 God hath executed judgment on ſinners; 11On ….and uſually the firſt committer of any particular ſin, hath been puniſhed with eminent and remarkable puniſhment: Nor to mention Adam (who was all men i… one, virtually) though he underwent a puniſhments …nd a curſe for his ſin: but Cain the firſt …, was as 'twere hung up in … …, or a terrible warning to others. Judas … firſt Apoſtate, was made an example under the Law: Nadab and Abihu, the firſt breakers of the Ceremonial Law, after the eſtabliſhment of Aarons Prieſthood, Ananias and Saphi…a, the firſt that belied God in the beginning of the Chriſtian Church, were miraculouſly puniſhed: God hath made heaps of witneſſes this way: God hath ſet up monuments for Pillats of Salt, like …ots Wife: The Flood that drowned the old world, the Fire that burnt up Sodom and Gomorrah, &c. and the many things that befell Iſrael for an example, were all types, as the Apoſtle ſpeaks. 1 Cor. 10.11. God hath puniſhed all ſinners more or leſs; he ſpared not the … ſinned, they were all doom'd to darkneſs; he conſumed almoſt a whole world at once, having eight perſons; he hath cut off Cities and Nations, not a few, beſide what hath …allen particular perſons, and therefore men p. 107cannot ſay, that all things continue as they were, and that God is not a God of judgment, or conſequently an allower of the evil of ſin.

There is no Age wherein God doth not really and actually judge ſinners; though perhaps this may not be ſo clear to a prejudiced and partial obſerver, that will think nothing a puniſhment, but what's miraculous, or extraordinary, as if the earth muſt always ſwallow men up, or God ſtrike men down with thunderbolts continually, and nothing leſs muſt be called a puniſhment: Oh how often is Gods hand lifted up, but men will not ſee, yea felt, yet not acknowledged: God hath his Deputy in mens boſomes, their own Conſciences, which doth often accuſe and condemn them, that they cannot ſtand before its judgment; when their hearts ſmite them, they ſink, and their countenance and courage falls, as that of Cain, and Judas, and Spira did; If men were but ingenuous, and would but declare what ſtingings of Conſcience they feel, there would be witneſs enough, how God laſheth men within, and executeth judgment upon their ſpirits; but ſiſibly, and in the eyes of others, God doth often inflict corporal puniſhments, either immediately, as was moſt uſual before the Flood; or mediately, and that ſometimes by Angels, and ſometimes by Men-Magiſtrates, humane and mortal Gods, Deputies to the God above; and by theſe God (as I may ſay) rides Circuit, and keeps Aſſizes very frequently: Though judgment be now his ſtrange work in compariſon, (and ſeems not ſo proper to this day of patience, as to that of a rath which is to come) yet God doth often p. 108make examples; and though he make not (as yet) a full end of all Nations, he leaves none altogether unpuniſhed.

2 22On his own people.God hath executed judgment on his own people when they have ſinned, to ſhew how hateful ſin is, though it be in them he ſo dearly loves: One would think, that if God would ſpare any, he would ſpare his own; and indeed he doth pity them, and ſpare them, as a Father pitieth and ſpareth the Son that ſerves him: I, but though he forgive them, yet he taketh vengeance on their iniquity, Pſa. 99.8. Many a ſinner God forgives (as to puniſhment) in this life, who will not be forgiven in the world to come; but ſeeing God fully reſolves to forgive his people for ever, he will not wholly forgive them, i. e. leave them altogether unpuniſhed here in time: God hath carried it very ſeverely to his people when they have ſinned, it hath coſt them dear; King David's adultery and murther coſt him broken bones, oh heal the bones that thou haſt broken; as 'tis in that Penitential Pſalm, Pſa. 51.8. When Peter had ſinned, it coſt him a bitter weeping; repentance is a chargeable thing; 'tis diſgrace, ſorrow and pain to man, though it be a grace and duty: If Gods children tranſgreſs, and play the Trewant, they muſt feel the Rod, 'tis the Rod of the Covenant; chaſtenings and corrections of wantonneſs are in the Covenant, as well as ſupplies of wants; threatnings of judgment, as well as promiſes of mercy; and ſometimes ſin brings ſuch ſorrow on the very members of the Church, that they are in danger of being ſwallowed up of overmuch ſorrow, even p. 109to deſpair of giving over to hope for mercy, 2 Cor. … Though God be a God gracious and merciful, yet he is a God viſiting iniquity, and will ſometimes puniſh them whom he hath known and loved, above all the people of the earth: and though he take not his loving kindneſs from them, yet he will viſit their tranſgreſſion with the Rod, and their iniquity with ſtripes, Pſa. 89.30.3…. Yet further.

3 God ſp…red not his Son when he came in the likeneſs of ſinful fleſh, and was no ſinner, 33On his Son.but by imputation, and repreſentation: God was ever well pleaſed with his Son, yet when he ſtood in the behalf and ſtead of ſinners, it pleas'd the Lord to bruiſe him; as if none elſe could ſtrike a ſtroak hard enough; and though he cry'd with ſtrong cries, yet his father would not take the Cup out of his hand: he ſuffer'd not for ſinning himſelf, (for though he were tempted to ſin, yet he was without ſin) but he ſuffer'd for the ſin of others; and in the glaſs of his ſuffering we …y clearly ſee the ſinfulneſs of ſin: And this leads me to the laſt and great teſtimony of God againſt ſin. Viz.

7 Gods not ſparing his Son, 77Not ſparing Chriſt Jeſus,but delivering him up for us all; Gods ſending his Son into the world to condemn ſin, Rom. 8.3. and to deſtroy it, 1 Joh. 3.8. doth clearly witneſs for God, how odious ſin is to him, and ought to be to man, for whom Chriſt ſuffer'd and died, that ſin might die, and man might live; yea, live to him who died for us, for to no leſs doth his love conſtrain us, 2 Cor. 5.14, 15.

p. 110To clear and evince this the more plainly and fully I ſhall ſhew theſe three things.

1 That Chriſts ſufferings were for ſinners.

2 That Chriſts ſufferings were exceeding great.

3 That the greatneſs of his ſuffering are full witneſs on Gods part of Sins ſinfulneſs againſt God and Man.

1 11He ſuffer'd for ſinners.That Chriſt his ſufferings were for ſinners: Jeſus Chriſt himſelf ſuffer'd, but he did not ſuffer for himſelf; for he was without ſin, Hebr. 4.15. and 7.26. neither was guile found in his mouth, nor any misbecoming word, when he ſuffer'd, though 'twere a provoking time, 1 Pet. 2.22, 23. 'Tis a faithful ſaying, that Chriſt came into the world to ſave ſinners, 1 Tim. 1.15: This was the deſign, errand and buſineſs about which he came; he had his name Jeſus, becauſe he was to ſave his people from their ſins, Mat. 1.21. And he himſelf profeſſeth, that he came to ſeek and to ſave that which was loſt, Luke 19.20. Now dead and loſt is the ſinners Motto, Luke 15.32. accordingly when he was in the world, he ſuffer'd and died, that he might ſave ſinners; he died for our ſakes, and ſo loved his Church, that he gave himſelf for it, Eph. 5.25. Yea, 'tis not only ſaid often, that he died for us, Rom. 5.8. and 8.32. but that he died for our ſins; not only for our good, as the final cauſe, but for our ſins, as the procuring cauſe of his death, Rom. 4.25. He was deliver'd for our offences, 1 Cor. 15.3. p. 111Chriſt died for our ſins, according to the Scripture, according to what was typified, propheſied and promis'd in the Scripture. One eminent place inſtend of many others is in Iſ. 53.5. He was wounded for ou… tranſgreſsion, he was bruiſed for our iniquities, the chaſtiſement of our peace was upon him, and by his ſtripes we are healed. To this the Apoſtles bear witneſs in the New Teſtament, Gal. 1.4. he gave himſelf for our ſins; and 1 Pet. 2.24. who his own ſelf bare our ſins. Now this dying for us, and our ſins, notes:

1 That he died, and gave himſelf as a ranſome for us, Mat. 20.28. 11As a ranſome.I came to give my life a ranſome for many, ſaid our ſweet and bleſſed Saviour, 1 Tim. 2.6. He gave himſelf a ranſome for all: Chriſts dying was the paying of a price, a ranſome price; and hence we are ſaid to be bought, redeem'd, and purchaſed, 1 Cor. 6.20. Ye are not your own, ye are bought with a price, viz. that of his blood; as 'tis in 1 Pet. 1.18, 19. Ye were redeemed with the precious blood of Chriſt: and the Church is purchaſed with his own blood, Acts 20.28. He gave himſelf as a Redemption price, and we are a purchaſed people, 1 Pet. 2.9.

2 He died for us, as a Sacrifice for our ſins; 22A Sacrifice.he became ſin for us. 2 Cor 5.21. In the Old Teſtament the Sin-offering is called ſin; ſo here Chriſt Jeſus an Offering for ſin, is ſaid to be made ſin for us. 'Tis ſaid in the holy Scripture, that Chriſt offer'd his Body, his Soul, himſelf, Hebr. 10.10. There's the offering of his Body. Iſ. 53.10. He made his Soul an offering for ſin: And Eph. 5.2. He hath given himſelf for us an p. 112offering, and a Sacrifice to God, Hebr. 9.14. He did offer himſelf without ſpot to God: and v. 26. He put away ſin by the Sacrifice of himſelf. Now as we were redeem'd by the price, ſo we are reconciled by the Sacrifice of his death: For Rom. 5.9, 10. We are reconciled by the death of his Son.

3 333 A curſe.Chriſt laid down his life for us, as bearing the curſe and puniſhment due to our ſins; and therefore 'tis ſaid, he was made a curſe for us, which was the puniſhment of our ſin, Gal. 3.13. He bare our ſins, i. e. the curſe due to our ſins: The puniſhment of ſin, is called ſin often in Scripture, and to bear iniquity, is to be puniſhed; and as Redemption came by the price, and Reconciliation by the Sacrifice, ſo Juſtification, by his bearing the curſe and puniſhment, Iſ. 53.11, 12. He ſhall juſtifie many, for he ſhall bear their ſins: He became a curſe for us, that the bleſſing of Abraham might come upon us, and that is Juſtification by Faith; as you may ſee, Gal. 3.13, 14. with v. 8, 9. This ſhall ſuffice as to the firſt thing, viz. that Chriſts ſufferings were for ſinners.

2 22His ſufferings were great.The ſufferings of Jeſus Chriſt were exceeding great. I ſhall omit what may be gather'd from the types under the Law, and what is expreſt by the Prophets concerning the ſuffering of Chriſt, though many things might be collected thence, but they being all fulfilled in him, I ſhall confine my ſelf eſpecially to the relation made thereof in the N. Teſtament: He was a man of ſorrows, as if he were a man made up of ſorrows (as the Man of Sin is, as if he were made p. 113up of ſin) as if he were nothing elſe: He knew more ſorrow then any man, yea, then all men ever did: For the iniquity (and conſequently the ſorrows) of all men met in him, as if he had been their Center; and he was acquainted with griefs, he had little acquaintance elſe, grief was his familiar acquaintance; he had no acquaintance with laughter; we read not, that he laughed at all when he was in the world; his other acquaintance ſtood afar off, but grief follow'd him to his Croſs; from his birth to his death, from his Cradle to the Croſs, from the Womb to the Tomb, he was a man of ſorrows, and never were ſorrows like his, he might ſay, never grief or ſorrow like to mine: 'tis indeed impoſſible to expreſs the ſufferings and ſorrows of Chriſt; and the Greek Chriſtians uſed to beg of God, foreign, that for the unknown ſufferings of Chriſt he would have mercy on them: Though Chriſts ſufferings are abundantly made known, yet they are but little known; eye hath not ſeen, nor ear heard, nor hath it, or can it enter into the heart of man to conceive what Chriſt ſuffer'd; who hath known the power of Gods wrath? Chriſt Jeſus knew it, for he underwent it: but though it be impoſſible to declare all, yet 'tis uſeful to take a view of what we can; I ſhall therefore draw a Scheme of Chriſts ſufferings under three Heads.

1 Jeſus Chriſt underwent all manner of ſufferings.

2 Jeſus Chriſt ſuffer'd by all manner of perſons.

p. 1143 All manner of aggravating circumſtances did meet in his ſufferings.

1 11All manner of ſufferings.Jeſus Chriſt ſuffer'd all manner of ſufferings; 'tis ſaid, Hebr. 4.15. that he was tempted in all things like unto us, and among other things meant by temptations, ſuffering are not the leaſt, he ſuffer'd being tempted, he ſuffer'd while he lived, but eſpecially a little before, and when he died; all his life was a ſuffering (not to mention his ſelf-denials, which were voluntary) he was no ſooner born, but ſuffering came upon him; he was born in an Inne, yea in a Stable, he had but a Manger for his Cradle; as ſoon as his birth was nois'd abroad, Herod ſought his life; ſo that his ſuppoſed Father (or Father-in-law, as I may call him) was fain to fly into Aegypt; he was perſecuted before he could (after the manner of men) be ſenſible, and have underſtanding of his ſufferings: and when he returned, his ſufferings grew up with him; hunger and thirſt, travel and wearineſs, ſcorns and reproaches, falſe accuſations and contradictions waited on him, and he had not where to lay his head: But his ſpecial ſufferings were a little before, and at his death; and here you find him ſuffering in

1 His body.

2 His ſoul.

1 11In his body.In his body, that was wounded and crucified; he ſuffer'd in bearing his Croſs (as Iſaac his Type did) and he ſuffer'd in his body on the Croſs, 1 Pet. 2.24. and he did not only ſuffer unto death, but in the manner of his dying; 'twas a ſhameful, a painful, an accurſed death; yea, he p. 115bled to death: Chriſt Jeſus loſt blood ſeveral times; at his Circumciſion, in his Agony, when he ſweat drops and clods of blood, when he was whipt and ſcourged, when he was nail'd to the Croſs, and probably when they platted a Crown of Thorns (the earths curſe) on his head: And laſtly, when they thruſt the ſpear into his ſide, with which he bleeds out his life, and gave up the Ghoſt.

He ſuffer'd in all parts and members of his body, from head to foot: His Head (which deſerved a hetter Crown then the beſt in the world) was crown'd with thorns, and they ſmote him on the head: His Face ſuffer'd, being ſpat upon; His Back, 'twas turned to the ſmiters, 'twas ſtript and whipt, yea they even plow'd upon his back, and made deep and long ſurrows; his hands and feet were pierced and nail'd to the Croſs, yea, ſaith he by the Prophet, all my bones are out of joynt (as if he had been on the Rack) Pſa. 22.14. He ſuffer'd alſo in his ſenſes, his feeling; Could he be ſmitten wounded, nailed and pierced, without feeling? His taſt ſuffer'd, for they gave him (inſtead of ſtrong drink and wine of conſolation, which was uſual to them ready to die Prov. 31.6.) inſtead of this they gave him vinegar and gall to drink: His ſight ſuffer'd, and among other things, the ſight of his Mother, and other grieving friends, could not but affect his heart, Luke 23.27. 'Twas a grief to him to ſee them grieve for him: Did it not afflict him to ſee his Enemies wag their heads? His hearing ſuffer'd many a ſcoff and jeer, many an ill word and blaſphemy: His ſmell could not but ſuffer p. 116when he came to Golgotha, the place of skulls, where filthineſs and putrefaction lodged, the very ſtinking ſink of the City: But more yet:

2 22In his ſoul.Chriſt Jeſus ſuffer'd in his ſoul: We read of his ſighing and groaning, but let us conſider him eſpecially in his Agony, and upon the Croſs: In his Agony, Mat. 26.37, 38. He began to be ſorrowful, and very heavy; (theſe were but the beginnings of ſorrow) he began, &c. ſorrow is a thing that drinks up our ſpirits; and he was heavy, as feeling an heavy load upon him: And v. 38. he was exceeding ſorrowful unto death; ſorrowful! exceeding ſorrowful! and unto death! It was in ſuch extremity, that it made him cry out, Father, if it be poſſible, let this Cup paſs; and this was with ſtrong cryings and tears, Heb. 5.7. When he was upon the Croſs he was under a deſertion, which made him cry again, My God, my God, why, or how haſt thou forſaken me? Now to cry, and to cry with a loud voice, argues ſome extremity of ſuffering; and after this he gave up the Ghoſt, he poured out his ſoul an offering for ſin: And yet further, as he ſuffer'd all manner of ſufferings, both in ſoul and body; ſo to proceed,

2 22He ſuffer'd from all manner of perſons,He ſuffer'd from all manner of perſons; Chriſt Jeſus ſuffer'd from the Devil; for though Chriſt bruiſed his head, yet he bruiſed Chriſt his heel: No ſooner had Chriſt the teſtimony from heaven, that he was the Son of God, but he was immediately carried into the Wilderneſs to be tempted of the Devil; and this was the thing queſtion'd and diſputed whither he were the Son of God or not: and though Chriſt worſted p. 117him, and beat him out of the field, yet he departed but for a ſeaſon; for when Chriſt was about to ſuffer, the Prince of this world muſter'd up all his forces again, and came upon him with much violence, and made men of all qualities his Agents, to add to the ſufferings of Chriſt: And indeed, he ſuffer'd not only from bad men, as you have it, Acts 4.26, 27. which fulfilled that in Pſa. 2. beg. He was tempted by the Phariſees often, and he endured the contradiction of ſinners; yet this was not all, but he ſuffer'd from his own diſciples, and neareſt relations. Peter was a Satan to him once, and denied him thrice; the reſt griev'd him with their ſlowneſs and littleneſs of faith: Judas betray'd him, his Brethren believ'd not on him; and which was heaveſt of all the reſt, he ſuffer'd from his Father, he put the Cup into his hands, and took pleaſure to bruiſe him, and he laid upon him the iniquities of us all, yea, God did not ſpare him, nor abate him any thing, but hid his face from him, as if he had been angry with his only and moſt beloved Son.

3 33His ſufferings aggravated by circumſtances.Jeſus Chriſt had all manner of aggravating circumstances met together in his ſufferings. He was made of a woman; now that he who made the woman ſhould be made of a woman, and become and be made a Son to the work of his own hands, was a degree of ſuffering: he that made the Law, was made under the Law, Gal 4.4. He that was Lord of all, was made in the form of a ſervant, and though equal to God, yet came in ſinful fleſh, and ſo obey'd as a ſervant, of which theſe ſayings ſpeak (as Dr. Jackson obſerves) I …ame not to do mine own will, but the will of p. 118him that ſent me, &c. and ſuffer'd as a ſinner, for ſo he was judged, and as ſuch put to death, though his Judge confeſt he found no fault in him; yea, more then this, he became a curſe, Gal. 3.13. yea, which is the worſt of words, he became ſin for us, 1 Cor. 5.21.

There are yet other circumſtances, which added to his ſorrow and ſuffering, ſuch as theſe, he came to his own, and they receiv'd him not, he had leaſt honor among his own in his own Country; yea, he was wounded in the houſe of his friends, and one of his own betray'd him, devil that he was, Joh. 6.70. He did good to many, but had little thanks from any; of ten Lepers cleanſed, but one returned to give him thanks; oh diſingenuity and ingratitude! but oh the aggravating circumſtances at the latter end! He was taken and apprehended as a ſinner, they came againſt him, as to take a Thief, with ſwords and ſtaves; they charged him with blaſphemy for ſpeaking the truth; they preferr'd Barabbas (the Son of their Father the Devil) before him; his Diſciples left him, his Father forſook him, as was hinted before: Alas! who can reckon up the aggravating circumſtances of his ſufferings? he was crucified between two thieves, and upbraided by one of them; his death was painful, ſhameful, &c. as before. But I paſs from hence to the

Third thing, 33His ſuffering witneſſeth the ſinfulneſs of ſin.to ſhew that the greateſt ſufferings that Chriſt underwent, are a full witneſs againſt the ſinfulneſs of ſin: Oh what an odious thing is ſin to God, that he will pardon none without blood, Hebr. 9.22. that God would accept p. 119no blood, but the blood of his Son! not that of Bulls and Goats, Hebr. 9.22. but that of his Son, 1 Pet. 1.18, 19. that God would not abate one drop, one dram of this blood, but he muſt powre out his life! the very heart-blood muſt be ſpilt and ſpent for ſinners! and which is the wonder of wonders, all this was a pleaſure to God, for it pleaſed the Lord to bruiſe him: That it ſhould pleaſe the Lord to bruiſe the Son in whom he was well-pleaſed, is to us men an inconceiveable myſtery! Well then upon the whole, this is a great witneſs that God hath born againſt ſin, that he would ſend his Son to die for ſinners: oh what an hell of wickedneſs is that, which none but God can expiate and purge, and that God doth not do it, without taking humane nature, and that God-man could not do it, without ſuffering, and no ſuffering ſerve but death, no death but an accurſed one: oh what an evil odious evil is ſin, that muſt have blood, the blood of God to take it away! This ſhall ſuffice for the firſt thing, viz. the witneſs of God againſt ſin as exceeding ſinful.

2 Angels bear witneſs againſt ſin; 22Angels witneſs againſt ſin. 1 The good.both good Angels, and bad Angels.

1 Good Angels; the Angels of God and heaven, as they are often called, do bear witneſs againſt ſin, as an exceeding ſinful thing. 1 Their very title (which contains their nature and imployment too) being holy Angels, ſheweth, that they have an antipathy againſt, and are at enmity with ſin; that which is meat and drink to wicked men, to do the will of the devil, 'tis poyſon to holy angels, whoſe meat and drink it is to p. 120do the will of God; they are all holineſs to the Lord, and cannot endure iniquity; they often contend and fight with evil Angels, and ſo witneſs againſt ſin, Jude 9. Their being holy, loving holineſs and contention againſt the Devil, are their witneſſings.

2 Holy Angels witneſs againſt ſin, in being Gods Heralds, to proclaim the Law which is againſt ſin: 'tis the aggravation of the ſin of the Jews, that they kept not the Law which they receiv'd by the diſpoſition of Angels, Act. 7.53. The Law which was added becauſe of tranſgreſſions, was ordained by Angels, Gal. 3.19. Every tranſgreſſion of this Law receiv'd a juſt recompence of reward; for the word ſpoken by Angels was ſtedfaſt, Heb. 2.2. So that Angels in proclaiming the Law, have openly declared againſt ſin, as exceeding ſinful.

3 They witneſs againſt ſin, in that they will not ſin (though provoked to it) to be revenged on the Devil himſelf: They will not rail at a Devil, becauſe railing is a ſin; nay, 'tis ſaid of Michael, that he durſt not bring a railing accuſation, Jude 9. One would have thought he would have told the Devil his own, and have put it home upon him; that's true, but he durſt not bring a railing accuſation, nor give the Devil ill language. We (hot-ſpurs and hot ſpirited that we are) are apt to render evil for evil, and railing for railing, to pay men their own in coin; but Angels dare not to do ſo, for 'tis a ſin; railing is language that holy Angels cannot ſpeak.

4 They witneſs againſt ſin by this, that they will not ſuffer men to ſin, that would do it to honor p. 121them. When John fell at one of their feet to worſhip him, ſaith the Angel, See thou do it not, Rev. 19.10. do not that to me, which is to be done to God alone: And again, Ch. 22.8, 9. I fell down (ſaith S. John) to worſhip before the feet of the Angel, which ſhew'd me theſe things, but he ſaid unto me, ſee thou do it not, but worſhip God. The Angels are ſo holy, that they cannot endure the leaſt reflection ſhould be caſt on God, or leaſt duty neglected towards God, though they might be worſhipped.

5 Their teſtimony againſt ſin appears thus, that where they find it, though in Gods own people, they rebuke it, and that ſharply and ſeverely: Though Hagars hard uſage made her run away, yet ſaith the Angel to her, return to thy Miſtris, and ſubmit thy ſelf to her, Gen. 16.8, 9. As if he had ſaid, Hagar, Hagar, 'tis better to ſuffer then to ſin: When Sarah laugh'd at the tyding of a Son, and after denied it, being afraid: Nay, ſaith the Angel, but thou didſt laugh; he told her her own roundly, Gen. 18.12.-15. When Zachary believed not the Angel, he was made dumb, Luke 1.13.-20. Thus they rebuke for ſin.

6 Angels witneſs againſt ſin, by rejoycing at the converſion of ſinners: 'Tis the recovery of a ſoul from a dead and loſt condition, to be converted; and then do Angels rejoyce, Luke 15, 7.-10. As there is a kind of joy in hell among the Devils when one ſins that is converted, and when ſinners are not converted; ſo there is joy in heaven at the converſion of a ſinner: The Rabbies ſpeak, as if while ſinners are rejoycing in p. 122their ſins, the Angels were grieving for them: when and while men live in ſin, they diſhonor their and the Angels God; but when converted, they give glory to God, which is the Angels work and joy; 'tis their Song, glory to God on high, and when men bear a part with them in this Song, 'tis their joy.

7 Angels witneſs againſt ſin by the conſtant oppoſition they make againſt wicked Angels, and wicked men: Who would abuſe their charge, that is good and holy men: good men are committed to the charge of good Angels; He gives his Angels charge to keep them in all their ways, Pſa. 91.11. and the Angels are miniſtring ſpirits for the good of them that ſhall be heirs of ſalvation, Hebr. 1.14. They incamp round about them that fear the Lord, Pſa. 34.7. And when wicked men or devils would hurt this their charge, they riſe up in their might, Dan. 10.20. Gabriel and Michael joyn againſt the Prince of Perſia, Rev. 12.7. Michael and his Angels fought againſt the Dragon, and his Angels, and overcame. When Balaam hanker'd after the wages of unrighteouſneſs, to curſe Iſrael, the Angel of the Lord withſtood him, Numb. 22.32. Thus by their protection of the good, they ſhew their deteſtation of ſin in them that would touch Gods Anointed, or do his Prophets harm.

8 Angels diſcover themſelves to be haters of ſin, as a moſt abominable thing, by their readineſs to execute Gods judgment and vengeance on ſinners. The Angel that was merciful to Balaams Aſs, was ready to ſlay Balaam, but that he was reſerved to fall by other hands. When Herod p. 123was ſo wicked as to aſſume glory to himſelf, which of right is Gods, the Angel of the Lord ſmote him, becauſe he gave not glory to God, Acts 12.23. When God will judge, the Angels will execute the judgment written: The Angels executed deſtruction from the Lord againſt Sodom and Gomorrah, Gen. 19.13. becauſe their ſin was great: When Iſrael ſinned, God ſent deſtroying Angels among them; great havocks have they made among the Armies of the Aliens: They powre out the Vials of Gods wrath on the earth, Rev. 16.1. and praiſed God as they went about their work, becauſe God is juſt in judging ungodly men. At the end of the world, the Angels will be the reapers, and will gather out all that doth offend, Mat. 13.39.-41. The Lord will come with his holy and mighty Angels to take vengeance on them that know not God, and that obey not the Goſpel of our Lord Jeſus Chriſt, 2 Theſ. 1.7, 8.

I might inſtance in other things alſo, by which the Angels bear teſtimony againſt ſin; they are preſent at our worſhip, and obſerve us, which is a great obligation to reverence, and a witneſs againſt immodeſty, 1 Cor. 11.10. They take account of our vows, Eccl. 5.5, 6. better it is thou ſhouldſt not vow, then vow and not pay, becauſe 'tis before the Angel. The Apoſtle chargeth Timothy, not only before God, but before the Elect Angels, to be ſtrictly conſcientious, 1 Tim. 5.21. They are witneſſes of what we do, and ſhall be witneſſes of what God will do; for he that confeſſeth Chriſt, ſhall be owned by him, and he that denies Chriſt, ſhall be denied by p. 124him, and that before the Angels, Luke 12.8, 9. 'twill be one part of hereafter glory, to be like Angels; let's be like them here, in witneſſing againſt ſin, and doing the will of God on earth, as they do it in heaven. But I proceed to evince that

2 Evil Angels, 22The evil Angels.the devil and his Angels witneſs ſin to be ſinful, not only in their being devils by it, and ſuffering for it, but many other ways, as I ſhall evince: We uſe to ſay, that virtues confeſt by foes, and vices confeſſed by friends, are true: Surely then by the Devil we ſhall find that vice and ſin is, as we have declared it to be; and if ſuch a friend of ſin as the devil is, will confeſs it to be ſinful, we may believe him; for though he be the Father of Lies, yet in this he ſpeaks truth, a clear and great truth.

1 Then the devil witneſſeth againſt ſin by his trembling; the devil trembles at this, that there is a God, James 2.19. Now God was never terrible to the Angels till they ſinned, then they ſaw and trembled at the terror of God: Sin brought judgment on the devils, 2 Pet. 2.4 at this they tremble; ſo that ſin is the firſt cauſe of devils trembling: That then which makes devils tremble at the belief of a God, (who will be a God of judgment) is exceeding ſinful.

2 As great as their judgment is (and greater though it be like to be) yet they acknowledge it juſt, and ſo by conſequence ſin to be unjuſt and ſinful: The juſtneſs of judgment confeſt, is a confeſsion of the vileneſs of the ſin which brings the judgment. Say the devils, Mat. 8.29 Art thou come to torment us before the time? they confeſs that p. 125the Son of God was to judge them to torment; that they had no exception to make againſt being tormented, but only as to the time; they are reſerved in chains to judgment, 2 Pet. 2.4. Jude 6. and ſay they, art thou come to torment us before the time? before the judgment of the great day, to which we are reſerved? they deny not their being worthy of this death, or that their damnation is juſt, and therefore do confeſs the uglineſs and filthineſs of ſin.

3 They witneſs ſin to be ſinful, in tempting men to ſin: They uſed to ſay, that ſurely they muſt be good men whom Nero hated and perſecuted; ſo may we ſay, that muſt needs be evil, which the evil one tempts men to, as that is good which he hates and perſecutes; he is the evil one, and the Tempter, Can that be good that the evil one tempts us to? Can any good come out of this Nazareth? Can any good come from hell? 'Tis enough to evince ſin to be ſinful, that 'tis of the devil, 'tis a clear proof of the evil of ſin, that the devil tempts to it.

4 The devil tells us that ſin is an ugly thing by this, that he turns himſelf into an Angel of Light, that he the more effectually lead us into darkneſs. If he ſhould come like a devil, like an enemy, all would be ſhy of him; but he comes diſguized, and puts on the face of a friend, and ſo puts tricks on us, and cheats us; and indeed doth prevail more by his wily ſubtilties, then by his power: If the devil had come to Eve and beſpake her thus, I was once a glorious Angel, and lived above in the Court of Heaven, but I have ſinned, and am caſt down to hell, do thou p. 126alſo eat the forbidden fruit, and thou ſhalt be like me; would this have taken? Surely no: So if he did come and tempt men to ſin, and tell them 'tis the ready way to hell, would this prevail with them, to ſwear and whore, &c. No, no, the devil is ſubtil (an old Serpent) he colours and paints ſin, covers his hook with a bait, &c. and draws men in ere they are aware: He is a deceiver, but leaſt he ſhould be known, he puts on a good garb, and cloaths himſelf with falſe light, 2 Cor. 11.13, 14. And indeed as this is the danger, (leaſt as the Serpent beguiled Eve through his ſubtilty, ſo our minds ſhould be corrupted the ſame way, 2 Cor. 11.3.) ſo this diſguize and ſubtil transformation, proves ſin to be a monſtrous ugly thing; why elſe doth the devil paint it? why doth he pretend good, when he intends evil? this proves the ſinfulneſs of ſin, that the devil tempts not in his own name or ſhape, he dares not ſay, I am the devil, I am a deceiver, I will lead thee to hell, for that would ſpoil his project.

5 The devil grants ſin to be the worſt of evils by this, that all the affliction and miſery which he brings upon men, is to make them ſin more; ſo that in the devils account, ſin is worſe then ſuffering: as it proves the goodneſs of God, that he brings evil on us, to do and make us good, to cure us of the evil of ſin by the evil of ſuffering; ſo it argues the ſinfulneſs of the devil, and ſin too, that he brings evil on us to make us worſe; he doth not care to afflict us ſo much becauſe we have ſinned, as that we may ſin no more. The end of the devil in perſecuting Job, was not only p. 127to make him ſmart, but to make him ſin, that he might curſe God; 'tis ſomething beyond ſuffering, which is worſe then ſuffering, that the devil aims at in bringing ſuffering, and that is ſin.

6 The devil bears witneſs that ſin is ſinful by this, that when any are awakened to ſee their own vileneſs, he endeavours all he can to drive them to deſpair; as he would at firſt they ſhould preſume to ſin, ſo after that they ſhould not hope for, but deſpair of pardon: he littles it (or nothings it) before commiſſion, and greatens it after; when ſin revived, the Apoſtle died, Rom. 7.9 It wrought in him apprehenſions of death and hell, due to that ſtate wherein he then was: when Chriſt Jeſus convinced him of his ſin of perſecution, it made him tremble, and ſtruck him almoſt dead, Acts 9. Conviction of ſin pricks men to the heart, and makes them cry out like undone men, what ſhall we do! what will become of us! is there any pardon? is there any hope? Now the devil ſtrikes in, and tells them, that their ſin is greater then can be forgiven. When the poor Penitent was ſorrowful, the devil made uſe of his devices that he might be ſwallowed up, and drown'd in ſorrow, 2 Cor. 2.7. with 11. as if he would have told him, if theſe forgive thee not, much leſs will God, the Church hath caſt thee off, and ſo will God: His great deſign is (then) to perſwade men, that the Mercy of God, and Merit of Chriſt, is not enough to ſave them. Thus the devil ſpeaks out fully, that ſin is exceeding ſinful.

7 And laſtly, the devil declares ſin to be ſinful, p. 128in being the accuſer of the Brethren, Rev. 12.10. Oh what ſtories doth he tell of God, of the Brethren, how ſinful they are! and thereby confeſſeth to God himſelf the uglineſs of ſin; for from thence only doth he take the riſe, and frame the arguments of his accuſation: as Chriſt ever liveth to make interceſſion for us, ſo the devil lives to make accuſations againſt us, day and night: when God askt the devil if he had conſider'd his ſervant Job, Yes, ſaith he, I have, and accuſe him for an hired ſervant, one that ſerves thee meerly for wages, and would, if but toucht by thee, curſe thee to thy face. When Satan accuſed Joſhua, Zech. 3.1, 2. 'twas for his filthy garments, his iniquity; as v. 3, 4. He is ever telling tales (and ſometimes true ſtories) of the miſcarriages of Profeſſors; he Regiſters their pride and wantonneſs, their vanity and folly, all their unworthy walkings, and accuſeth them to God for theſe things, and even tempts God, Job 2.3. to deſtroy them for their ſinfulneſs, and ſometimes, (as in Jobs caſe) without a cauſe: whatever he ſay to us, to be ſure he ſays to God, that ſin is an exceeding, and out of meaſure, ſinful thing, when he accuſeth the Brethren. Thus of the devils witneſs. I proceed to bring in

3 The witneſs of men Good & Bad againſt ſin.33Men witneſs againſt ſin.

1 Good men bear witneſs againſt ſin, 11Good men.joyntly and ſeverally, to which of the Saints ſhall we turn? (as was ſaid in another caſe) they all with one conſent, as one man, with one voice, and one mouth, cry out againſt ſin as a ſinful p. 129thing: one ſays, yea all ſay, 'twere damnation to be a ſinner, if there were no other hell: another ſays, 'twere better to be in hell with Chriſt, then in heaven with ſin: another ſaith, 'tis more ugly then the devil: they all ſubſcribe to this, that ſin is the moſt odious of all evils, hell it ſelf not more, for it had not been, had not ſin made it: Good men bear witneſs againſt other mens ſins, and againſt their own alſo.

1 Againſt other mens ſins, 11Againſt other mens ſins.if poſſible to prevent, if not to convince: For

1 They do give adviſe and counſel to men againſt ſin, that they may not ſin, which proves that ſin is an abominable thing in their eſteem: The ſum of what is ſpoken, by way of commend, as to Abraham, Gen. 18.19. amounts to this, that he would adviſe and charge his Poſterity not to ſin: So that of Samuel to Iſrael, 1 Sam. 12.24, 25. and that of David to Solomon, 1 King. 2.1, 2, 3. &c. yea to all his children; Come, ſaith he, I will teach you the fear of the Lord, Pſal. 34.11. and 'tis by the fear of the Lord, that men depart from evil: So in the N.T. 1 Theſ. 2.11, 12. 1 Pet. 2.11. 1 Joh. 2.1. 'tis the adviſe-general that good men give to every one, do not ſin.

2 If they find that their counſel hath not taken place, but men have ſinned, then they bear witneſs againſt ſin, by reproving it: Reproofs are arguments of ſinfulneſs, for men do not reprove any for what's good; reproof argues preceding guilt: were it not that ſin is odious to them, good men would not be at the coſt and charges, nor run the hazard of reproving others for it; reproving others is a thankleſs office, and p. 130unacceptable imployment, for the moſt part: men take reproofs for reproach… yet God having laid it on good men as their they to rebuke, and not ſuffer ſin to lye upon their Brother, they dare not omit it, Levis. 19.17. Though Eli reproved his ſons for their ſins, yet he is ſharply reproved for not reproving them more ſharply, 1 Sam. 2. We find Samuel reproving King Saul; Is it meet to be ſaid to a King, thou art wicked? Yet 1 Sam. 13.13. ſaith the Prophet to the King, thou haſt done fooliſhly, thou haſt done wickedly: and Ch. 15.22, 23. he calls his ſin rebellion and ſtubbornneſs; thus cuttingly did he reprove King Saul. S. John was not afraid to tell Herod of his wickedneſs, and to his face too, Luke 3.19. S. Paul would not ſ…are S. Peter, when he ſound him tripping and diſſembling, Gal. 2.11. but withſtood him to the face: what doth this ſpeak, but that ſin is an odious thing to good men, and they judge it extremely ſinful againſt God and man. Further.

3 Good men witneſs againſt ſin, by withdrawing from ſinners, and their ſociety; to have no more to do with them then needs muſt: this ſeparation from their perſons is only becauſe of their ſins; if good men be conſtrain'd to converſe with them, yet they cry out, as Pſa. 120.5, 6. Woe is me, that I dwell in Meſhek, and the Tents of Kedar: The ſociety of the wicked is very burthenſome to the godly; Lot was in a kind of hell, when he was in Sodom, their wickedneſs was continually vexing his ſoul, 2 Pet. 2.7, 8. This withdrawing from, or groaning under the ſociety of the wicked, teſtifies againſt ſin, and p. 131is in obedience to the Command of God, 2 Cor. 6.14. &c.

4 Their mourning over other mens ſins, ſhews, that in their eyes ſin is an abominable thing, though but the ſin of others, Pſal. 119.136. Mine eyes run down with rivers of tears; why? becauſe men keep not thy Laws: Oh how dear is the Law of God, and how vile the ſin of men to holy David! ſo the Prophet Jeremiah, Ch. 13.15.-17. expreſſeth the like zeal for God: Hear ye, and give ear, be not proud, give glory to the Lord, &c. But if you will not hear, my ſoul ſhall weep in ſecret for your pride, mine eyes ſhall weep ſore, and run down with tears. The Apoſtle Paul, when he ſpeaks of the ſins of men, he doth it weeping, Phil. 3.19. Other mens ſins coſt good men many a weeping eye, and aking heart, becauſe ſin is ſo contrary to God, and the good of men.

5 And laſtly (to name no more) they teſtifie how ſinful a thing ſin is, by their prayers and endeavours to get pardon for their ſins, who, it may be, ſcarce ſeek it for themſelves. Sinners little think how much they are beholding to good men, who pray for their ſalvation, even then when the wicked ſeek their deſtruction: Said St. Stephen, Father, lay not this ſin to their charge, oh forgive them: How earneſtly did Abraham pray for mercy in behalf of Sodom, that if poſſible it might not be deſtroy'd: When Iſrael had ſinned a great ſin, and provokt the Lord, Moſes mediates and intercedes for them, and offers to die that they may live, Exod. 32. Now if they did not know that ſin were a ſinful thing, p. 132offenſive to God, and deſtructive to man, would they interpoſe at ſuch a rate? no, they would not. But by all this it appears, that good men witneſs againſt ſin as the worſt of evils, yea, and wicked men bears witneſs againſt ſin; no man hath a good word for ſin: There is no man can plead ſins cauſe, or be its Advocate; but before I produce their teſtimony, I am to ſhew,

2 That good men witneſs againſt their own ſin, 22Againſt their own ſin.as well as againſt other mens ſins: they do not only wiſh others reformation, but do endeavour their own; and would, if poſſible, be ſo innocent, as not to ſin at all; 'tis their ambition and prayer, that their thoughts, words and deeds, may be all acceptable to God, Pſa. 19 14. they would not dream extravagantly, if they could avoid it, nor that a vain thought ſhould lodge within them: 'tis poſſible indeed, that ſome men may declaim bitterly againſt other mens ſins, and yet indulge their own; as if they had rather ſee other men reformed then themſelves, and virtue were a more pleaſant Theme to talk of, then a thing to be poſſeſt; but godly men dare not do ſo, but are againſt ſin in others, and againſt ſinning themſelves. As appears

1 By this, that they will not, dare not ſin, though they have opportunity, and may do it with pleaſure, honor and profit, as the world rates theſe things: Some men that do not ſin for want of opportunity, would ſin if they had it, they want not heart, but occaſion, not inclination, but opportunity, they would ſin, if tempted to ſin: Others avoid ſins that would bring diſgrace, &c. but for pleaſant, faſhionable, p. 133and profitable ſins, they can eaſily imbrace ſuch; but godly men dare not ſin, though all theſe concur; take an inſtance in Joſeph, who when he was courted into pleaſure, &c. yet even then, ſaith he, how, oh how, (can I find it in my heart?) can I do? how ſhall I do this wickededneſs, and ſin againſt God! Gen. 39.7.-9. 'tis, ſaith he, ſin againſt my Maſter, ſin againſt thee, ſin againſt mine own ſoul, but the worſt is, 'tis againſt God; how ſhall I do this wickedneſs, and ſin againſt God! Another inſtance of him there is in relation to his brethren; how ill they had deſerved at his hands, what opportunity he had to be revenged, is well known yet he generouſly forgave them, and provided for them; and this was the reaſon, I, ſaith he, fear God, Gen. 42.18. Job alſo in his Apology, Ch. 31. &c. gives a full account, how odious a thing ſin of all ſorts was unto him, even in his proſperity, when he might (according to the courſe of this world) have done whatever ſeem'd good in his own eyes, and none have ſaid to him, what doſt thou? or why doſt thou thus? You ſhall find Balaam (after the guize and mode of hypocrites) talking and pretending like an Angel, but acting and intending like a devil; 'twas a kind of trouble to him, that he could not ſin, Numb. 22.18. I cannot go beyond the word of the Lord, but it ſeems he would if he could; whereas a Saint would ſay, I neither can nor will go againſt, or beyond or ſhort of the word of the Lord, if I can help it.

2 Good and godly men diſcover that ſin is odious to them by this, that they will rather ſuffer p. 134then ſin: Many men make an ill choice, ſuch an one as Elihu charged on Job, Ch. 36.21. This (viz. ſin) haſt thou choſen rather then affliction; but godly men make Moſes his choice, who choſe affliction rather then the pleaſures of ſin, Hebr. 11. As precious a thing as life is, a godly man would not willingly ſin to ſave his life: Though the mouth of a Fiery Furnace (heated ſevenfold) were open to devoure the three children (as we uſe to call them) yet they would not ſin, Dan. 3.18, and Daniel would rather adventure on the Lyons, then neglect a duty to his God, Dan. 6.10. Though bonds waited on S. Paul every where, yet he could not be withheld by fear of them from preaching the faith of Jeſus, Acts 20.23, 24. with 21.11.—15. you have a long Catalogue, a little Book of Martyrs, Hebr. 11. who choſe all manner of deaths before any kind or manner of ſin, and would not accept deliverance on ignoble terms, but had rather die holily, then live ſinfully. They all declare, that 'tis better to ſuffer to avoid ſinning, then ſin to avoid ſuffering.

3 They witneſs againſt ſin by this, that they will not ſin though grace abound, or that grace may abound, Rom. 6.1, 2 no, God forbid! Though they have an Advocate with the Father, Jeſus Chriſt the righteous, who is the Propitiation for their ſin, 1 Joh. 2.1, 2. the very Doctrine of Grace and intereſt in the death of Chriſt, is the great obligation upon them not to ſin: Read …. 6.2 Cor. 5.15. Titus 2.11, 12. the aſſurance of glory is an engagement to mortification, Col. 3 4, 5. when Chriſt who is our life ſhall p. 135appear, then ſhall we appear with him in glory; what then? May we therefore gratifie corruption, and live as we liſt? Oh no, but mortifie therefore, &c. though there be promiſes of forgiveneſs to him that confeſſeth his ſin, yet a godly man dare not ſin, and buy repentance at ſo dear a rate: When S. John had ſaid, that if we confeſs our ſin God is faithful, and (not only merciful, but) juſt to forgive us our ſin, and the blood of Jeſus Chriſt ſhall cleanſe us from all; yet he adds theſe things, I write that you ſin not, 1 Joh. 1.9. with 1 Joh. 2.1. nay, they dare not ſin that good may come of it, nor tell a lye, though the truth of God may thereby abound unto God his glory, Rom. 3.7, 8.

4 They witneſs that ſin is an abominable thing by this, the care they take, and the means they uſe to prevent ſin, that they may not ſin.

1 They maintain a continual war againſt the devil, world and fleſh, becauſe they would not ſin; as much as they (good ſouls) love peace, yet they live in war; I, and live in war to preſerve their peace, on which ſin would make a breach: Godly men would not hate the devil, but that he is a ſinner, and tempts them to ſin: they would not hate their own fleſh, or Father and Mother, but to prevent ſinning: Of this war you may read Rom. 7. and Gal. 5.17. They are fain to fight their way to heaven from day to day, and duty to duty, and are at great coſt and charges, pains and watchings, to keep this war on foot, and all that they may not ſin.

2 They are praying always that they may not ſin; Oh our Father, lead us not into … on, p. 136but deliver us from evil: though temptations be no ſins, yet they are the way to ſins, and therefore they pray that (if poſſible) they might not be tempted, Pſa. 119.113. Let not any iniquity have dominion over me, ſaith good King David keep me from preſumption, that I may be upright, &c. Pſa. 19. yea 'tis their joynt ſupplication, thy will be done on earth, as 'tis in heaven.

3 They hide the word of God in their heart (as an antidote) that they may not ſin, Pſal. 119.11. and when Princes perſecuted this holy man without a cauſe, yet he durſt not meditate revenge, but his heart ſtood in awe of the word, which he had hid there, Pſa. 119 161.

4 That they may not ſin, they abſtain from appearances and occaſions of evil: Job made a covenant with his eyes, Job 31.1. King David ſaid he would take heed to his ways, that he might not ſin with his tongue, Pſa. 39.1. that is, that he might be perfectly holy in the ſenſe of Saint James's phraſe, Ch. 3.2. If any man offend not in word, the ſame is a perfect man, a great Commander of himſelf, and able to bridle the whole body, which is the expreſſion uſed in the forequoted Pſalm: when chaſt Joſeph met with a tempting Miſtris, 'tis ſaid of him, he hearkned not unto her, not only not to lye with her, but not to be with her, Gen. 39.10. but fled, as from a plague, or devil, v 12.

By all theſe things (to name no more) it clearly appears, that in the eſteem of good men, ſin is an ex…eeding impious and pernicious thing: But I am ſenſible there will be two exceptions p. 137made againſt this witneſs of theſe men.

1 A poſſe, from what may be; it may be ſin and ſinners will ſay, 'tis true, theſe men did reprove ſin, and condemn it in others, and endeavour'd to prevent their own; but was it for the uglineſs of ſin, or ſome inconveniences that might elſe befall them? was it becauſe ſin was ſinful, or for ſome other reaſons?

2 Ab eſſe, from what is; though you would make us believe that godly men are ſuch Ermins, ſuch nice and tender things, as if they could not endure any uncleanneſs; though you make them ſo ſhy and ſtrict, as if they would not come near a ſin, yet 'tis apparent they have ſinned; yea, the very men whoſe inſtances you pleaſe your ſelf in, and make them patterns to, and Patrons of all the reſt.

Before we can proceed, theſe Amaſaes muſt be removed out of the way; and therefore for the removal of the firſt, I anſwer; That though good men (as Joſeph did) make uſe of all manner of arguments to keep themſelve and others from ſin, yet it is ſin, as ſin, that they abhor, as ugly and abominable; though there were no affliction, no hell, no wrath, yet would regenerate and new-born men declaim againſt, and hate ſin. As appears

1 By this, that the main thing which keeps them from committing it, or which they repent for having committed it, is, that it is againſt God: when Joſeph had muſter'd up many arguments, this was the prevailing one with him, how ſhall I do this wickedneſs, and ſin againſt God, Gen. 39.9. againſt the will and glory of God. Job p. 138tells us he durſt not ſin; why not? why? becauſe 'twas againſt God, as well as againſt himſelf, Job 31.1.-4. and in their repentance after a ſin, this goes moſt to their heart, that they have ſinned againſt God, Pſa. 51.4. Againſt thee, thee only have I ſinned; how ſo? Surely David had ſinned againſt Ʋriah, and againſt Bathſheba, and againſt himſelf (his bones as well as conſcience felt it.) Oh but this goes moſt to the heart, that 'twas againſt God; it grieves him more that God was diſpleaſed by him, then that God was diſpleaſed with him; he puts in twice as much of that conſideration, as of any other ingredient; and as to others, his tears run down like rivers, not ſo much becauſe men kept not his, as becauſe they kept not Gods Laws.

2 By this, becauſe they abhor all ſin, all kinds, and all degrees of ſin: Surely we may conclude, that they who hate all ſin, hate ſin as ſin; this godly men do, and only godly men do, and godly men always do it, ſo far as godlineſs acts in power in them: 'tis the prayer in Pſal. 119.133. order my ſteps (all and every of my ſteps) in thy word, and let not any (not any, i.e. none) iniquity have dominion over me; from the higheſt to the loweſt, from the greateſt to the leaſt, let not any one iniquity have dominion over me. Some other men abhor ſome ſins, as Atheiſme, blaſphemy, idolatry, murther, &c. but pride and wantonneſs, &c. are pleaſant to them as meat and drink. Now this is no argument that they hate ſin as ſin; he that hates ſin as ſin, hates all ſin; and I think it may be inverted truly, he that hates all ſin, hates ſin as ſin.

p. 1393 They evidence their hatred of ſin as ſin, and not for by-reſpects, thus, that they abhor all their ſecret ſins, which none knows but themſelves, yea ſuch as they know not by themſelves, but only God knows them: they hate that which none can accuſe them for, or lay to their charge as guilty of, Pſa. 19.12. Lord, who knows the error of his way? and as S. Paul, though I know nothing by my ſelf, yet, &c. 1 Cor. 4.4. the heart of man is ſuch a maze, as man himſelf cannot find out all the windings of it; ſuch a deep, as man himſelf cannot fathom it; ſo deceitful, that man himſelf doth not know it, only God ſearcheth it: Well, this being ſo, Lord cleanſe me from my ſecret errors, undiſcern'd and unknown, yea, by me unknowable errors and extravagancies: 'tis meet to be ſaid to God, as Job 34.32. that which I know not (viz. wherein I have done amiſs) that ſhew thou me: A man doth many things amiſs, which ſcape his own obſervation, as much as that of others, and of theſe would a good man be cleans'd: theſe create no trouble to his conſcience, but only they are againſt God, though unknown to him, and therefore would berid of them, that they might not lodge in his heart, though as ſtrangers and unknown. Yea

4 They are againſt all inclinations to ſin, againſt the very conception of ſin, they do all they can, not only that ſin may not bring forth, or breed, but that it might not conceive, that I may refer to James 1.14, 15. Oh the burden of the body of death, and Law of the members; that though S. Paul can ſay, 'tis not he that ſins, but ſin that dwelleth in him; yet he would berid p. 140of this in being of ſin, that it might not ſo much as incline him to evil. Yet once more.

5. And laſtly, they are carried out againſt ſin as ſin, as appears by this, that they cannot content themſelves not to do evil, unleſs alſo they do good; they think it not enough that they do not diſpleaſe God, unleſs they pleaſe God; to be negatively, unleſs they be poſitively good; they would not only not commit evil, but they would not omit good; many men as they will do no hurt, ſo no good: the charge againſt them, Mat. 25. is, not that they did defraud, or oppreſs, or were cruel to the members of Chriſt, but they did not actually do them good; not cloath, not feed, not viſit, &c. but good men are for being, and for doing good, not only cleanſe me from ſecret ſins, or only keep me from preſumption, but oh that the thought of my heart, the words of my mouth, and conſequently the works of my life may be acceptable to thee O Lord, Pſa. 19. The Apoſtle in the name of all the houſhold of faith, ſpeaks thus, 2 Cor. 5.9. wherefore we labour (the word is, we are ambitious, or (like heavenly Courtiers) we affect this honor) that whither preſent or abſent, that is (living or dying) we may be accepted of him; or (as the Greek will bear it well, to be actively read) that we may be acceptable to him, even to all well pleaſing. This to the firſt Objection.

The ſecond Ob. is to this purpoſe, We ſee that godly men have ſinned, 'tis matter of fact: Now if ſin were ſo odious to them (as you ſay) would they ſin? Before I give anſwer to this Objection, let me premiſe,

p. 1411 By way of conceſſion and confeſſion, that they do ſin; yea, who is he that liveth and ſinneth not? If any man ſay he hath not ſinned, he makes God a lyar (who hath concluded all men under ſin) and if we ſay we have no ſin, we both deceive, and yet confute our ſelves, for we ſin in ſaying ſo, 1 Joh. 8.10.

Yet 2. There is this to be ſaid, that the ſins of good men are more uſually ſins of captivity, then ſins of activity, as the Apoſtle ſpeaks, Rom. 7. they are rather led into ſin by temptation, then go into ſin by choice and inclination; 'tis againſt the Law of their mind: 'Tis indeed poſſible that a good man may plot and contrive a ſin, as David did the death of Uriah; and this is the only thing wherein God himſelf ſaith that David ſinned, 1 Kings 15.5. God covers all his other ſins, as being rather overtaken by temptation, then acted by deſign in the reſt: So that for the moſt part, good men are captivated rather then active as to ſin: And David himſelf could ſay, that he had not wickedly (after the manner of the wicked, Jude 15.) departed from God, Pſa. 18.21.

3 God may ſometime have a good man to this ſaddeſt of tryals, to know all that is in his heart, as he left the good King Hezekiah, 2 Chron. 32.31. we are not over-forward or willing to believe our ſelves, ſo bad as we are in our hearts, as to the ſeeds of evil ſown there: Is thy ſervant a dog, ſaid Hazael, when his ſin was foretold? and S. Peter himſelf could not believe it poſſible, that he ſhould deny Chriſt his Maſter; yet, when left to himſelf, he did it; but then notwithſtanding this, there is enough to be ſaid p. 142in the behalf of godly mens hatred of ſin; yea indeed they hate it the more for having ſinn'd. I anſwer then, that the godly mans witneſs againſt ſin is ſtill true, good and firm; for

1 As he abhors to commit ſin, ſo he abhors ſin committed, and himſelf for committing it, Job 40.4. & 40.6. Sin is the burthen of every good mans ſoul: when the Author of Pſa. 73. had ſinned, he was ſo angry with himſelf, that he could not (do that which God did for him, viz.) forgive and pardon himſelf, but calls himſelf fool and beaſt: good men condemn not only their ſin, but themſelves, and ſin in the more hateful to them, for having been done by them.

2 They are reſtleſs till ſin be purged, as well as pardon'd: King David could not content himſelf to have ſin blotted out by a pardon, unleſs 'twere waſht and cleans'd away, Pſa. 51.1, 2. and the mending of his beart, without new making it by Creation, would not content him, v. 10.

Yea 3. If God chaſtiſe and afflict them for having ſinned, yet they juſtifie God; and whoever juſtifies a puniſhing God, condemns ſin; if the ſentence be juſt, the ſin is unjuſt. Thus they do continually, Micah 7.9. I will bear the indignation of the Lord, becauſe I have ſinned againſt him: So Pſa. 51.3, 4. This confeſſion I make, and this prayer I make, that thou (O Lord) mayſt be juſtified when thou judgeſt. This alſo ſpeaks againſt ſin.

Yea 4. They take an holy revenge on themſelves, and become the more zealous for God; as S Peter, who did not only weep bitterly, but was made willing to feed ſheep and Lambs, to do any and p. 143every ſervice for Chriſt: And Pſa. 51.12, 13. reſtore to me (ſaith he) the joy of thy ſalvation, and I will teach the tranſgreſſors thy ways: So 2 Cor. 7. when the Apoſtle had made them ſorry with a ſharp Epiſtle, he doth not repent of it, becauſe it wrought ſuch ſorrow in them, as wrought repentance to ſalvation, not to be repented of, as appear'd in their indignation againſt, revenge upon themſelves, and zeal for God; as he there ſpeaks in their behalf.

Laſtly, It fully appears that godly men abhor ſin by this, that they deſire to die upon no account more then this, to berid of ſin, that they may ſin no more, but be holy, as he which hath called them is holy; they groan for a change upon this account, 2 Cor. 5.4. mortality and corruption are conjoyn'd, 1 Cor. 15. and this is not laid aſide till that be; and therefore they deſire not only to be in Chriſt, where there is no condemnation, Rom. 8.1. but to be with Chriſt, Phil. 1.23. which is beſt of all; for there is no ſin, no, nor temptation to it: There was never a temptation to ſin in heaven, ſince the devil was caſt out, nor will never be, for the devil ſhall never be there, nor corruption neither, for that ceaſeth, when mortality is ſwallowed up of life: So that upon the whole, the witneſs of godily men is unexceptionable, notwithſtanding their having ſinned. I now proceed to ſhew,

2 That wicked men themſelves are witneſſes of, 22Wicked men.and againſt the ſinfulneſs of ſin, that it is an ugly, ſhameful, and an abominable thing, that which they are aſhamed to own. Let us hear ſome of the Heathens ſpeak their ſenſe of it; Cicero tells p. 144us, he thought not that man worthy the name of a man, that ſpent one day in the pleaſures of the fleſh; yea, he faith further, that after death, he thinks there's no greater torments then ſin: and another ſpeaks after this manner, that he thought it one of the greateſt torments that men ſhould have in another life, to be bound to the ſins they moſt delighted in in this life: Socrates would die rather then conſent to a ſin of injuſtice; and one of them ſaith, Socrates was not unhappy in being put to death, but they unhappy that put him to death; he ſuffer'd, but they ſinned: another hath a ſaying of mens living in pleaſure, (much like that of S. Paul concerning the wanton widow, 1 Tim. 5.6. ſhe that lives in pleaſure is dead while ſhe lives) foreign their reaſon of theſe things ſaid by them concerning ſin, was, becauſe ſin degraded man, and was a degeneration, that ſuch live the life of a beaſt, and not of a man, which is a life of reaſon and virtue: whence Plotinus ſaith, the pleaſures of the body do ſo interrupt the happineſs of the ſoul, that 'tis the ſouls happineſs to deſpiſe the bodies pleaſures: Sin (ſay the Stoicks) is the worſt kind of ſuffering, and he is the only miſerable man that is wicked; the greateſt puniſhment of ſinners is ſin. Seneca. I could produce many more to this purpoſe, but I ſhall not take in the witneſs only of theſe, or ſuch other brave, magnanimous, and well-bred Heathens, but the very Herd of wicked men, the very dregs of them ſhall give in teſtimony (will they, nill they) by their thoughts, words or works, and ſad experiences, that ſin is an ugly, becauſe finful thing.

p. 145Sinners are aſham'd of ſin:

1 When before they commit it.

2 After they have committed it.

1 Sinners are aſham'd of ſin before, and think it an ugly thing when they commit it: For 1. though they are ſo daring and impudent as to ſin, yet they have not the courage to conſider what 'tis they are going about, or at leaſt to ſpeak one what they think concerning ſin; they know that when they ſin their conſcience will accuſe them, and they ſhall find regrets which they are loath to feel, much more to utter and declare; therefore they dare not ask themſelves what 'tis they are about to do, or are a doing, to catechize themſelves, and ſay, is there not a lye in (or at) my right hand? Iſ. 44. It argues that men are afraid they ſhall find what they have no mind to meet with, when they are loath to entertain themſelves with a few forethoughts concerning it, but ruſh like horſes into the battel: The Scripture ſpeaks, as if 'twere impoſſible for men to be ſo wicked, if they were but conſiderative, without which they act not like men: if they think of it, and yet ſin, they care not, dare not ſpeak out their thoughts, but had rather conceal their ſhame and pain, as well as they can, then tell any body what fools they have been, and how fooliſhly they have done: If ſin had any thing of Noble or Honorable in it, why do they not proclaim its virtues, and thereby their own in loving it? If they think it good, why do they call it by its name? if they think it evil, why do they but think it ſo? 'tis only becauſe they are aſham'd on't, that any body ſhould know what they think, as Pſa. 14.1. p. 146the fool hath ſaid in his heart, there is no God: It ſeems he had not the hardineſs nor heart to ſay it with his mouth; he whiſper'd, and mutter'd, or wiſh'd, but was loath to be heard: their ſpeaking thus within ſpeaks out this, that they are aſhamed of what they think, and dare not utter it.

2 Sinners dare not commit ſin, till they have given it a new name; they ſin not under the name and notion of ſin, no, woe unto them; they call, as good evil, ſo evil good, Iſ 5. Revenge they will not own, but a vindication of their Honor, a doing right to their reputation; Covetouſneſs is a fordid thing, they ſay, theirs is but frugality, and good husbandry; Drunkenneſs is unmanly (becauſe unmanning) 'tis beaſtial, they confeſs, but theirs is only good fellowſhip in the liberal uſe of the creature; Pride muſt be called decency, and being in the faſhion; Fornication but a trick of Youth, or gratifying nature. Thus do men diſguize ſin, for ſurely did they call it by its own name, and but look it in the face, they know they ſhall find it ſuch an ugly Hag, as were not fit for the imbraces of men, no nor of devils. This their new-naming it condemns it.

3 This argues their being aſham'd on't, that they do what they do, as much as they can, in the dark; yea (as they fooliſhly think) in the dark, from Gods ſight alſo, and do thereby implicitly confeſs, that if men or God ſaw them, they ſhould be aſham'd of what they do: time was, when they that were drunk were drunk in the night, it being a buſineſs of ſhame: And Eph 5.11, 12. the Apoſtle tells us, that 'tis a ſhame to p. 147ſpeak of what's done by ſome in ſecret; and therefore, it ſeems, they themſelves do it ſecretly, becauſe they are aſham'd it ſhould be known and talkt of: And indeed 'tis a general rule given by Chriſt himſelf, that he who doth evil hateth the light, becauſe his deeds are evil, and he cannot endure that they ſhould be manifeſted, for then they would be reproved by the light, Joh. 3.19, 20. The abominations of the Ancients of Iſrael were ſo abominable, that they did them in the dark, and thought them hid from God himſelf, Ezek. 8.5.-12.

4 That ſinners find ſin a painful thing, and are aſham'd on't, is clear by this, that they are tormented while taking their pleaſure, and are ſtung with eating the honey; their conſcience accuſeth them when it takes them in the very act, Rom. 2.15. Even in laughter the heart is ſad, 'tis not only at the end of laughter, but in it, while at it, Prov. 14.13. while men are taking the pleaſures of ſin, they hear a But remember thou muſt die, and go to judgment, which chills and cools their heat, Eccl. 11.9. We little think what ſecret ſighs and groans are within, when wicked men are merry, or ſeem at leaſt to be ſo from the teeth outward.

In 2 Sam. 13. you will find no meaner perſon then a Kings Son vext and tormented with his own paſſion, 2 Sam. 13. he was in a Burning Feaver with luſt, it made him ſick and lean, even to being conſumptive; but it may be ſaid, this was becauſe he had not his will, was he ſo when he had? Yes, and worſe too by his own confeſſion, for the hatred wherewith he hated her, was nor… p. 148then the love wherewith he loved her; as much as to ſay, he was more tormented now then before: Sin diſappoints men, they have falſe joyes, but true miſeries, and ſuffer rather then enjoy any pleaſure from ſin; they are vext to ſee how they are cheated: This Amnon was now in an hot, preſently in a cold fit, and toſs'd as from a Feaver to an Ague, caſt into the fire, and into the water, contrary torments, ſick of love, and ſick of loathing, ſick for want of her company, and ſick of having it, diſcontented at not, and at having his will; ſin pleaſeth not men either full or faſting: Oh how are they tormented, whoſe deſires are great, and enjoyments little, yea contradictions to what they thought of? they expected pleaſure, and find pain, ſought joy, and met with grief! Hence ſinners are ſo weary of time, and not only of buſineſs, but recreations; their changing ſo often, argues they have no ſatisfaction: Hence the Pythagoreans place the wicked on a rowling pin, as having no quiet or peace, but are like the raging Sea, as the Prophet ſpeaks, Iſ. 48.22. and 57.21. The ſoul, ſaith Tacitus, is laſht with guilt, as the body is with ſtripes; and Tiberius as impudent as he was, could not protect himſelf from thoſe inward ſcourges, which are ſuch horrid and hideous furies and torments, as hell hath not worſe.

5 Sinners are ſo aſham'd of ſin, that they mask it under a form of godlineſs; they paint it, and think to make it look well, though it be ſo much the more ugly for being colour'd and complexion'd with a form of godlineſs; the thing it ſelf, and they that do it, being witneſſes: p. 149Though ſinners are like devils, yet they would be thought Saints: Sauls ſin muſt needs be for a ſacrifice, and ſo God muſt patron the ſin that was committed againſt himſelf, 1 Sam. 15. Abſolom covers his Rebellion and Treaſon with the devotion of a vow, 2 Sam. 6.6. Herod ſmooths over his murtherous intentions with the pretence of worſhip, and will murther S. John leaſt he ſhould be perjur'd, as if forſooth he durſt not ſin, unleſs he did it conſcientiouſly (ne ſit ſceleratus ſecit ſcelus) This ſhall ſuffice to ſhew, that wicked men are aſham'd of ſin, and to own it as ſuch, they are aſham'd of it before, and when they do commit it.

2 Yet further, Sinners are aſham'd of ſin after they have committed it: good men are aſham'd of what does but look like a ſin, and of what may be interpreted to be meant for a ſin, though 'twere not ſo; as David for cutting off the lap of Sauls garment; which argues their loathneſs to, and averſneſs from ſin: and we ſhall find that wicked men alſo, when they have done evil, are aſham'd that they have done it, which is a witneſs what an ugly (becauſe ſinful) thing ſin is. As

1 Sinners dare not own their ſin, to avow it, and ſtand to it, to juſtifie their wickedneſs, (though they may excuſe it, as I ſhall ſhew preſently) which clearly ſhews they are aſham'd of it, and are not ſatisfied with what they have done. The Thief (as bold and ſturdy a ſinner as he is) when he is taken is aſhamed; ſo is the houſe of Iſrael aſham'd, Jer. 2.26. they cannot plead ſins cauſe to juſtification. Particularly.

p. 1501 They cannot endure to be called by the name of the ſin which they have committed, and live in the practiſe of: No Drunkard cares to be called ſo, but takes it for a diſgrace; no Lyar will receive the lye given him, but as an affront; no Adulterer will own that name: Now, whoever follows a lawful honeſt Trade or Calling, is not aſhamed of its name, though never ſo mean; as Shoe maker, &c. but ſin is ſuch an ugly baſe imployment, that they who commit ſin, will not endure to be called Sin-makers, though it be their trade: Sinners charge God with ſlandering of them, when he complains of their ſin, Mal. 1.6. and 2.17. and 3.8.13. When God accuſeth them, they put God on the proof, and ſay, wherein? ſo impatient are ſinners to be called ſinners.

2 They are aſham'd of their ſin, and dare not own it, as appears by their palliations, excuſes, and put offs: when ſin was but young, yet Adam and Eve were aſham'd of their Firſt born (as lewd women are aſham'd of their baſe born children) they cloaked, and hid their ſin, Job 31.33. If they do well, what need excuſes? if ill, excuſes plead againſt it, and are accuſations of its illneſs: They who were invited to the wedding made excuſes, which were indeed proofs of their denials, and that they would not come, Mat. 22.…. their ſeeming civilities and apologies were arguments of their being criminal; all our figleaf aprons and coverings are proofs that we are atham'd of what we have done; yea, many times it is laid at the wrong door; Nature is blamed, as if the fault were in their conſtitution; the De… is blam'd, becauſe he tempted and beguiled; p. 151yea God himſelf is blam'd for permiſſion, or it may be for more; the woman thou gaveſt me, &c. Gen. 3. what doth all this prove, but that in the eyes of ſinners ſin is a very ugly and abominable thing. Yet again.

3 That ſinners dare not own what they have done, but are aſham'd of it, is evident by this, they deny that they have ſinned, and commit a ſin to cover ſin; 'tis an hard and difficult thing to bring ſinners to confeſſion, ſin is ſuch a ſhameful thing: 'Tis ſaid of the adulterous woman, Prov. 30.20 ſhe eateth (viz. her ſtoln bread in ſecret, Ch 9.17.) and wipeth her mouth (which argues 'twas foul and filthy) and ſays, I have done no wickedneſs, ſhe will ſin to avoid the ſcandal of her ſin. When Gehazi had taken a reward (by lying in his Maſters name) of Naaman the Syrian, and was returned, his Maſter askt him where he had been; ſaith he, thy ſervant hath been no where, 2 Kings 5.15, 16. He was ſo aſham'd of what he had done, he durſt not own it: and this is a clear diſcovery, that ſin is an ugly thing, that ſinners will not, dare not ſtand to avow and juſtifie it. But

2 It further appears that ſin is an unpleaſing thing, and that which ſinners are aſham'd of, that they dare not look into their actions, nor call themſelves to an account: 'Tis as troubleſome a thing to ſinners to look into themſelves, and to examine their lives, as 'tis for men that go backward in their eſtates, to look into their books; and caſt up their accounts, Jer. 8.5.6. Why is this people backſl…dden with a perpetual backſl…ding, (and never look behind them, nor within p. 152them) no man ſaid (ſo much, or little as) what have I done? They care not to be alone, leaſt the thoughts of their ſins ſhould ſtare them in the face; they ſtudy diviſions and paſtimes, and run into company, leaſt their ſins (like Ghoſts and Devils) ſhould haunt and lay hold of them; and when theſe are over, they ſleep away the reſt of their time, they cannot endure to be at home, leaſt (a worſe thing then a ſcolding woman) an upbraiding Conſcience ſhould fall upon them, they can afford no leiſure to think how they have idled and ſinn'd away, and thereby worſe then loſt ſo much of their time, Amos 6.3.-6. we read of perſons on whoſe hands time lay heavy, and as a burthen, and therefore ſtudied Arts and Methods of laying it aſide, that they may put the thoughts of the evil day far from them, ſometimes by lying on their beds, and being weary of that, they ſtretch themſelves upon their Couches, and then they fall to eating and drinking, and ſo riſe up to play and dance, &c. what doth all this ſpeak, but an unwillingneſs to have any ſenſe of ſin, or but to look on its picture, 'tis ſo helliſh a thing.

3 It appears yet further by this, that they will decry and puniſh that ſin in others, which themſelves are guilty of, the better to conceal their own, or to compenſate for it, by being ſevere to others: when a Thief hath ſtoln and robbed, he is the firſt that makes Hue and Cry, they are loth to be found the ſinners themſelves. We read that though Judah was guilty of Inceſt himſelf, yet how forward he was to puniſh fornication in Jamar his Daughter-in-law, Geneſ. 38. When p. 153our Saviour put the caſe to the Phariſees, what the Lord of the Vineyard would do with the Husbandmen that had abuſed and beaten his ſervants, and (which was worſe) ſlain his ſon; they could readily anſwer, foreign he will miſerably (Gr. wickedly, i.e. with a puniſhment great as their ſin, will be) deſtroy theſe wicked men, Mat. 21.41. Thus when they knew not whom they condemn'd, they condemn'd themſelves, and their own ſin, ex ore tuo, out of thine own mouth art thou condemn'd, O ſinner! 'Tis true, the caſe was alter'd, when he ſaid that they were the men; but by this we ſee, that when men are not concern'd, or ſeem not to be ſo, how ſevere they are againſt ſin, yea, when they do it to hide their own wickedneſs, as John 8.7, 8, 9.

4 Its yet more apparent by this, that they uſually fly to the horns of the Altar, to ſome fits of devotion and forms of godlineſs, as if they would compound with God to ſave them: What meant all the purifications, ſacrifices and attonements which the Heathens uſed, but that a ſenſe of guilt was too heavy to be born? and what more common among men of better profeſſion, then to ſay (juſt as ſoon as they have ſinned) Lord have mercy upon me, God forgive me? they kiſs their Crucifix, tell over their Beads, and go to confeſſion, and what doth all this conclude? but that they have (even themſelves being witneſſes and judges) they have been injurious to God and their own ſouls, and that without reconciliation and pardon (or one fancied at leaſt) they cannot be quiet.

p. 1545. And laſtly, they fully declare againſt ſin as ſinful, in that they deſire to die the death of the righteous. Balaam, and others, that lived not the life of the righteous, but accounted their life madneſs, yet reckon their end happy, and therefore would that their own might be as theirs: By this we ſee, that no wicked man cares for ſins wages: and ſurely that work cannot be good, whoſe wages is ſo bad, that no man cares to receive it; but oh that their after ſtate may be with the righteous, Numb. 23.10. The wages of ſin is death, and the end of ſin is death; oh no ſuch death, no ſuch wages, ſays Balaam; though they go hell-ward while they live, yet they would fain go, to heaven when they die; and what is deduceable from hence more then this, that ſin is a damnable thing? and though ſinners ſeek their happineſs in their miſery, yet 'tis happineſs they ſeek, and when ever they find their diſappointment, they grow angry with themſelves, with ſin, the devil and all.

There is one exception that may be made againſt this witneſs; true, there are ſome pittiful ſneaking ſinners, cowardly and timerous ones, that are daunted at, and aſham'd of ſin; but there are others paſt ſhame, fear and ſenſe, roaring Boys, ranting and rampant ſinners, Rodomontado Blades, that boaſt of their ſin, and glory in being wicked, that take pleaſure in things worthy of damnation, and yet ſcorn to be frighted with terrible Preachers, but will ſin in the face of the Sun without a bluſh; we will hear what theſe ſay, and be judged by theſe brave Sparks and bold Fellows. Be it ſo.

p. 1551 With ſorrow, for them that have none for themſelves, 'tis to be confeſt, that there are ſome hardned ſinners, ſunk into the image, practiſe, and it may be condemnation (as well as ſnare) of the devil himſelf; yea they ſeem to outgo the devils, for they believe and tremble, which is more then ſome ſinners do: Godly men rejoyce with trembling, but ſome ungodly men ſin without trembling, and rejoyce at it too. But

2 This is a ſad and dreadful judgment upon them, worſe then any affliction that could befall them; of all judgments this the moſt terrible, as being the Suburbs of hell it ſelf; to be puniſhed for ſin by ſin, is the worſt of puniſhments: when God ſaith of a perſon or people, he will let them go, they ſhall take their courſe, and not be puniſhed, (viz. by bodily and ſenſible plagues) he puniſheth them moſt and worſt of all: To denote the greatneſs of it, 'tis three times ſaid in Scripture, Rom. 1. that God gave them up, and gave them over; v. 24.26.28. 'Tis no wonder men act the devils part, when they are under the devils doom.

3 This therefore ſpeaks no more in commendation of ſin, then a Bedlams going naked and enduring (without feeling) the pricks of pins in his fleſh, commends his condition: Is it any part of handſommeſs to have a whores ſorehead? Shall we make blind men judges of colours, or dead men of the affairs of the living, and their concerns? Who would take the judgment of them that are void of judgment, and given up to a reprebate mind? If men have loſt their ſenſes, and will ſay Snow is black, Honey is bitter, &c. p. 156ſhall we believe them? But yet there's none of theſe but will at one time or another bear witneſs against ſin, and bluſh at their own impudence: Have you not heard Pharaoh ſaying, who is the Lord? and yet (hardned as he was) the ſame Pharaoh ſaying, I have ſinned againſt the Lord: God hath ways enough to bring them to confeſſion; they who were once ſo wild, as to call the Saints lives madneſs, were at laſt tame enough to call themſelves fools for't; we fools counted their lives madneſs: There is a time coming when all theſe daring and impudent ſinners will ſneak and be aſham'd; either the grace or the judgment of God will awaken them out of their dead ſleep, and then though they dreamt of a feaſt, they will be hungry, then the mouth will confeſs, the eyes weep, the cheeks bluſh, the hands ſmite on the thigh, the heart bleed and break. Cain feels little till he hear God calling from heaven, and tell him he was accurſed, then ſin became heavy in its puniſhment, yea intollerable, Gen. 4.9.-13. Judas makes merry a while, and chinks his 30 Pieces, but anon cannot endure the money nor himſelf, but went to his own place. The Prodigal gallants it long, but yet at laſt cries peccavi. I find

3 Times when … ſinners have confeſt their ſin.

1 In a day of affliction, when the plagues of God have taken hold of them, and the judgments of God have been heavy upon them: The ſtory of Pharaoh is too long to rehearſe, and that of Nebuchadnezzar, Dan. 4 Oh how did God ſtoop their ſtout hearts and bring them on their knees! Sinners that are ſhameleſs, and p. 157ſeem to dare heaven, and challenge God himſelf, and ſcoff at his threatnings, will then be made to change their note, and to weep inſtead of ſinging another, or the ſecond part to the ſame tune. Joſephs Brethren that were ſhameleſs in Canaan, were aſham'd in Aegypt, and cry'd out, Verily we are guilty concerning our Brother: The cruel Adonibezek would acknowledge the Juſtice of Gods retaliation: Oh tell me what your Deſperadoes will ſay in diſtreſs, and on a Death bed; if they do not then awake and repent, yet

2 In the day of judgment, (the great and terrible day of the Lord) they will be aſham'd: they that run now to all ex…ſe of riot, will not be able to ſtand then: the wicked ſhall not ſtand in judgment; they will then quake and tremble, horror will take hold of, and arreſt them; they will not ſtand to juſtifie themſelves, nor to be juſtified by any other; they will be found ſpecchleſs, (without a word to ſay for themſelves, or their ſins) as he that came to the wedding feaſt without a wedding garment; if the righteous be ſcarcely ſaved, or with difficulty, where ſhall the ſinners and ungodly appear? 1 Pet. 4.18. See how they run away, and would fain hide themſelves, Revel. 6.15. &c.

5 In the day of Eternity, (that long, everlaſting day) then when they are in hell, they will will confeſs the ſinfulne…s of ſin; the place of torment will extort the conſession of ſin, as it d…d from Dives, Luke 16. Where's the ruſ…ling of Silk and Sattin now? where are the dainty bit…, the generous wines, and all the deceitful pleaſures p. 158of ſin now? Alas! though they have no pitty ſhown them, they will pitty others, and wiſh that none might come into that place of torment; then they will cry out, oh ſinful ſin, oh devilliſh and helliſh ſin!

So much ſhall ſuffice to have ſpoken of this, and thereby to have evinced the ſinfulneſs of ſin, from the confeſſion of wicked men. I now proceed to call in other witneſſes.

4 44The whole Creation witneſſeth againſt ſin.As God, Angels and men have witneſſed againſt ſin, ſo the whole Creation doth witneſs againſt ſin; not one creature between, or in heaven and earth, or under the earth, whither animate or inanimate, but proclaim the ſinfulneſs of ſin; not only the ſenſible, but inſenſible creatures can find a tongue and language to ſpeak againſt ſin: And that

1 With reſpect to themſelves.

2 With reſpect to God and man.

1 The whole Creation witneſſeth againſt ſin, as having done them a great deal of wrong and injury: that ſin hath deprived them of their priviledge, that they are not now as when they came out of Gods hand, and were made by him. When God lookt on all that he had made, behold it was very good, Gen. 1.31. But ah, how are things alter'd ſince ſin came into the world! The Angels he hath charged with folly, Job. 4.18. The Heavens are not clean in his ſight, Job 15.15. Man in his beſt (now) eſtate is altogether vanity, Pſa. 39.5. The Earth is under a curſe, Gen. 3.17, 18. Yea, the whole Creation groans, Rom. 8.21, 22. The whole Univerſe, as the Learned Grotius clearly obſerves and notes, beſide p. 159many others as well as he. The Apoſtle had three times ſaid the Creature, v. 19, 20, 21. and yet more fully, v. 22. The whole Creation (or every creature) is ſubject to vanity, and under the bondage of corruption, which makes it groan, and puts it to pain, as a woman in travel; as if it cry'd out, Oh ſinful ſin! I was free born, and though under dominion, yet not under bondage; I did once ſerve man freely, but now from fear, Gen. 9.2. I did nothing of my ſelf, may every creature (that is under his power) ſay to man, to make me liable to bondage, but being thy goods and chattels, I ſuffer a part of the penalty of thy Treaſon; if thou hadſt not ſinned. I had not ſuffer'd; but now I groan and wait to be deliver'd from the bondage of thy corruption, Oh ſinful ſin!

2 The Creation witneſſeth againſt ſin, with reſpect to God and man: For,

1 It teacheth man many duties.

2 It convinceth man of many a ſin.

1 The Creatures teach man his duty in general, and many ſpecial ones: In general, they do all in their courſes and places praiſe God, and fulfill his word; as you may read at large, Pſa. 14.8. Rev. 5.13. Never did any creature, but the fallen Angels and man, tranſgreſs the Law, or diſobey the word of their Creator; they are ſuch good ſervants, that when God bids them them go, they go; come, and they come; do this, and they do it; and by this they teach man to do what God bids him, and what a ſinful thing 'tis to break his Law, and to diſobey his word: The creatures cry ſhame on us when we ſin: But ſpecially

p. 1601 The creatures do teach man dependance upon God; they depend on God, and teach man to do ſo too, as our Saviour ſpeaks, Mat. 6.25.-34. take no anxious (and ſoul-diſturbing) thoughts for your livelihood, &c. learn of the Fowls of the Air, and Lillies of the field, to truſt God, &c.

2 They teach man to pray, or call upon man to call upon God; for they cry to God, they obſerve their morning prayer before they break their faſt (as I may ſpeak) the Ravens forget it not, Pſa. 147.9. He giveth to the Beaſt his food, and to the young Ravens which cry; this cry is made to God, for Joh 38.41. who provideth for the Ravens his food, when his young ones cry unto God; they are no ſooner hatcht, but they cry unto God: (Oh man then remember thy Creator in the daies of thy youth.) All the creatures do the like, Pſa. 104.27, 28. they all wait upon thee, that thou mayſt give them their meat in due ſeaſon; yea, beſide their waiting, they petition too, Pſa. 145.15, 16. Thou ſatisfieſt the deſire of every living thing: Now if thou be a prayerleſs, or (as before) a diſtruſtful perſon, theſe creatures witneſs againſt thy ſin, for they teach thee to pray and truſt.

3 They teach us to be weary of the bondage of corruption; they are a weary on't, they groan under it, and wilt not thou cry out, Oh wretch that I am, who ſhall deliver me from this bondage of corruption, and this body of death! if not the creature witneſs againſt thee, and withall teach thee to wait, and long for a better ſtate, and to long for the glorious liberty of the Sons of God. Again

p. 1614 The creatures teach us to be fruitful under means, to anſwer the coſt and charges that God beſtows on us: The earth, which drinketh in the rain which cometh oft upon it, bringeth forth herbs meet for them by whom it is dreſt, Hebr. 6.7. with Iſ. 53.10. The Oxe knows his owner, and the Aſs his Maſters crib, Iſ. 1. The Flock feeds the ſhepherd, &c. 1 Cor. 9.7. If thou be barren and unfruitful, thy gardens and thy fields; if thou be diſobedient, thine Oxe and thine Aſs will upbraid thee, and God himſelf appeals to heaven and earth againſt thee, Deut. 32.1. Iſ. 1.2.

2 The creatures, as they teach many duties, ſo they convince of many ſins; they are in both reſpects Schoolmaſters to man: The uſe we have of the creature now bears witneſs againſt ſin; our eating fleſh doth, there was no ſuch grant in the firſt bleſſing, ſince ſin our appetites more canine; our cloaths witneſs againſt ſin, and (in the Hebrew) the ſame word ſignifies treachery or prevarication, and a garment; the cloaths that cover our nakedneſs tell us, that ſin diſpoiled us of better robes, viz. our Innocency, the duſt tells us we muſt to duſt, having ſinned; as the uſe, ſo the vanity and diſappointments, and thence vexations we meet with, in and from the creatures, do all witneſs againſt ſin. Particularly,

1 The Creation witneſſeth againſt Atheiſme, Rom. 1.20. He that hath ſaid in his heart p. 162there is no God, is called fool by every creature; quaelibet herba Deum. The very notion of a creature ſuppoſeth a God, and we may more reaſonably conclude, that there is nothing then that there is no God; their being made, argues a firſt cauſe, and who is that but God? 'Tis ſo clear, ſaith the Apoſtle, from the Creation, viz. the Eternal Godhead, that they are left without excuſe, Rom. 2.20. Rain from heaven, &c. is Gods witneſs of his being, and being good, as the Apoſtle infallibly concludes, Acts 14.15.-18. Creation and Providence (which is Creation upheld and continued) are witneſſes for God! ſo that I may ſay with Job, Ch. 12.7, 8, 9 Ask now the beaſts, and they ſhall teach thee, and the Fowls of the air, and they ſhall tell thee; or ſpeak to the earth, and it ſhall teach thee, and the Fiſhes of the Sea ſhall declare unto thee, what? that the hand of the Lord hath wrought all theſe; if there be any being, there is a God, ſaith the Creation.

2 The creatures witneſs againſt diſingenuity and ingratitude, againſt non-acknowledgments of beholdingneſs to God; yea the dulleſt among the creatures witneſs againſt this, Iſ. 1.3. God upbraids the ingratitude and rebellion of Iſrael, with the gratitudes and ſervices that the Oxe and the Aſs pay their owners: The rivers of waters return continually to pay their acknowledgments to the Fountain-general, the Sea, Eccl. 1.7. Theſe waters upbraid them that make none but ill returns p. 163to God, and ſay in effect, what Moſes did in words, O fooliſh people and unwiſe, do ye thus requite the Lord, evil for good!

3 The creatures bear witneſs againſt the idleneſs of man, and the ſinfulneſs thereof: Man was not to be idle in Paradiſe, every man ſhould have a calling to follow, and ſhould follow his calling; and he (ſaith the Apoſtle) that will not labour, muſt not eat; of idleneſs comes no good; yet alas how many buſie-bodies are there, that do nothing but idle away their daies? to theſe the creature ſpeaks by his induſtry, and Solomon turns the Sluggard to the Ant to learn, Prov. 6.6.-11. 'Tis not only go to the Infidel, for he that provides not for his family is worſe then an Infidel; but 'tis, go to the Ant: It may be thou haſt a wife and children that want conveniences, yea neceſſaries, whileſt thou art …dle; go to the Ant thou Sluggard.

4 Againſt ignorance, and its ſinfulneſs, againſt mans non-obſervance of times and …eaſons, and the judgments of God, Jer. 8.…, 9. The Stork in the heaven knoweth her …ppointed time; the Turtle, the Crane, and be Swallow, obſerve the time of their coming, but my people (wiſe though they thingk hemſelves to be) do not know the judgment …f the Lord; though they pretend skill in the …ce of the Skies, yet diſcern not the ſigns of …e times, they ſcarce know what time of …y 'tis, nor that 'tis the day of their viſitat.-…, as 'tis in Luke 12.56. and 19.42.

p. 1645 They witneſs againſt oppreſsion and covetouſneſs, as exceeding ſinful; the ſtone ſhall cry out of the wall, and beam out of the timber ſhall anſwer it, Hab. 2.11, 12. But what do theſe ſtrange kind of ſpeakers and witneſſes ſay? this, woe to him, and woe to him, &c. Some mens Lands, and the furrows of their fields cry againſt them, as Job 31.38. poſſibly the poor labouring man that plow'd and reapt hath not yet his wages, as James 5.4. the gold and the ſilver alſo, yea the canker and ruſt thereof; the moth-eaten garments alſo are witneſs againſt theſe ſins, James 5 1, 2. The Aſs rebuked the madneſs of the Prophet, when he was haſtening after an evil covetouſneſs, 2 Pet. 2.15, 16.

6 They will and do witneſs againſt the ſinfulneſs of reſuſing the tenders of the Goſpel, and the offers of grace; quis niſi mentis inops, &c. 'tad wont to be ſaid, who but fool… refuſe gold when 'tis offer'd them? But ala… there are ſuch fools as refuſe Chriſt, and heaven, and happineſs offer'd them, and will no be entreated to be reconciled, that they ma… be ſaved, but are ſet againſt the glory … God, and their own ſalvation; now again… theſe do the ſtones of the ſtreet, and the d… of the Apoſtles feet bear witneſs, Luke 1… 40. Luke 9.5. and 10.10, 11. Indeed the… is not a ſin but the Creation in whole, and … the ſeveral parts doth bear witneſs againſ… the very dulleſt and worſt-natured creatu… have exceeded man, the Oxe and Aſs; a… p. 165Dives his dogs had more humanity then Dives himſelf, and were witneſſes againſt his cruelty. In ſhort, whatever duties they teach, by that they convince of, and bear witneſs againſt the ſins which are contrary to them duties, and whatever ſins they convince of, they teach the duties contrary to them ſins.

There remains yet another thing to prove the ſinfulneſs of ſin by the creatures (which I ſhall but touch) and that is, as they are inſtruments in the hands of God to puniſh ſinners, which they do with much readineſs, as if they were revenging themſelves as well as vindicating God, witneſs the plagues of Aegypt. The four Elements have born their teſtimony often; Fire burnt Sodom, Water drown'd the old World, the Earth ſwallowed up Corah, &c. the Air hath conveyed infection in times of plague; the Sun, Moon and Stays have been warriours, and fought in their courſes againſt ſin; the beaſts of the field and ſowls of the air have done the like; but I only hint theſe things: Two ways they ſhew their diſpleaſure (and his, whoſe creatures they are) againſt ſin, in puniſhing ſinners.

1 By withdrawing their influences, Deut 28.23. the heaven ſhall be braſs, and the earth iron, that ſhall not rain nor drop dew, this ſhall not bring forth fruit. See Hoſ. 2.18.22.

2 By acting contrary to their ordinary courſe and nature; for waters to ſtand on an heap, Exod. 15.8. fire not to burn, Dan. 3. are unwonted p. 166and contranatural things, and they do this to witneſs againſt the contranaturalneſs of ſin, and both theſe were witneſſes againſt the ſin of perſecuting Gods Iſrael: This do the creatures continue to do upon occaſions to this day, they are always bearing witneſs, though men obſerve it not, which alſo infers their further ſinfulneſs; and this ſhall ſuffice as to the witneſs of the whole Creation. Next.

If any ſhould ſay, notwithſtanding all theſe witneſſes, we cannot put ſin to death without a Law; if there be no Law to condemn ſin, we cannot condemn it: I ſhall therefore proceed to ſhew, that there is a Law againſt ſin, which condemns ſin, as worthy of death, for being guilty of the death of many, and attempting the death of all; ſo that we may legally, and ought by Law to condemn and put ſin to death: For,