Sin the Plague of Plagues, Application

Sin the Plague of Plagues · Application

p. 211The Application and Improvement of the Doctrine of Sins ſinfulneſs.

1. 1Then Sin is the worſt of Evils.By way of Inference for our Information in ſeveral things; as firſt in general, That Sin is the worſt of Evils, the evil of evils, and indeed the only evil; nothing is ſo evil as, nay, nothing is evil (properly) but ſin, nor in compariſon of it. As the ſufferings of this preſent time (of our life which are upon us) are not worthy to be compared with the glory that ſhall be revealed in us; ſo neither the ſufferings of this life or that to come, are worthy to be compared (for evil) with the evil of ſin: No evil is diſpleaſing to God or deſtructi…e to man, but the evil of ſin. 'Tis worſe then affliction, then death, then Devil, then Hell; affliction is not ſo afflictive, death is not ſo deadly, the Devil not ſo deviliſh, Hell not ſo helliſh as ſin is; and this will help to fill up the charge againſt its ſinfulneſs, eſpecially as it is contrary to and againſt the good of man.

Theſe four Evils that I have named are terrible indeed, and from all which every one is p. 212ready to ſay, Good Lord deliver us; yet none of theſe are, all of theſe are not ſo bad as ſin, and therefore our prayers ſhould be more to be delivered from ſin; and if God hear no prayer elſe, yet as to this we ſhould ſay, We beſeech thee to hear us, good Lord!

1. 1Worſe then affliction and ſuffering.'Tis worſe then any evil of affliction; there are afflictions of ſeveral ſorts, and they are all called Evils: is there any evil (of what ſort, or kind, or quality ſoever) in the City, and I have not done it? Amos 3.6. (God, you ſee, will owne himſelf the Author of it, but not of ſin, that's a baſtard of ſomeothers be getting and breeding, the evil of plagues and afflictions are of Gods bringing, though of ſins deſerving) now indeed no affliction ſeemeth to be (or is) joyour for the preſent, Heb. 12 11. but though they are not to be deſired, yet they may be endured but ſin is neither to be deſired nor endured: any ſin is worſe then any ſuffering, one ſin then … ſuffering, the leaſt ſin then the greateſt ſuffering What (you will ſay) is it worſe then to be whipt, to be burnt, to be ſawn aſunder, &c yes, by a great deal, as appears by what our Saviour ſaith, Mat. 10.28. fear not them that can kill, but fear him that can damn, q. d. 'tis better to be killed then to be damned, We ma… more eaſily ſuffer from men, then ſin againſt God. One may ſuffer and not ſin, but 'tis impoſſible to ſin and not ſuffer. They that avoid ſuffering by ſinning, ſin themſelves into worſe ſuffering. Th… ſeems to be clear enough; yet becauſe truth are ſeldom well improved till they be believed and are ſeldom believed till they are well proved, p. 213I ſhall therefore make this out more fully, That ſin is worſe then ſuffering, firſt by this Argument in general: becauſe Sin is all evil, only evil, and always evil, which no affliction is nor can be; in my fleſh, ſaith the Apoſtle, there dwelleth no good, no not the leaſt, and this is ever preſent with me; this cannot be ſaid of afflictions, that there is no good in them, that they dwell in and are always preſent with us: there are ſome lucida intervalla, Sun-ſhines in Winter. One may ſay, 'twas good that I was afflicted, Pſal. 119.71. 'tis good to bear the yoke in ones youth, Lam. 3.23. but one can never ſay, 'twas good that I ſinned, no, though 'twere but in my youth, Eccl. 11.9. & 12.1. All things may be corrected and made to work for our good, and we can ſay, not only God that afflicted me was good, but the affliction wrought for good, 2 Cor. 4.17. but we can never juſtly ſay, that ſin did us good. Many can ſay (periiſſem niſi periiſſem) I had been undone had I not ſuffered; but none can ſay (periiſſem niſi peccaſſem) I had periſhed if I had not ſinned; no, no, 'tis by ſin we periſh and are undone: many have thankt God for affliction, but never any for ſin. Some indeed miſtake that place, Rom. 6.17. as if the Apoſtle thanked God that they were ſinners, no by no means; but he thanks God that they who once were ſinners, were become obedient to the Goſpel: and the proper ſenſe and reading is, Thanks be to God, though ye were the ſervants of ſin (in time paſt) yet (now) ye have obeyed the form of Doctrine which was delivered to you, or (as the Margine p. 214and Greek) whereunto ye were delivered. Sin of it ſelf is neither good before nor after its commiſſion, 'tis not good to be committed, nor good after 'tis committed, nor doth it do us any good, but hurt all our days; but other evils, though we cannot call them good before, and ſo deſire them; yet we can call them good after, and ſo thank God for them.

More particularly. 1. Suffering may be the object of our choice, which ſin cannot be; for that which is evil, and can be no other (and ſo is ſin) cannot be the object of our volition and choice, 'tis contra-natural. If men did not call evil good, and good evil, they could never love the evil, nor hate the good: nor can fin be choſen as a means to a good; for as 'tis evil and nothing elſe, ſo it doth evil and nothing elſe. But now affliction, though not choſen for it ſelf, yet for an end (a good end and effect of it) may be choſen, yea, and rather then ſin; it may be choſen, though no other good thing ſhould follow then this, that one did no evil. Inſtances we have of this, as the three young Worthies, Dan. 3.17. whoſe gallantry of ſpirit was ſuch, that though they ſhould not be delivered by their God, yet they would not (they were holily wilful) they would not ſin againſt their God, nor ſo much as demur, deliberate, or take time to conſider, whether they ſhould ſuffer or ſin, twas paſt diſpute with them, brave and noble Souls that they were. The like we have of Daniel himſelf, Chap. 6. and of St. Paul in Chap. 20, 21. of the Acts, of which I ſpake before; I ſhall therefore only adde this to it, which is obſervable, p. 215That when he ſpeaks of his afflictions, he calls them light, 2 Cor. 4.17. but when of ſin, he ſpeaks of it as a burden that preſt him down, and made him cry out, Wretch that I am! and again, we groan being burthened, 2 Cor. 5. Moſes his choice is famous and celebrated all the world over; for 'twas not made when he was a Child, but when he came to (forty) years of age: and he preſer'd ſuffering, not only before ſinning, but before honours, riches, and pleaſures, accounting the worſt of Chriſt (Reproaches) better then the beſt of the world. There is one Inſtance more which is more then all the reſt, and that is of our bleſſed Saviour, who had the greateſt offer made him that ever was made, and though tempted, and ſuffer'd by being tempted; yet he ſcorn'd and abhorred to ſin, Math 4. yea, he endured the Croſs, and deſpiſed the ſhame, Heb. 12.1.—4. he met the Croſs, ſhame, and pain, and as an addition, the contradiction of ſinners; yet all this he endured, rather then he would ſin, for verſ. 4. 'twas ſtriving againſt ſin: And when St. Peter would have him decline ſuffering, he calls him Satan, and ſaid as to him, Get behind me, Satan: reaching us this, That 'tis better to ſuffer then to ſin.

2. We may and ought to (not only chuſe ſuffering, and not ſin, but) rejoyce in ſuffering, and that with all j…y, and (in the higheſt degree) glory in tribulation; but ſin is matter of ſhame and grief, not of joy. James 1 2. account it all joy, not ſimply joy, or a little joy, but all joy, matter, of glory, when you fa…l into divers p. 216temptations, that is, tribulations, as Saint Paul ſpeaks Rom. 5.3. they were temptations for tryal of faith, and the tryal thereof is the furnace of affliction, Iſa. 48.10. with 1 Pet. 1.6.7. Now if any glory in their ſin, and pride themſelves in that as a glory, they glory in their ſhame, Phil. 3.19. yea, if we do but fall into ſin, 'tis matter of grief and ſhame: ſo that ſuffering is as far to be prefer'd before ſin, as joy is before grief, and glory is beyond ſhame; to which this alſo may be added, That God himſelf takes pleaſure, joy and delight in the tryals of good men; for though he delight not to grieve the children of men, yet, Job 9.23. he laughs at the tryal of the innocent; and in this ſenſe many underſtand that Text. God laughs not at them as at the wicked, by way of deriſion and ſcorn, but by way of pleaſure: juſt as a Commander in War rejoyceth when he puts a Party, of whoſe valour and skill he is confident, upon ſome dangerous ſervice: though he knows that ſome of them muſt bleed, and perhaps dye for it, yet it pleaſeth him to ſee ſuch ingaged in it. Thus God laughs at the tryal of the innocent, for he ſees they are men that will bide a tryal; as the excellent Expoſitor on the Book of Job expreſſeth it, with much more to this effect. God took pleaſure in the ſufferings of Chriſt (as Chriſt himſelf alſo did) and ſo he doth in the ſufferings of his people, as he did in Jobs, of whom God makes his boaſt to the Devils face, that he ſtill held faſt his integrity, though he were afflicted by the Devil, who moved God againſt him to deſtroy him without a cauſe, Job 2 3. upon p. 217which an ingenious and eloquent perſon ſpeaks thus: Surely one may call him more then happy Job, ſince if, as David tells us, the man is happy, whoſe ſins God is pleaſed to cover; what may that man be accounted, whoſe graces he vouchſafeth to proclaim? God then (we ſee) takes pleaſure in and laughs at the tryal of ſuch his Champions and Heroes: The H…athen Moraliſt (Seneca) ventur'd to ſay, That if there were any ſpectacle here below noble enough, and worthy to entertain the eyes of God, it was that of a good man generouſly contending with ill fortune (as they uſed to phraſe) afflictions and ſufferings. But now, when men ſin, he laughs them to ſcorn, if his ſons and daughters ſin, it provokes him to grieve and be angry; but the ſins of others provoke him to laugh at and to hate them, Pſal. 2.4, 5 Pſal. 37.13. and which is better to ſuffer and pleaſe, or to ſin and grieve God? to undergo that which by patient ſuffering of it, will rejoyce and glorifie God, and give him occaſion to magnifie us too? or to do that which will provoke him to be angry with us till we be conſumed, and then laugh at our calamity? Prov. 1.26, 27.

3. There are many bleſſed incouragements given us to ſuffering, none to ſin, but all manner of diſcouragements againſt ſinning: all incouragement and no diſcouragement to ſuffering; all diſcouragement and no incouragement to ſin. As, when we ſuffer for God, God ſuffers with us; but when we ſin, God ſuffers by us: In all their (his peoples) afflictions he was afflicted, he ſympathized with them, Iſa. 63.9. Heb. p. 2184.15. but when he ſpeaks of ſin, 'tis Saul, Saul, why perſecuteſt thou me? Sauls ſin perſecuted Chriſt Jeſus, Acts 9.4. God complains of their iniquity, as a burden, as if they made a Cart of God, and loaded him with ſins as with ſheaves, Amos 2.13.

Again, when we ſuffer for God, he hath promiſed to help and aſſiſt us with counſel and comfort, with ſuccour and ſupport; but when we ſin, God leaves us and withdraws his preſence and conſolations; if Jacob be in the fire or water, God will be with him, Iſa. 43.1, 2 but, ſaith God, if you forſake me, I will forſake you. 1 Chro. 18 9. & 2.15.2. Sin is a forſaking o… God, and ſin makes God forſake us: now which is better, to have God with and for, or againſt us? if God be for us, it matters not who be againſt us, Rom. 8.31. but if God be againſt us, and depart from us, all is Ichabad, 1 Sam. 4.21, 22. Job 34.29.

Yet once more, ſufferings for God are evidences and tokens of his love, and that we are his children and darlings, Heb. 12.6-8. but ſin i… a proof that we are not born of God, 1 Joh. 5.18, 19. but are children of wrath, and heirs o… the Devil and Hell. Thus the incouragement to ſuffering, and diſcouragements to ſinning ſpeak ſin the worſt evil.

4 Suffering, though for ſin, is deſigned to cure us, and kill ſin; ſurely the remedy is better then the diſeaſe; but ſin kills us, and doth ſtrengthen ſin: they that adde ſin to ſin, feed it, give it nouriſhment, and new life, and ſtrength, its adding fuel to the fire, which ſufferings are to quench and put out.

p. 219Pſal. 119.71. 'Twas good for …e that I was afflicted, why? becauſe before I was afflicted I went aſtray; affliction is better then going aſtray: the fruit is the taking away of ſin, Iſa. 27.9. yea, to make us partakers of his Holineſs, Heb. 12.10. which is the end of the greateſt promiſes, 2 Pet 1.4. 2 Cor. 7.1. So that God aims at the ſame thing in bringing threatned evils on us, as in making good promiſes, and making them good to us: Is not this better then ſin, did that ever do ſuch kindneſſes for us? A as, its mercies are cruclties, its courteſies are injuries, its kindneſſes are killing (foreign, Sic notus Ʋlyſſes?) it never did (nor meant) us any good, unleſs men be ſo mad to think, that 'tis good to be defiled, diſhonoured, and damned!

5. Sufferings tend to make us perfect, but ſin makes us more and more imperfect. The ſecond Adam was perfected by ſuffering, Heb. 2.10. …u the firſt Adam was made imperfect by ſinning; and thus it fares with both their ſeeds and children as it did with them, a ſinner and without ſtrength, Rom. 5.6. a ſinner and without God, without Chriſt, without hope, &c Eph. 2.12. But a ſufferer after a while … be perfected by the ſame God of all grace, who hath called him into eternal glory by Chriſt Jeſus (a…d after his example) 1 Pet. 5.10. but the more a ſinner, the more imperfect, and fitter for Hell.

6. Suffering for God glorifies God, 1 Pet 4.14. and calls on us to thank and glorifie God for it, verſ. 16. but ſin diſhonours God: by p. 220ſuffering the Saints are happy, verſ. 14. being Gods Martyrs; but by ſinning ſinners are miſerable, as the Devils Martyrs, verſ. 15. and which (I pray you) is better, to ſuffer for God, or for the Devil? to be ſuffering Saints, or Sinners?

7. Sufferings for God, Chriſt, and Righteouſneſs, adde to our glory (as well as they glorifie God) but ſinning adds to our torment: That ſuffering adds to our glory, ſee Mat. 5.10, 11, 12. 2 Cor. 4.17. Light afflictions work an exceeding weight of glory; but ſin (which is exceeding ſinful) works an exceeding weight of wrath and torment, Rom. 2.5. It heaps heap upon heap, load upon load, to make up a treaſury of wrath: which then is the greateſt evil (I ſpeak to wiſe men, judge ye what I ſay) light affliction, or heavy ſin? which is better, treaſures of glory or treaſures of wrath? or which is all one, to ſuffer, or to ſin?

Thus far I have evinced, that ſin is worſe then affliction: I, but it may be ſaid, if we ſuffer not unto death, 'tis no great ſuffering, skin for skin and all a man hath will he give for his life, but to dye is dreadful; 'tis worſe to ſin: I ſhall therefore prove,

2. 2Sin is worſe then death.That ſin is worſe then death: we uſe to ſay, of two evils chuſe the leaſt, now to dye is more cheap and eaſie then to ſin: as Gods lovingkindneſs is better then life, we had better part with this then that; ſo ſin is worſe then death, we had better undergo this, then do that, better ſubmit to death, then commit ſin, as I hinted before from Mat. 10.28. But let us compare them.

p. 221Sin is more deadly then death, viz. the ſeparation of ſoul and body, the diſſolution of Natures frame and the union thereof: this (which we call Death) is apprehended as a great evil, as appears by mans unwillingneſs to dye; men will live in ſickneſs and pain, they will be in deaths often rather then dye once: and 'tis not only an evil in apprehenſion, but 'tis really ſo to humane Nature, for 'tis called an enemy, 1 Cor. 15.26. 'Tis true, death is a friend to grace; but 'tis as true that death is an enemy to nature; and there are four things in which death is evil, and an enemy to man, and in all theſe reſpects, ſin is more an enemy to man then death.

1. Death is ſeparating; it ſeparates the neareſt and deareſt relations, yea, that which God hath joyned together, man and wife, ſoul and body: it ſeparates from Eſtates, Ordinances, &c. as I ſhewed before; thus death is a great evil and enemy; true, but ſin is worſe, for it brought death, and all the evils that come by death, and ſeparates man (while alive) from God, who is the light and life of our lives. Death ſeparates not from the love of God, that ſin doth, Rom. 8.38, 39. Iſa. 59.2.

2. Death is terrifying, 'tis (foreign) the King of Terrors, Job 18.14. 'tis a grim Sir, a very ſowre and tetrical thing: 'tis ghaſtly and frightful, for men are not only unwilling but afraid to dye; but all the terror that is in death, ſin puts there, 'tis the ſting of death, 1 Cor. 13.56. without which, though it kill, it cannot curſe, nor hurt any man: ſo that ſin is more terrible then death, for without ſin either p. 222there had been no death, or (to be ſure) no terror in death; when the ſting is taken away by the death of Chriſt, there's no danger nor cauſe of fear, Heb 2.14, 15. and the Apoſtle looking on the Prince of Peace, was not afraid of the King of Terrors, but could challenge and upbraid it, 1 Cor. 15 55

3. Death is killing, but ſin much more; death deprives of natural and temporal, but ſin deprives of ſpiritual and eternal life; death kills but the body, ſin kills the ſoul, and brings it u… der a worſe death then the firſt, viz. the ſecond: Men may kill us, but only God can deſtroy us, i. e. damn us, and that he never doth but for ſin; ſo that ſin is more …i…ling then death is.

4. Death is corrupting, it brings the body to corruption, and makes it ſo loathſom, that we ſay of our deareſt relations (as Abraham of Sarah when ſhe was dead) bury her out of my ſight; death makes every man ſay to the worm, thou art my mother, and to corruption and putrefaction, thou art my ſiſter, Job 17.14 But ſin corrupts us more then death (for he that dyed without ſin, ſaw no corruption) it defiles us, and makes us a ſtink in the noſtrils of God and men, Gen. 34.30. the old man and its luſts are corrupt and do corrupt us, Eph. 4.22. They corrupt our ſouls, and that which corrupts ſouls (the principal man of the man) is much worſe then that which corrupts the body only; but ſin corrupts the body too while alive, intemperance, uncleanneſs corrupts ſoul and body; ſo that ſin is even in this worſe then death. Our Saviour tells the Jews, that their great miſery was not p. 223that they ſhould dye, but that they ſhould dye in their ſins, Job. 8 21. intimating that ſin was worſe then death, and that which made death a miſery; better dye in an Hoſpital or a Ditch then in ſin; 'tis better to dye any how, then ſin, and dye in ſin, and therefore the Father told Eudoxia the Empreſs, when ſhe threatned him, Nil niſi peccatum timeo, I fear nothing but to ſin. And 'ewas a Princely Speech of a Queen, who ſaid, She had rather hear of her childrens death, then that they had ſinned. And they of whom the world was not worthy, being too good to live long, choſe rather to dye then ſin, Heb. 11. and many a good man (like S. Paul) deſires to dye, becauſe this dying will prove the death of ſin. Sin is worſe then death, yea, and,

3. 3Sin is worſe then the Devil: Sin is worſe then the Devil.the Devil is inde…d a terrible Enemy, the evil and envious one, the hater of mankind, but he knows he can nor damn nor hurt men without ſin: Sin can do that without the Devil, which the Devil cannot do without ſin, and that is, undo men. God and the Devil are not ſo contrary as God and Sin; for the Devil hath ſomething …eft (viz.) a Being which was of God: but ſin never was nor can be of God, he is neither Author of, nor Tempter to it, James 1.13. Sin made the Devil what he is (as a Devil) the Devil was not made ſo of God: as to man, the Devil ('tis true) doth now ſeek to devour him, but he cannot do it without ſin, nor can he compel any man to ſin. But,

1. Though the Devil tempt, 'tis man that ſins. Temptations from Satan to ſi…, are not ſins p. 224nor the way to Hell; but the very temptations of ſin are ſins, the way to more ſins, and ſo to Hell. A mans own luſts are more and worſe tempters then the Devil, and the Scripture ſpeaks as if a man were not tempted (nor indeed is effectually) till his luſt do it, James 1.14. If a man were tempted by the Devil forty days, and yet without ſin as Chriſt was; yea, tempted all his days, yet if a man yield not, but the grace of God be ſufficient for him, he may as St. Paul, glory in his infirmities, and triumph over the meſſenger of Satan, 2 Cor 12. The Devil gives over for a ſeaſon, which ſinful luſts ſcarce ever do; they haunt men more then the Devil doth, There is a ſcum of filthineſs beiling or …ubling up, when the Devil doth not meddle with us. Libera me à male homine meipſo, was St Auſtins Prayer, and ſhould be ours; for indeed, no man nor Devil is ſo bad to us, as evil-ſelf is to us. The Serpent beguiled me, and I did eat, was no excuſe; the Devil owed me a ſpight, and paid it, will not apologize; 'tis man that ſins, and ſin that damns, either of which the Devil cannot force upon man.

2. As ſin is worſe then the Devil as a Tempter, and a worſe Tempter; ſo ſin is worſe then the Devil as a Tormentor, and a worſe Tormentor. The Devil is cruel enough, a roaring Lion, and many times takes poſſeſſion of men, and handles them moſt unmercifully, and will much more torment men in Hell (as I have ſhewn above) but all this while the Devil is without the ſpirit of a man; but ſin is there, takes poſſeſſion of, and torments that …is a grief to be tempted p. 225to ſin, but 'tis a torment to be a ſinner; and God doth more form when he pardons us, and more to our eaſe and refreſhment, then if he did caſt as many Devils out of us, as he did out of Mary Ma…lene, or a… whole Legion, as he did, Mark 5.9. Yea, in Hell, the gnawing worm of a guilty and upbraiding conſcience doth more torment men then Devils do: 'Twould be a relief to a man in Hell, if he could but have peace in his conſcience; or if he could ſay, that he were there without his demerit, and that his perdition were not of himſelf. But to eeke out this a little further, I ſay:

4. That Sin is worſe then Hell; 4Sin is worſe then Hell.Hell is but a puniſhment, Sin is a crime, which hath more evil then the puniſhment, and is that which made Hell the puniſhment thereof; yea, the greatneſs of this puniſhment argues the greatneſs of the crime, and the ſinfulneſs of ſin; Gods being glorified upon men in ſuch a way, is a clear and full proof what an evil thing it is to ſin againſt and diſhonour a God, and conſequently that Hell it ſelf doth not ſo much hurt (no not to man) as ſin doth. Hell indeed is a diſinal place of horrour and torment, the extremity of ſuffering, but never had an exiſtence till ſin had; nor never could admit of ſuch names as it doth, and ſuch torments, if ſin were not there. 'Tis ſtoried as a Saying of Anſelmes, that if Sin and Hell were ſet before him, and he muſt go through one of them, he would rather chuſe to go through Hell then Sin: 'tis ſin, 'tis ſin, that's the worſt of Hell, and worſe then Hell: 'tis that which makes ſinners cry out of the unhabitableneſs of devouring p. 226ſire, and everlaſting burnings, which are no terrour to righteous and upright ſouls, as 'tis, Iſa. 33.14.15. 'Tis ſin that makes Hell to be Hell; God was never angry, till ſin made him ſo, his wrath was never kindled but by ſin; now as ſin made Hell, ſo the more ſin, the more Hell, as Tyre and Sidon feel beyond Sodom and Gomorrah. If there were no Hell but ſuch as Cain and Judas felt within them, 'twere yet a great one; and they would tell you 'twere damnation enough to be a ſinner, and to feel the horrors of a guilty and accuſing conſcience.

Yet a little more to ſhew, that Sin is the worſt of Evils.

1. 5Other proofs … ſin is the worſt ….There is more evil in it, then good in all the Creation, that is, it doth us more hurt then all the Creation can do us good; when we are ſick or wounded, there are many medicinal Creatures that can help to recover and cure us; but of this evil of ſin there is no cure by any or all the Creatures: 'twas too hard for that good wherein we were created, and all created good ever ſince hath not been able to recover us from it: no, 'tis not but by God that we can be either pardoned or purged of it; all the Angels in Heaven could neither pay our debt for us, nor cleanſe our hearts for us; and God himſelf doth new-make us, for mending would not ſerve our turn, and therefore mans recovery is called a new Creation, and the man, a new Man, created, &c. Eph. 4. and 'twas Davids prayer, create in…e a clean heart, Pſal. 51. Sin is an evil paſt the skill and power of all the Creation to cure and cleanſe.

p. 2272. There's no evil but this to be repented of: God allows us to ſigh and groan, to mourn and lament at other evils; but for this he calls for and requires repentance, which is a ſevere thing, full of rebuke and diſgrace to man, though it be a grace. How great is that evil for which a man muſt cry Peccavi, and to bring him to the confeſſion whereof, and repentance for and from it, other evils are inflicted!

3. They are the greateſt puniſhments, which are made up of ſins: 'Tis worſe to be let alone and given up, then if men were ſent quick to Hell; for they live but as reſerved to fill up their meaſure brimful, and to undergo the more of Hell, to grow rich in wrath, having treaſured it up againſt that day. As 'tis the beſt of comforts to have aſſurance of the love of God, and to be ſealed to the day of Redemption; ſo 'tis the ſaddeſt of judgments to be given up (as 'tis three times in one place, Rom. 1.) to their luſts, to an hardned heart, a ſeared conſcience, a reprobate mind; when God ſhall ſay, let him that's filthy be filthy ſtill, Rev. 22.11. and they ſhall not ſee nor underſtand, leſt they ſhould be converted, Iſa. 6.9, 10. a dreadful place, which is ſix times quoted in the New Teſtament, as you may ſee in the Margine.

4. Sin is the worſt of Evils, as appears by this, that God hates men for it; 'tis not only ſin, Prov. 6.16.19. but ſinners that God hates, and that for ſin: Pſal. 5.5. 'tis ſaid of God, that be hates the workers of iniquity, not only the works of iniquity, but the workers of it: hatred is not known by judgments, the evil of ſuffering, p. 228but 'tis known by the evil of ſin which is before us, Eccl. 9 1, 2. 'tis for this that the merciful God ſaith, he that made them will not have mercy on them, nor ſhew them any favour, Iſa. 27 11. and as a Learned perſon expreſſeth it, This is the higheſt that can be ſpoken of the venom of ſin, that in a ſort, and to ſpeak after the manner of men, it hath put hatred into God himſelf, it made the Lord hate and deſtroy his own workmanſhip. God is Love, and Judgment his ſtrange work; yet ſin makes him out of love with men, and in love with their deſtruction at laſt; ſo though he delight not in the death of a repenting, yet he doth in the death of an impenitent ſinner.

5. It proves Sin the worſt and greateſt of Evils, that Chriſt is the beſt and greateſt of Saviours, and his Salvation the beſt and greateſt Salvation: he came to ſave ſinners, and to ſave them, not from the petty evils of ſickneſs, affliction, and perfection, but from ſin, the greateſt of all evils. Math. 1.21. 1 Tim. 1.15. To be ſaved from Egypt was of old reckoned great; but being delivered out of the North, was a greater Salvation, Jer. 23.8. but Salvation from Sin is the greateſt Salvation, and therefore Sin the worſt and greateſt of Evils.

Having thus evinced Sin to be the worſt of Evils, …n being againſt God, infers:the Evil of Evils, none to be compared to it for evil; I ſhall now apply it more diſtinctly, and ſhew what we are to inter From the ſinfulneſs of Sin, 1His patience to be wonderful.as 'tis

1. Againſt God.

2. Againſt Man.

As ſin is conſidered againſt God, I infer:

p. 2291. That the patience of God with, 1His patience to be wonderful.and the long-ſuffering of God towards ſinners, is wonderful; if ſin be ſo exceeding ſinful, i. e. contrary to and diſpleaſing to God, then ſurely his patience is exceeding great, his goodneſs exceeding rich, his long-ſuffering exceeding parvellous, even to wonder! That God ſhould intreat Sinners his enemies to be reconciled, 2 Cor. 5.20. that God ſhould ſtand at a Sinners door and knock, Rev. 3 20. that God ſhould wait on Sinners to be gracious to them, Iſa. 30.18. is not after the manner of men, but of God; yea, the God of grace and patience and to be admired for ever! That at firſt God ſhould think thoughts of good, and not of evil, of peace, and not of wrath, but viſit us in the cool of the day, was a wonder; but that after he had imparted and commended his heart-love to us in and by his Son, Rom. 5.8. and both were rejected, that he ſhould yet continue to offer, and call, and wait, 'tis a miracle of miracles. What ſhall we ſay? 'tis God, who is (as his Name is, Exod. 34.6. Numb. 10.18. Pſal. 86.15. and as he was yeſterday, he is to day) the God of grace and patience, Rom. 15.5 and rich in it, Rom. 2.4. with 2 Pet. 3.9. 1 Tim. 1.13.—16. yea, we are all living monuments and inſtances of his goodneſs and patience: 'tis of the Lords mercies that we all are not altogether and utterly conſumed, yea, and that in Hell, Lam. 3.22

Sin is ſo ſinful, ſo contrary, and diſpleaſing to God, and hath made man ſo much Gods enemy, that 'tis a miracle he ſhould find his enemies (any of them) and let them go well away: That p. 230God who is of purer eyes then to behold iniquity, ſhould look on the ſins of men, that his eye ſhould ſo affect his heart, as to grieve him, yea, that it tempts and provokes him to anger, wrath, and hatred, and that God ſhould keep in anger (which is like burning coals in our boſom) and not let out all his wrath, and eaſe himſelf of his burthen by avenging himſelf of his adverſaries, but woo and wait on ſinners, Oh the power of his patience! Oh the infiniteneſs of his mercy and compaſſions! Oh the riches of unſearchable grace! God ſees it, is not ignorant, God is ſenſible of it, and concern'd; for it grieves and vexeth him: God is able to right himſelf when he pleaſeth, and yet forbears, and is patient, Oh wonder!

Conſider yet again:

1. The multitude of ſinners that are in the world, if 'twere but one or two, they might be winkt at, and paſt by; but when all the world lies in wickedneſs, as it doth, 1 Joh. 5.19. when there is none righteous, no not one (if there had been but ten, God would have ſpared Sodom, &c. though ten thouſand ſinners might be there) but when there is not a man to be found that ſinneth not, but all ahve ſinned, Jew and Gentile, high and low, &c. Oh what grace, what patience is this!

2. Conſider the multitude of ſins, and the multitude of ſins in and by every ſinner; the ſins are more numerous then ſinners: if all men had finned, and but once, it would have mitigated the matter; but ſin hath grown up with men, that were not only conceived and born in ſin, but p. 231went aſtray before they could go, even from the womb; not a good thought to be found in their heart, Gen. 6.5 it grows up faſter then men do, they are old in ſin, when young in years, they are adding iniquity to iniquity, and drawing it on with cords and ropes, committing it with both hands greedily, as if they could not ſin enough; they dare God himſelf to judge them; they drink down iniquity like water, as if 'twere their element, and nouriſhment, and pleaſure alſo: yea, and among the reſt his ſons and daughters provoke him with their ſins, which go very near his heart, Deut. 32.19. and yet, behold, how miraculouſly patient and long-ſuffering God is!

3. Conſider the length of time in which theſe multitude of ſinners have committed theſe multitudes of ſins; from the beginning even till now, generation after generation: if all the world had ſinned and committed all manner of ſins, if it had been but for an hour or a day, it had not been ſo provoking: but as length of time aggravates miſery, ſo it doth ſin: God reckons up 120 years patience (after many before that) as to the old World, Gen. 6 3 and to Iſrael, forty years, Heb. 3.17. He came to the Figtree of the Jewiſh Nation, three years in perſon, ſeeking fruit before he cut it down, or ſo much as gave order for it, Luke 13.6, 7. He had waited longer on all theſe, but theſe were over time (ſuch as Landlords allow their Tenants after Quarter-day) ſpace given before Diſtraint or Ejectment. We were old enough to be damn'd when we were young; but God hath given us p. 232an over-plus of time, ſpace for repentance, and hath not yet cut us down as Cumber-grounds: Oh patience!

4 Conſider that ſins cry to God againſt us; and the Devil to be ſure is a conſtant Sollicitor againſt us. The cry of Cains ſin went up, Gen. 4.10. the cry of Sodoms ſin was great, Gen. 18.20, 21. & 19.13. the detaining of labourers wages crys, James 5.4. and indeed all oppreſſion crys, Hah. 2.8.—12. and yet God (as if he were loth to judge us, or take up reports againſt us) comes down to ſee if theſe things be ſo, and doth as 'twere put Abraham and his friends upon interceding, by telling them what he is about to do, Amos 3.7. Oh the goodneſs of God!

5. There are many aggravating circumſtances attending the ſins of men (beſide the greatneſs of its own nature) which do exceedingly provoke God: mens ſins are not only many and great, but are both multiplied and magnified, they are greatned by many circumſtances: men increaſe and heighten their ſin by not repenting of it, and greaten their impenitence by deſpiſing the goodneſs of God which ſhould lead them to repentance, Rom. 2. which makes them inexcuſable, and incapable to eſcape the judgment of God. Men ſin againſt deliverances, as if they were delivered to do all manner of abominations, and to ſin more then before, Jer. 7.8.9, 10. Men ſin againſt their purpoſes and promiſes, vows, and proteſtations made at Sea or Land, on ſick-beds, or any times of danger, and return like the dog to the vomit: They compound with God in time of fear and danger, p. 233but put him off with nothing, when the danger is (the more, yet as they think) over. M…n ſin againſt means and means of grace, they have precept on precept, line on line, yet ſin ſtill and more: whatever way God takes with them, yet nothing takes with them, as Amos 4 6 — 11. this and this have I done, yet and yet ye have not returned; mourn or pipe to them, 'tis all alike, they will not hearken; nay, alas, Men ſin againſt knowledge and conſcience; though they know God, they glorifie him not as God; they know their Maſters will, but do it not, Rom. 1.21. Luke 12.47. James 4.17 'twere in vain to attempt it, becauſe impoſſible to attain it, viz. to reckon up all the aggravating circumſtances of mens ſins, which make them more ſins, for degree, multitude, and magnitude; and yet God waits to be gracious with a notwithſtanding! Oh grace, grace unto it! is it not a wonder that men are ſpared, eſpecially conſidering what quick diſpatch God made with Angels that ſinned! Wonder of Grace!

But though God be ſo patient beyond what we could ask or think, yet he doth ſometimes, and will for ever puniſh ſinners that repent not.

2. Therefore I infer, 2The judgment of God on ſinners is juſt.that ſin being ſo contrary to God, and againſt his will and glory, the judgments of God (great, though they be) on ſinners (whether here or hereafter) are juſt: God often puniſheth leſs, never more then iniquity deſerves; the greateſt ſufferings are no more nor leſs then ſin deſerves, the worſt on this ſide Hell is mercy, the worſt of and in Hell is but juſtice. For,

p. 2341. If we conſider the Nature of God that judgeth, he is and cannot but be juſt, ſhall not the God and Judge of all the Earth do right? Can he do, or will he do wrong? Oh no; he layeth on man no more then is meet, that man might not enter into judgment with God, Job 34.23. Cain could ſay, his puniſhment was intolerable, but could not ſay, it was unjuſt; though greater then he could bear, yet not greater then he did deſerve. God will not argue the caſe with men meerly as a Soveraign, but as a Judge, who proceeds not by Will only, but by Rule: many times over when the judgments of God are ſpoken of in the Revelations, as Chap. 15.3. & 16.7. 'tis ſtill juſt, and true, and righteous, though his ways unſearchable, yet true, and juſt, and righteous; he makes war in righteouſneſs. Death is but ſins due wages, Rom. 6.27. therefore 'tis ſaid, their damnation is juſt, Rom. 3.8. and every ſin hath a juſt recompenſe of reward, Heb. 2.2. guilt ſtops mens mouths under their ſuffering the judgment of God, Lam. 3.39. Rom. 3.19. Pſal. 51.4. with Rom. 3.4. If God judge man, God is found true; but if man judge God, man is found a lyar.

Would man complain of the Devil? (as Eve did) 'tis true, he is to blame, but is not ſo much the cauſe of mans ſin, as man himſelf is; the Devil might tempt indeed, but could not compel; ſo that 'tis man that ſins, though tempted to ſin, and though man could not prevent being tempted, yet he might have forborn to have ſinned. Would man complain of God? what Action would he enter, what would he lay to his p. 235charge? did not God make him in the beſt of Creature-ſtate? did not God tell him what was evil, and the danger of ſinning? what (may God ſay as of Iſrael) what could I have done more that I have not done? ſo that man muſt ſay, that he hath rewarded evil to himſelf by doing evil, and that his perdition is of himſelf, Hoſ. 13.9. Sinners have their option and choiſe, why then do they complain?

2. The ſevereſt Judgment of God on ſinners is juſt, if we conſider the nature of ſin; 'tis Deicidium God-murther, and 'tis juſt with God to do by ſinners what they would have unjuſtly done by him, viz. take away from them all good and glory, diſpleaſe and deſtroy them, becauſe they would him: if we conſider the perſon ſinn'd againſt, and the aim of ſin to ungod God, what puniſhment can be thought bad enough? The Schools tell us, and truly that objectively ſin is infinite; Oh what puniſhment can be too great for ſo great an evil! if its deed could have anſwered its intention and will, God had been no more, Oh what an horrid thing is this! As none but infinite power can pardon it, ſo none but infinite power can puniſh it ſufficiently: As its aim is infinite, ſo is its deſert, and therefore though its puniſhment be ſo, 'tis but juſt. Seeing ſin contains all evil, 'tis not ſtrange that its puniſhment ſhould be anſwerable and proportionate: That all ſin ſhould undergo all miſery, is not unjuſt; God renders ſufferings to man but according to his doings, Jer. 17.10.

3. The judgment of God is juſt, if we conſider p. 236the ſtate of ſinners wherein they dye, which is a ſtate of impenitency, and they have thereby treaſured up this wrath againſt the day of wrath, and revelation of the righteous judgment of God, Rom. 2.5 They that dye impenitent, continue as they dye, and ſo conſequently do ſin, and are impenitent for ever, and is it (or ſhall it ſeem) unreaſonable that everlaſting ſinning ſhould be everlaſtingly puniſhed? 'Tis no ſeverity in God to damn ſuch men for ever; let man repair the injury he hath done, and pay the debt he owes God to the utmoſt farthing, and he ſhall go free: if he ſay he cannot, that's his crime as well as miſery, for he might have choſen whether he would have done the injury, and run into this debt. Beſide, he cannot plead ſatisfaction made by Chriſt, for he made none for final unbelief and impenitency, and this man never accepting Chriſt on Goſpel-terms, cannot plead his Name or Righteouſneſs to God, and there is not Salvation in any other; ſo that upon all accounts ſins ſinfulneſs clears the Juſtice and Judgments of God.

But though Gods Judgment be juſt, how great ſoever on ſinners; yet he is pleaſed to pardon and forgive ſome ſinners, and therefore I ſhall thirdly ſhew how precious a mercy forgiveneſs of ſin is, 3Forgiveneſs of ſin a wonder of mercy.and that 'tis a wonder that any is pardoned, The preciouſneſs of this mercy, viz. forgiveneſs of ſins appears in this;

That 'tis (1) New Covenant-mercy, the new Covenant is called a better Covenant, and its Promiſes, better Promiſes, Heb. 8.6. the old Covenant, that of works, vouchſafed no pardon; p. 237but this is the mercy of the new Covenant, viz. that of grace, Heb. 8 12.

Forgiveneſs of ſins is, (2) The fruit of the precious blood of Chriſt, which was ſhed to this end: that muſt needs be precious that coſt ſo great a price; 1 Pet. 1 18. we were redeemed with no leſs then blood, and no worſe blood then that of the Lamb and Son of God, which Redemption is called Forgiveneſs of ſins, Eph. 1.7. Col. 1.14

Yea, (3) By forgiveneſs of ſins we have the knowledge of Salvation (pardoned and ſaved) Luke 1.77 they that have their ſins remitted are bleſt, and ſhall be bleſſed, Rom. 4.8.

And then, (4) By this mercy of ſins forgiveneſs, we have eaſe and reſt for our ſouls, and cauſe to be of good theer; the ſenſe of pardon will take away the ſenſe of pain. Iſa. 33 24. what, ſick when pardoned? no, I am no more ſick; when ſin is taken away, the abiding of ſickneſs is as nothing: The ſenſe of ſin makes us ſick, but the ſenſe of pardon makes us well; that we can ſay, as Pſal. 116.7. return, my ſoul, unto thy reſt, for the Lord hath dealt bountifully with thee: a man ſenſible of ſin, and not of pardon, can hardly ſleep or take any reſt; but when the joyful ſound of a pardon is proclaimed and received, the ſoul juſtified by faith, hath peace with God and within himſelf, and is at reſt. Though the ſick of the palſie was not cured, yet he had cauſe to be of good cheer, becauſe his ſins were forgiven him, Mat. 9.2. This is called ſpeaking comfortably (or to the heart) Iſa. 40.1, 2. comfort ye, comfort ye, my people, ſpeak comfortably p. 238to Ieruſalem, tell her that her warfare is accompliſhed, is that all? no, but which i… more, tell her that her iniquity is pardoned. 'Tis a greater comfort to hear that our ſins are pardoned, th…n that our afflictions are at an end: it makes us able as well as willing to undergo affliction, ſufferings, and perſecutions.

Now if we conſider what a ſinful thing ſin is againſt God, how diſpleaſing to him, 'tis a wonderful thing that God ſhould pardon any man… ſin! God doth more then man can do for himſelf, or expect that God ſhould do for him; yea, it coſts God more (witneſs the blood of Chriſt) and requires more of his power, then to heal all our diſeaſes, and beſtow all the good of this world upon us. Our Saviour tells us, 'tis eaſier to ſay to an impotent man, Ariſe, take up thy bed and walk, then to ſay, Thy ſins are forgiven thee: and 'tis a declaration of his power, Mat. 9.5. and when Moſes prays for pardon of Iſraels ſin, ſaith he, let the power of the Lord be great. Numb. 14.17.—19. 'tis called Riches of mercy, Eph. 2.4. and great love, and ſuch power as by which Chriſt was, and we are raiſed from the dead, Col. 2.13. & Eph. 1.7. Oh who is a God lik… unto thee that pardoneſt iniquity! Micah. 7.18. This is the Myſtery that Angels pry into and admire, 1 Pet. 1.12. God doth as 'twere act againſt his own word, Gen. 2.17. he revokes his threatning: 'tis more then we could ask or think, 'tis beyond our reach, as 'tis expreſt, I…. 55.7, 8, 9. Men (when ſenſible of ſin) can hardly belleve that God will or can do it, but are apt to ſay (as Cain) our iniquity is greater p. 239then can be forgiven. Mans mercy is large when it reacheth to ſeven times, what is God, then that reacheth to more then ſeventy times ſeven in a day! Mat. 18.21. When good men have prayed, Lord, forgive them not, Iſa. 2.9. Jer. 18.23. yet God hath pardoned: and when himſelf was ſo put to it, as to ſay, How ſhall I pardon thee for this? Jer. 5 3. yet God offers it, and teacheth men what to ſay to him in ſuch caſes, Hoſ. 14.1.—4. that it may be done.

4. I infer from hence, 4Sin not to be committed o… any terms whatſoever.that no ſin is to be committed on any terms, or on any account or reaſon whatſoever, becauſe 'tis contrary to God, againſt his will and glory; this reaſon over-ballanceth and out-weighs any reaſon that can be given for ſinning; let ſin and ſinners plead never ſo plauſibly, how gainful or pleaſureful ſin is, yet (as 'twas ſaid of a Roman Embaſſador, Romanus tamen) 'tis a ſin, i. e. 'tis againſt God, which is a greater reaſon why it ſhould not, then any can be alledged, why it ſhould be committed, or ſo much as debated, whether it ſhould or not: for no reaſon can equal this, that 'tis againſt God. 'Tis a common ſaying by which perſons excuſe their own and other mens ſins, that they are no mans foes but their own, they wrong none but themſelves; if that were as true as 'tis falſe, yet therefore ſin ſhould not be committed; but ſinners are Gods foes, they are injurious to God, which is more then being ſo to any other or themſelves: as we ſhould do good, not only becauſe 'tis good for us, but becauſe 'twill glorifie God, which is an higher end (and ſo much higher as God is above us) ſo we ſhould forbear p. 240to do evil, not only becauſe 'tis againſt us, but becauſe 'tis againſt God, who is more to be beloved by us then our ſelves. To ſin againſt God admits of many aggravations, for 'tis againſt God that made us, yea, fighting againſt God that made us; we are all the off-ſpring of God, the children of God by the firſt nature, though children of wrath by corrupt nature: 'tis obſervable how the Genealogy runs, Luke 3.39. which was the ſon of Adam, which was the Son of God. Adam was, and ſo were we the children of God by creation, God was our Father, who made us, and wo to him that ſtriveth with (and fights againſt) his Maker, Iſa. 43.9. 'tis woful ſinning againſt God as a Maker; Oh how unnatural is it to ſin againſt our Parents! ſo hainous was it, that Exod. 21.15. he that ſmiteth father or mother ſhall dye. Oh what is it then to ſmite the Father of our Spirits, the Father of our father and mother! if the Ravens of the Valley ſhall pick out the eyes of them that curſe father and mother, Prov. 30.17. what's like to come on them that make nothing of curſing God himſelf!

'Tis againſt God in whoſe hand our breath is, and whoſe are all our ways, on which account we ſhould glorifie him, Dan. 5.23. he hath our being and well-being at his diſpoſe, he can cruſh us as the moth, and turn us not only to the duſt, but to the hell of death: what he doth for us, and what he can do againſt us, do hugely and ſtrongly oblige us not to ſin againſt him: We are beholden to him for all the good we have: that nakedneſs which had once a Reverence, p. 241paid it from the creatures, would now be a ſcorn to them, if God did not cloath it: the creatures would not ſerve us, nor be ſerviceable to us, if God did not command and bleſs them; for bread we ſhould have none, or no good by it, if he did not provide and bleſs it: what could weak things do to ſtrengthen? or dead things do to keep us alive, did not his Word do more then they? we live not by bread, but by his Word. If God ſhould deny us bread by day, or ſleep by night, what would become of us? Oh how can we find it in our heart to ſin againſt God! There are two great wonders; the one, that God ſhould be ſo good to man, who is, and doth evil againſt him: the other, that man ſhould do evil againſt ſo good a God! O fooliſh people, and unwiſe, thus to requite the Lord!

'Tis God that preſerves our going out and coming in; and keeps us from infinite, inviſible, as well as many viſible dangers abroad and at home: if we did but know our dangers, we thould go in fear of our lives every moment; the Earth would ſwallow us up, the fire would burn us, the water would drown us, if God were not with us to preſerve us; he could have ſent us down to Hell long ago, and yet gives ſpace for repentance, and waits to be gracious: 'Tis true, he will at laſt judge us, and what ſhall we do? how ſhall we ſtand, if found ſinners when he riſeth up to judge terribly the Earth? what Sanctuary or City of refuge ſhall we flye to, that we may be ſecure? Alas! there will be no …ſcaping, his vengeance in that day will overtake and ruine us. Think of this, and think p. 242whether thou canſt find it in thy heart to ſin, or to think it a little or light thing to ſin againſt God, ſuch a God, whatever may be pretended for it; yet let me ſay this further, that if God had not laid ſo many obligations on us, yet were we bound not to ſin againſt his Soveraignty, and the Authority he hath over us; but when he humbles himſelf, and vouchſafeth ſo many kindneſſes to us, 'twere a monſtrous ingratitude and rebellion to ſin againſt him, whatever profit or pleaſure might come to us thereby, or whatever reaſon may be alledged or pretended for our ſo doing.

5. I might hence infer the beauty, the tranſcendent and incomparable beauty of Holineſs, how lovely a thing it is in the eyes of God, and ought to be in the eyes of men: this is the thing that is ſo agreeable and pleaſing to God, ſo adorning and beneficial to man. The black ſpot of ſin ſets off the beauty of Holineſs (contraria juxta ſe poſita magis eluceſcunt.) But having in a Diſcourſe by it ſelf (and which I have publiſhed in Print) I ſay, having already ſpoken thereunto, I refer you to that Sermon, and ſhall adde no more to this Head here.

Secondly, Sins being againſt mans good, infers.I ſhall draw ſome Inferences from the Conſideration of Sin, as 'tis contrary to the good of Man.

1. 1That they are miſtaken who ſeek for any good in or from ſin.Then I infer, that they are miſerably miſtaken that ſeek for any good in Sin; as ſin is, ſo its effects are, all evil to man: there are (wo unto them) that call evil good, or as 'tis in the Margine, Iſa. 5.20. that ſay concerning evil, it i… good; they think (and ſtick not to ſay as they p. 243think) that evil is good, and place their chief happineſs in the chiefeſt evil, i. e. in ſin, and (as 'tis ſaid of Doeg, and ſuch as he, Pſal. 52.3.) they love evil more then good. Alas, how many do not only undo themſelves, but take pains and pleaſure to do and in doing of it; yea, that think it ſtrange, that others are not ſo mad as they, and run not with them to the ſame exceſs of riot, 1 Pet 4.4. all which proceeds from this miſtake, that evil is good, viz. to them, as bringing profit, honour, or pleaſure to them, which is called the Luſt of the Eye, fleſh, and pride of life, 1 Joh. 2 16. from whence came the firſt ſin, Gen 3.6. but, alas, (as the event proved then, 'twill always) they gather no grapes from thorns, nor figs from thiſtles, they ſeek the living among the dead, and may as well find caſe in and from Hell, as good in or from ſin: the morſels of ſin are deceitful, though called Dainties; ſin is a meer cheat, with (not ſo much fair as) falſe ſhews it deceives the heart of the ſimple: the ſtollen waters of ſin (how ſweet ſoever they ſeem to be in the mouth and to the taſte) will be gall and wormwood in the belly; bitterneſs in the latter end. All the corruption that is in the world, came in by luſt, 2 Pet. 1 4 and all luſt is deceitful, Eph. 4.22. and thus the woman was firſt deceived, and by her the man, 1 Tim. 2 14 and inſtead of being as God, which they thought was promiſed, they became as the Devil, which was the thing intended and deſigned by him; and ſin firſt deceived, and then ſlew St. Paul, as he ſpeaks, Rom. 7.11. It pretends as Jael did to Siſera, to bring milk and p. 244butter in a Lordly diſh, but the hammer and nail is in its heart and hand: They that ſerve divers luſts are deceived, as the Apoſtle ſpeaks, Titus 3.3. All the ſervants of ſin are deceived, not of ſins wages, but of ſins promiſes; and though they ſport themſelves (while they play and nibble at the bait, like ſilly fiſhes) 'tis but in their own deceiving, for an evil heart hath deceived them, 2 Pet. 2.13. and therefore the Apoſtle exhorts to take heed leſt we be hardned through the deceitfulneſs of ſin, Heb 3.13. Sins firſt work is to deceive us, and when it hath thereby drawn us in, then it hardens, and ſo deſtroys us. But more particularly,

1. Whether 1. Of Profit.I ſhall evince that there is not, nor can be any profit to man by ſin: can that be profitable that wrongs his ſoul? Alas, what doth it profit a man to gain the world and loſe his ſoul? Sin coſts dear, but profits nothing; they make an ill purchaſe that buy their damnation: What got Cain by killing Chriſt in his type Abel, or Judas by ſelling his perſon? ſurely he bought damnation dear, though he ſold his Saviour cheap: Take your money, ſaith he, I have ſinned; that I have ſinned, made him weary of his gain and life; he got Hell, or (as the ſaying is) Devil and all. What profit have any by that whereof they are aſhamed, Rom. 6.21. All the works of darkneſs are unſruitful (as to any good) Eph. 5.11. but good works are profitable, Titus 3.8. Sin is a very chargeable thing, it cannot be maintained without great coſt. Men might build Hoſpitals at cheaper rates, then they can maintain their luſts: ſome mens ſins coſt p. 245them more in a day, then their families do in a week, perhaps in a year. Some ſtarve their families to feed their luſts, which have turned many an houſe out of door, and brought great Eſtates to a morſel of bread, beſide what comes hereafter. Luſts conſume health and wealth, Prov. 5. Gluttony, Drunkenneſs, Uncleanneſs are coſtly and chargeable ſins.

Object. But it may be ſaid, true, theſe are (as you ſay) coſtly ſins indeed; but what ſay you to Covetouſneſs, that frugal and thrifty, that ſaving and getting ſin? I anſwer,

That Covetouſneſs and all its gets or ſaves is unprofitable: For I pray conſider.

1. All is not gain that's gotten; I will tell you what a wiſe man ſaw and ſaid, Eccl. 5.13. There is a fore evil under the Sun, namely, riches kept by the owners thereof to their hurt; here are riches and riches kept, but, alas, 'tis for the owners hurt and detriment; better he had not had them, or had not kept them: did theſe profit him? yes, if hurt be profit, not elſe: Where is the profit? he can ſhew you his hurt, but not his profit. They periſh by evil travel, and he begets a ſon, but can leave him nothing, for 'tis not in his hand, verſ. 14. while he had them, he could not ſleep for them, verſ. 12. and his abundance made him poor; perhaps 'twas his crime that he was rich, and ſome Veſpaſian or other mightier then he, finding this ſponge ſwell'd and full, would needs ſqueeze him, and leave him hollow and empty. Stories tell us of times, when Eſtates have been the greateſt crimes perſons have been guilty of, though charged with p. 246malignancy or treaſon. Or,

2. Conſider, Covetouſneſs it ſelf may be a thief, and rob men of the uſe and comfort of their own poſſeſſions: the covetous man doth always need, and is indeed the pooreſt man in the world, Eccl. 4.8. There is one alone, there is not a ſecond (he is a ſingle man unmarried, without a ſecond-ſelf) yet there is no end of his labour, yet, ſaith he not, for whom do I bereave my ſelf of good; obſerve it, while he gets goods, he bereaves himſelf of good, yea of the good of his goods. Is this profitable? no, 'tis a ſore travel… for he hath not power to eat thereof, Eccl. 6.2. To fill his purſe he ſtarves his belly, and grudgeth himſelf victuals.

3. Conſider, that though you have much, and uſe it much, yet it will never ſatisfie, and therefore muſt needs vex: no ſatisfaction, no prefit. A mans aim is ſatisfaction, Luke 12.1…. but the eye is not ſatisfied with ſeeing, nor the car with hearing, Eccl. 1.8. Now if they cannot ſatisfie the ſenſes, much leſs the ſouls of m…n, Eccl. 6.7. and which addeth to the vexation, the love of money increaſeth faſter then the money; ſo that, Eccl. 5.10, 11. he that loveth ſilver, ſhall not be ſatisfied with ſilver, nor he that loves …ndance with increaſe. Well, it may be thou … ſay, none of theſe are my caſes; if not, ….

4. Conſider that which muſt be thy caſe, thou … not carry away one penny of thy eſtate with thee; and where's the profit then? what thou leaveſt behind thee, is none of thine, but thou dyeſt the poorer for leaving thy riches behind p. 247thee, and having not laid up thy treaſures in Heaven, 1 Tim. 6. The rich man ſaid to his ſoul, thou haſt goods; but thou Fool, ſaith our Saviour, thou muſt die to night, and whoſe ſhall they be? not thine. What doſt thou get by all thy gettings, to leave them all behind thee? and it may be to them whom of all men thou wert moſt unwilling ſhould enjoy them, Pſal. 39.6. Eccl. 2.18 21. To go naked out of the world, is a ſore evil, and no profit, Eccl. 5 15, 16. If thou enjoy all to thy dying day, yet then thou loſeſt all, and it may be doſt not only loſe it, but loſe by it; riches profit not in the day of wrath, and ſurely that cannot be worth much while we live, that will be worth nothing when we dye. Beſide, there is no man in more danger to loſe by getting then the covetous man, who is in the ready way to loſe his ſoul; for the love of money is the root of all evil, which while ſome have coveted after, they have gotten nothing by it but the loſs of their ſouls, being drowned in perdition, 1 Tim. 6 9, 10. And truly, take it here for the preſent, while …is in its beſt; the pains of getting, the cares of keeping, and fear of loſing, eat out the comfort of having; ſo that all muſt ſubſcribe to what our Saviour ſaid, Luke 12.15. a mans life (neither the length, health, or comfort, much leſs the happineſs of a mans life) conſiſteth in the things he enjoyeth in this world; life needs more and better things. Oh what ſil…y fooliſh things are ſinners! to place the good of profit, in that which is not only unprofitable, but chargeable, to pay ſo dear a price for ſo vile a commodity, to pay p. 248after the rate of Heaven, and be put off with Hell! We laugh at the ſimplicity and childiſhneſs of little ones that will part with gold for a toy, for a new-nothing: but how ridiculous are they, and worſe then childiſh, that venture precious ſouls for that which doth not profit! as God upbraids Iſrael of old, that they changed their glory for that which did not profit, and (worſe then that great King who ſold his Kingdom for a draught of water) they leave and part with a fountain of living waters, for a ciſtern, an empty ciſtern that hath none, yea, for a broken ciſtern that can hold no water, no not a drop, Jer. 2.21. Sinners are often asking this queſtion, What Profit is there if we ſerve God? Job 21.15. Oh, godlineſs is profitable for all times, for here and hereafter, it hath the promiſe of both lives, this and that to come, 1 Tim 4.8. But let me ask them (and I wiſh they would often ask themſelves) What profit is there if we ſin? as Judah askt his brethren, What profit is there if we ſlay our brother, Gen. 37.26. ſurely none but ſhame and ſorrow, you may put your gains in your eyes, and weep it out; if not, a greater loſs will come unto you. Thus then we have ſeen that no good of profit comes by ſin, no not by that which is called the moſt proſitable ſin, Covetouſneſs; ſo that our inference holds good, they are miſtaken that ſeek good in evil.

2 2Of Honor or Credit.As there is no good called Profit, ſo none of that called Honour to be had by ſin, 'tis not a creditable thing: there are that glory in, and make boaſt of their ſin, but they glory in their p. 249ſhame, Phil. 3.19. and ſurely ſooner or later, they will be aſhamed of their glory. Sin is not a thing of good report, it doth (malè audire) hear ill, and hath an ill name all the world over. Can that be honourable which is unreaſonable? can that be an honour to man which debaſeth and degrades him? the unreaſonableneſs of ſin appears by the reaſonableneſs of the Law, ſin hath no reaſon for it; for the Law (which hath all reaſon in it) is againſt it: that ſin degrades men, I ſhewed above. Take the ſine and brave things of this world, wherein men pride themſelves, and theſe cannot cover the nakedneſs of ſinners, much leſs be an ornament or honour to them, for that can never be an honour or grace to the body, which is a diſgrace to the ſoul. That cannot be an honour to men, which they are generally aſhamed to owne, at leaſt under its own name. But though all the world ſhould admire and celebrate the grandeur of ſinners, yet God accounts them vile, though they ſit at the upper end of the world, and God is, doubtleſs, the beſt Judge of Honour; that cannot be honourable to man, that is abominable to God: Luke 16.15. even appearing righteouſneſs, which is highly eſteemed among men, is an abomination in the ſight of God, much more then is ſin it ſelf. Again,

3. 3Of Pleaſure.There is none of the good called Pleaſure to be had from or by ſin: 'tis true indeed, the pleaſures of ſin are much talked of, and we read of ſome that take pleaſure in unrighteouſneſs, 2 Theſ. 2.12. and of ſome (impudent and brazen-fac'd that they were) who though they knew the p. 250Judgment of God, yet took pleaſure to do, and in them that did, ſuch things as were worthy of death, Rom. 1.32. and there were that lived in pleaſure on the earth (and ſeemed to grow fat by it) nouriſhing themſelves, but 'twas for the day of ſlaughter, James 5.5. Notwithſtanding all this, we doubt not to make it evident, that there is no ſuch thing (as they talked of or dreamt of) pleaſure in, from, or by ſin. Pleaſure is the contentment and ſatisfaction of a mans mind in what he doth or hath; but ſinners have none of this from ſin. For,

1. The God that ſearcheth their hearts, and knows what's there, tells us that there is no peace to the wicked, Iſa. 57.21. the Septuagi…t read it foreign, there is no joy, nor peace, nor pleaſure, no ſerenity, nor one Halcyon-day, for they are like the raging Sea, caſting up mire and dirt, by reaſon of its rowling and diſquietment: Men (to our appearance) ſeem to laugh, and be merry, but God ſees that they have no peace within; and I had rather believe the God of Truth then lying men, for lye they do when they ſay, they have peace or pleaſure in ſin; Solomon ſaid of laughter, it was mad, and of mirth, what does it? yea more, in the midſt (or heart of laughter) the heart is ſad.

2. The nature of the thing, viz. ſin cannot afford pleaſure, it being contra-natural to man: and therefore the Heathen Philoſophers could ſay, that puniſhment ſucceeds guilt at the heels; like that, Gen. 4.7. if thou do evil, ſin lies (dogging) at the door. Another ſaith more expreſly, that puniſhment doth not only ſucceed p. 251ſin, but they are born together, and are Twins: For they that deſerve puniſhment, expect it, and who ever expects it, ſuffers it in a degree; ſo that the ſinner is his own tormenter, and ſin his terment: our knowledge of having miſcarried will return and complain of the abuſe, and the impreſſions of the fault will bring fear, which fear hath torment, if there were no more to come; the upbraids of conſcience mar the mirth, and make the pleaſure very diſpleaſing. What pleaſure can it be to feel the upbraids of meat, though it taſte pleaſantly? poyſon it ſelf is ſweet to the taſte, but not therefore pleaſant: regrets and ill-ſavouring belchings do not ſpeak pleaſure. Whatever croſſeth and thwarteth Nature, is a puniſhment, not a pleaſure, and ſo is ſin to primitive and created Nature; if cuſtom and a ſeared conſcience ſeem to deny the ſenſe of ſuch regrets, yet that argues the caſe the worſe; for what pleaſure can that be that benums a man, and makes him not only ſtupid, but dead? and they that live in ſuch pleaſures, are (by the infallible truth declared to be) dead while they live, 1 Tim. 5.6. When ſtupidity may paſs for pleaſure, and death for life, or dreams for enjoyments, theſe then may have a large ſhare. But,

3. There can be no ſatisfaction, but of neceſſity much vexation, becauſe of the boundleſs and infinite deſire in the heart of man, which this cannot fill up, but diſappoints: Luſts are like the Ho…ſleech and the Grave which have never enough, but cry, give, give; the deſire argues want, and to deſire again, argues the continuance p. 252of want; hence 'tis, that ſinners ſhift ſo often, or (as the Apoſtle ſpeaks) ſerve divers luſts; which changes and varieties clearly evince the poverty of their entertainments, and emptineſs of their pleaſure. While men ſeek to quench the thirſt of ſin by giving it ſalt water to drink, they do but increaſe it; and indeed every man may find it much more eaſie, pleaſant, and ſatisfactory to him, to mortifie then to gratifie ſin, to deny then fulfil the deſires of the fleſh. For men to be ever contradicting and ſwimming againſt the ſtream of their conſcience, which tells them they ought not to ſin, and if they do, chides them for it, muſt needs be uneaſie and unpleaſant: mens ſins make them ſick (as Amnons did) ſo far are they from being pleaſures: To deſire the preſence of what's abſent, or the abſence of what's preſent, or the continuance of what cannot be kept, or the continuance and keeping whereof would ſurfeit them (as the conſtancy of drunkenneſs and intemperance doth do) muſt unavoidably be very tedious; and ſuch men, even in the fulneſs of their ſufficiency (to allude to that in Job) cannot but be in ſtraights: if they gratifie one, they diſpleaſe another of their luſts; as, if they gratifie pride and prodigality, they diſpleaſe covetouſneſs, and ſo are ſtill far from pleaſure, being ev'n diſtracted and ſlain by one or other of their luſts all the day long; they have ſightings without and within, and good men are not more perſecuted by the Devil and wicked world, then theſe men are tormented by their irregular and inordinate fleſhly appetites, and carnal inclinations.

p. 253But yet for all this, men are loth to believe this, which (ſay they) croſſeth Scripture expreſſion and their experience: the Scripture mentions the pleaſures of ſin, Heb. 11.25. and we find the pleaſure on't. Thus men are apt to plead for ſin, and be its Advocate, and can hug any Scripture that doth but ſpeak of (though it diſown and diſallow) any ſuch thing as ſinful pleaſures: As to that miſunderſtood Text, let me ſay this, that Moſes cannot be charged with any ſin from whence he drew pleaſure, and therefore by the pleaſures of ſin are not meant ſuch as ſlow from, but ſuch as lead unto ſin; he declined the pleaſures which would have inclined him to ſin. Pleaſures are allurements and baits to draw to ſin, as it was to Eve, the Tree was pleaſant to the eyes, and inviting; but the taſte and digeſtion found no pleaſure, but bitterneſs from the fruit: thus Moſes lived where pleaſures were, and ſuch as tended or were abuſed to ſin, yea, ſuch as he could not have enjoyed without committing the great ſin (which the Egyptians did) viz. afflicting the people of God, and being cruel to them, inſtead of delivering them. So that this Scripture ſpeaks nothing in favour of ſin, or that there are any pleaſures to be had by or from it.

Yet if we ſhould take the Text as interpreted by them, all that can be ſaid of it, is but this, that it ſpeaks as they think, not that there are (but there are thought to be) pleaſures of ſin. 'Tis an ordinary thing for the Scripture to ſpeak of ſuch a thing, as if it were, and to ſay it is, which is but ſuppoſed to be by others. As for inſtance, p. 2541 Cor. 8.4-6. there are Gods many, and Lords many, not that really there was any ſuch, but by others they were reckoned ſuch: So in this Text he ſpeaks (after the manner of men) concerning the pleaſures of ſin, as they are reputed; and this is confirmed by a paſſage of the Apoſtle, 2 Pet. 2.13. they count it pleaſure to riot in the day-time; 'tis no pleaſure, but they accounted it a pleaſure; 'twas none, for they did enjoy but a mock-ſport or pleaſure, while they ſported themſelves in their own deceivings: ſo that in counting it pleaſure to riot, they deceive themſelves; they ſuppoſe it a ſport and pleaſure, but 'tis not ſo. Yet again,

If there be any pleaſure, it can be but to the body and ſenſual part of man, which is a pleaſure to the beaſt, not to the man: the body is but the caſe of man (a mud-wall Cottage thatcht ov… with hair) 'tis the Soul that is the excellency and glory of man, the foreign the man of the man, and whoever will take … right meaſure of what's good or evil to man muſt take it eſpecially with reſpect and relatio… to the Soul. He much miſto…k the Nature … his Soul, who bid it take eaſe in eating and drinking; alas, the Soul cannot feed on fleſh, '…i… a Spirit, and muſt have a diet peculiar and proper, i. e. ſpiritual. Very uſually the pleaſure of the body prove the Souls pain; to eat an… drink is the bodies pleaſure, but gluttony an… drunkenneſs (which are the ſins of eating and drinking) are the Souls pain, and many time the bodies too: To take reſt when weary, is th… bodies pleaſure, but to be idle (which is the ſi… p. 255of reſt and eaſe) is an affliction and trouble to the Soul.

Yet further, That which men call the Pleaſure of ſin, is both their dy… and puniſhment: many laugh, and are merry from the ſicklineſs and diſtemper they are under, as they ſay of them that are bitten by the Tarantula, they laugh themſelves to death: Some are ſuch tickliſh things, that they will laugh at the wagging of a feather; but this is an Argument of their weakneſs and folly, two ill diſeaſes. Many perſons take pleaſure in eating lime, mortar, coals, and ſuch like traſh, but 'tis from a diſeaſe which vitiates and corrupts their palate, elſe they would not feed on aſhes, had they not the Greenſickneſs diſeaſe: ſo whoever pretends to find pleaſure in ſin, proves himſelf diſtemper'd and diſeaſed, and under the old radicated diſeaſe of being in ſins, yea, dead in them.

'Tis as a diſeaſe, ſo a puniſhment, becauſe 'tis falſe pleaſure, and what truer miſery then falſe joy? 'tis like his pleaſure who receives much money, but 'tis all falſe coyn; or his who dreams of a feaſt, and awakes ſo bungry and vext, that he could eat his dream; and on this account ſin ſhould be doubly bated, becauſe …ugly, and becauſe falſe, becauſe it defiles, and becauſe it mocks us. But,

Yet again, If there be any pleaſure, 'tis but for a ſeaſon, a very little while, 'tis ſoon over and gone, like the crackling of thorns under a pot; the triumphing of the wicked is ſhort, and the joy of the Hypocrite is but for a moment, Job 20.5. but the miſeries of ſin may be, yea, (without p. 256repentance) will be Eternal: ſo that as the ſufferings of this preſent life (to the godly) are not worthy to be compared with the future glory; ſo the pleaſures of the wicked are as nothing (take the beſt of them) not to be compared with the future miſcry: certainly they are woful and ruful pleaſures that men muſt repent of, or be damned for to all Eternity.

Upon the whole then, the inference is undeniable, that there is no good (of profit, honour, or pleaſure) to be had by ſin, and that they who ſeek for all or any of them there, do as they that would ſeek caſe in Hell, the very place and Element of torment. If good be not good, when better is expected, how miſerably vexatious muſt the diſappointment be? when men look for good and peace, but behold evil and trouble (yea, and nothing elſe) comes upon them: when they bleſs themſelves, and ſay (as, Deut. 29.19.) we ſhall have peace, though we walk in the imaginations of our heart, to add drunkenneſs to thirſt, the Lord will not ſpare them, but then the anger of the Lord and his jealouſie ſhall ſmoak againſt them; and when they ſhall ſay, peace and ſafety, then ſudden deſtruction will come upon them (as travel upon a woman with child) and there will be no eſcaping, 1 Theſ. 5.3.

There are ſome other inferences yet to be ſpoken to, and of them I ſhall ſay but a few things in brief. 2Time ſpent in ſin is worſe then loſt.Sin being ſo ſinful,

2. I infer, that time ſpent in ſin is worſe then loſt. Moſt of the paſtime in the world is loſt time, but ſinning time or time ſpent in ſin, is p. 257worſe then loſt: it muſt be accounted for, and who can give a good account of evil doing? while men live in ſin, they do nothing but undo themſelves. Man was not ſent into this world only to eat, drink, ſleep, and play (much leſs to ſin, yea, that he might not ſin) but as into a great Work-houſe, to work for the glory of God, Joh. 17.4. and ſo to work out his own Salvation, and that with fear and trembling, Phil. 2.12. but they that live in ſin, work out their damnation, and many times without fear or trembling; of which they will have great ſtore when they come to receive their juſt doom and damnation. Time is a moſt precious Commodity, for on this moment depends Eternity, and as men ſow in this ſeed-time, they will reap in that harveſt: Time is a Prophet for Eternity, as men live here, they are like to live for ever: they that ſow ſin, muſt reap death, Galat. 6.8. Time is to be redeemed, Eph. 5.16. and every day to be numbred, greatly valued and improved, that we may apply our hearts to wiſdom, Pſal. 90.12. and this is wiſdom, the fear of the Lord, and this underſtanding, to depart from evil, Job 28.28. This is wiſdom, to know and do what is the acceptable will of God, Mat. 7.24. Eph. 5.15-17. We may be ſaid to be, but not to live, if we live not to God, and all time that is not ſo ſpent, is but miſ-ſpent, and worſe then loſt: poor diſtracted perſons that have loſt their underſtanding, 3They that mock at ſin are worſe then fools.wear out their days to leſs loſs and diſadvantage then ſinners do.

3. Then they that make a mock at ſin, are worſe then fools and mad-men: fools make a p. 258mock at ſin, Prov. 14.9. tell them (as Lot did his ſons in Law) the danger they are in, the judgments that hang over their head, and our is to them (as Lot was to them) as one that mocketh, Gen. 19.14. they laugh at it, as if God were not in earneſt when he threatens ſinners, and as if they that preach againſt ſin, were but ridiculous perſons. Its a ſport to fools to do miſchief, Prov. 10.23. and there are that ſport themſelves in their way to Hell, as if 'twere but a recreation! Oh what fools are they that laugh at their own folly and deſtruction too! 'Tis a deviliſh nature in us to mock at the calamity of others, but to laugh at our own, ſeems to be worſe then deviliſh! There are many, too many, that mourn under affliction, yet laugh over their ſins; that ſigh & weep when they feel any burden on their bodies, but make merry at that which deſtroys their ſoul! Can any thing be more mad then theſe, that laugh, mock, and make ſport at that which is a burden and wearineſs to God, Iſa. 1.14. Amos 2.13. which is the wounding, piercing, and crucifying of Chriſt Jeſus, Zach. 12.10. Heb. 6.6. which is a grief to the Spirit of Conſolation, Eph. 4.30. which is a trouble to holy Angels, Luke 15. which is a wrong to, and the undoing of their own ſouls, Prov. 8.36? and ſuch is ſin.

4. 4It cannot be well with men in their ſin.Sin being ſo ſinful, infectious, and pernicious, it can never be well with a man (how well ſoever he be) while he is in his ſins. Was it well with Dives, though he fared deliciouſly every day? no, it was better with Lazarus that lay at his gate full of ſores; for that's wel… p. 259that ends well, which it never doth with ſinners: if judgment be not executed ſpeedily, 'twill ſurely, for they are condemned already, being ſons of death and perdition. No man hath cauſe to envy the proſperity of ſinners, 'tis not good enough to be envied; but 'tis bad enough to be pitied; they are but fatted, and thereby fitted to deſtruction, Prov. 1.32. the proſperity of fools ſhall deſtroy them; their folly alone doth it, but their proſperity doth double it, and do it with a vengeance; the proſperous ſinner is in the worſt caſe of all ſinners, they are ſet in ſlippery places, and ſhall be caſt down from their height, to the depth of deſtruction, Pſal. 73.18.

5. Sin being ſo ſinful, 5It concerns us to be religious betimesit greatly concernes perſons, and hugely obligeth them to be religious betimes, that they may prevent a great deal of ſin, which without being early religious (and ſtrictly ſo) they cannot poſſibly do: how precious and dear ſhould that be to us, which prevents the being of what is ſo pernicious and deſtructive? how induſtriouſly careful ſhould we be to keep our ſelves from that, which will keep us from happineſs? and how ambitious to enjoy that, which capacitates us for the enjoying of God for ever, and gives us the firſt-fruits of it here? We cannot be too ſoon nor too much religious, but the ſooner (and more) the better. If ever you mean to be religious, there is no time more proper then now, the preſent now, no day to to day: Eccl. 12.1. remember now thy Creators (as the word is, viz. God in Chriſt, for he …reated all things by Chriſt Jeſus, Eph. 3.9. p. 260Col. 1.16.) Remember now, in the days of thy youth, before the evil days come, when thou ſhalt ſay, I have no pleaſure in them: not only no pleaſure in the evil days (of ſickneſs, death, and judgment, that evil day, which I put far from me) but I have none in the remembrance of my youthful days. Youth is the moſt proper ſeaſon of all our days, and now is the moſt proper ſeaſon of all our youth to remember God in. If you ſay, we will do that when we are old, 'tis now ſpring-time with us (and no month to May) we will think of Religion in a Winters night: Oh do not boaſt of to morrow, as young as thou art, thou art old enough to dye, this night thy ſoul may be taken from thee, and be in Hell to morrow!

Take the Wiſe-mans counſel, Eccl. 11.9. Rejoyce, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the ſight of thine eyes: yes, Sir, with all our heart, we will take this counſel, we like it well, this is pleaſing Doctrine; we had rather mind this, then to be holy, we will be dehonaire and jovial, we care not for ſevere Preachers of ſtrictneſs and devotion, we will laugh and ſing, drink and dance away our time, while we have it, &c. But miſtake not, Solomon ſpeaks Ironically, and hath ſomething elſe to ſay, take all, and then if thou rejoyce, 'twill be with trembling; rejoyce but; let thy heart cheer thee, but; walk in th… ways of thine heart and eyes, but; but what Know thou, that for all theſe things thou muſ… come to judgment: and how wilt thou anſwer p. 261for thy vanities and follies, thy pride and wantonneſs, thy drunkenneſs and debauchery then? Oh, remember thy Creator, before that evil day come, and prevent a life of ſin, which is the miſerableſt life in the world! and God hath promiſed, that if thou ſeek him early, thou ſhalt find him, and in finding him, thou findeſt all, Prov. 8.17-21.

Remember him in thy youth, for memory is then in its prime and moſt flouriſhing; ſhall he that gave thee thy being and memory be forgotten by thee? If God ſhould not remember thee, what would become of thee? and ſee what's like to become of thee, if thou forget God, Pſal. 50.22. How good, how excellent ſoever thy memory be, I am ſure thou haſt a very bad one, if thou forget and do not remember thy Creator in the days of thy youth. The young mans glory is his ſtrength (whether of memory, &c.) and wilt thou give thy ſtrength to ſin, which is due to God? Mark 12.30. Gods Sacrifices were to be young, the firſt ripe fruits, and the firſt-born (which is the ſtrength, Gen. 49.3.) were to be dedicated to God, and he will not be put off with leſs now. Gods chiefeſt Worthies have been and are his young men, 1 Joh. 2.13, 14. Gods men of valour are young men: the Princes of this World (like the Romans of old) make up their. Armies of young men, the flower of their Army is (Romana juventus) of young and ſtrong men; and ſhall the King of Kings be put off with what's decrepit and worn out? no, he will not, Mal. 1.8.13.14. go offer it to thy Governour, will he be pleaſed with, or accept ſuch p. 262perſons? no; nor will God, who is a great King, the Lord of Hoſts, whoſe Name is dreadful.

They that have been religious betimes, are greatly famed and honoured in and by the Scripture-Records: God is taken with, and remembers the kindneſs of their youth, Jer. 2.2. Abel, though dead, is yet ſpoken of with an honourable teſtimony, even that of God himſelf, for ſerving God ſo young and ſo well, Heb. 11.4. Joſeph was very early religious; ſo was Samuel: Jeroboams little Son is not to be forgotten, for God hath honoured him. King Joſiah, Daniel, and the three Children (or young men of Iſrael) are all inrolled in the Court of Honour and Heaven: And in the New Teſtament St. John is called the Diſciple whom Jeſus loved, his Boſom-favourite and Darling, and the reaſon uſually given is, becauſe he came to Chriſt, and became his Diſciple, while yet very young: 'tis the command of Timothy, that he knew the Scriptures from a Child, 2 Tim. 3.15. Many Parents are afraid to have ſerious and divine things taught their children, leſt it make them melancholy and diſpirit them; but, is there any thing better to fit them for ſervice to God o… man, then Religion? or any ſpirit comparable to that true greatneſs and gallantry of ſpirit which is in being afraid to ſin? We ſhould teach children moral and religious courage and bravery, which is more in fearing to ſin then t… dye; and to make Moſes his choice, to prefer th… reproaches of Chriſt before the treaſures an… pleaſures of this world: and this way are the… p. 263like to attain better names and greater eſtates, to enjoy more pleaſure and preferment, then any this world can confer upon them. They are beſt bred, who are taught to love and ſerve God beſt; and they attain moſt honour, who honour God, for them will God himſelf honour. I ſpeak not in derogation of any thing that's civil, handſom, and gentile, but would preſs to more, to what's commendable to God, and in his ſight of great price, to remember him in the days of youth. For evil days are a coming, ſickneſs, old age, death is approaching, the Judge is at the door; and certainly that's beſt while we are young, that will be beſt when we are old and dye; and that can be worth very little at the beginning, which will be worth nothing at the end of our days: The ſins of youth will lye heavy upon an old age; yea, if God give repentance to thee when thou art old, 'twill coſt thee the dearer, that thou didſt repent no ſooner; and thou wilt regret it, that thou haſt been ſo long in ſin, and art now to live but a little while to teſtifie thy converſion. 'Twas ſad with Job to poſſeſs the ſins of his youth, Job 13.23, 24. Youthful ſweets do often prove old ages bitterneſs; and the pleaſures while young, coſt pains when old: which made King David pray to God, that he would not remember againſt him the ſins of his youth, Pſal. 25.7. I ſuppoſe, this may ſuffice (though much more might be added) to ſhew how much perſons are concerned to be religious betimes, ſeeing ſin is a thing ſo dangerous and deſtructive.To welcome the the Goſpel.

6. Sin being ſo pernicious, how welcome ſhould the Goſpel be, which brings the good and happifying p. 264news of a Savior, and how to be ſaved from ſin the cauſe of wrath, and wrath the effect of ſin? how beautiful ſhould their feet be that bring this bleſſed Receipt to us? Rom. 10.15. had we the gout or ſtone, what would we not give for a Recipe, an infallible medicine to cure us? We uſe to welcome Chirurgions, though they put us to pain, and Apothecaries, though they bring us loathſom drugs; yea, ſo dear is health, that we not only thank, but reward them too: Oh, what a welcome then ſhould Chriſt & his Goſpel have, who come with ſaving health, to cure us of the worſt of diſeaſes and plagues, viz. that of ſin? methinks we ſhould preſs with violence, and be ſo violent, as to beſiege Heaven, and take it by force; and we ſhould no leſs haſten to receive the Goſpel, and take into us the wine and milk thereof, and the waters of life, ſeeing we may have them ſo freely for coming for: indeed our Salvation coſt Chriſt Jeſus dear, but he offers it us at a cheap rate, and methinks we ſhould not let Heaven be ſo thinly, and Hell ſo populouſly inhabited, when Salvation may be had at an eaſier rate, then going beyond Sea for it, Rom. 10.6-10. with Deut. 30.12-14. Oh, ſeeing 'tis ſo faithful a ſaying, and worthy to b… received, be not ſo unworthy as to refuſe it, and with that to refuſe thy own Salvation. But,

I ſhall take an occaſion from hence to paſs to Exhortation and Counſel: 2Exhortation.for it may be ſome poor Soul or other may be prickt at heart, an… cry out, as they, Acts 2.37. What ſhall we do … or as the Jaylor in Acts 17.30. Sirs, what mu… I do to be ſaved? Is there any hope for poo… p. 265ſinners? is there any balm in Gilead, or Phyſitian there? Jer. 8 22. yes, ſurely there is: God would never (as a Learned perſon expreſſeth it) have ſuffered ſo potent and malicious an enemy to have ſet foot in his Dominions, but that he knew how to conquer it, and that not only by puniſhing it in Hell, but by deſtroying it. He will not only pardon, but ſubdue thy ſin. If thou wilt hear him, hear then, that thy ſoul may live, hear the Call of Chriſt Jeſus, behold, he calleth thee, come to me, ye that are weary and heavy laden, and I will give you reſt, Mat. 11. All that were in debt and diſtreſs came to David; thou art ſuch an one, come to this David (for ſo Chriſt is called) take his counſel, and thou ſhalt do well, thou ſhalt live, and ſin ſhall dye. What's that counſel?