Several Discourses Considering the Providence of God, Discourse · Part 3 · Sermon 37

Several Discourses Considering the Providence of God · Discourse · Part 3 · Sermon 37

p. 477SERMON XXXVII.

Rom. V. 20.

Where Sin abounded, there Grace did much more abound.

I Am indeavouring to open to you the foreign, the hard Chapters in the book of Divine Providence, ſolving thoſe Phaenomena's, or appearing difficulties, which Atheiſtical Wits have raiſed, to make the holy God appear otherwiſe than he is, his Counſels, Truths, and Works, other than indeed they are. I have already ſpoken to one, relating to the making and eſtabliſhing a Covenant of Works with Adam, after the ſettlement of mans ſalvation upon the Covenant of Grace. The other relating to the diſpenſation of Providence, in the exhibition and publication of the Covenant of Grace. I come now to ſome relating to the Actual Providence of God in the permiſſion of ſin and ſinners, ſo much ſin, and ſo many ſinners in the world. And for this diſcourſe (as an head to it) I have choſen this text, which in it containeth two great points: The abounding of ſin, and the aboundings of grace. The Apoſtle brings in theſe words in a magnifying of Chriſt, whom he had compared with the firſt Adam: The firſt Adam brought mankind under ſin and guilt. The ſecond brought him under a ſtate of Redemption and Salvation, bringing life and immortality to light. Firſt, the Apoſtle ſheweth whence ſin came, then whence grace came. Paraeus telleth us, that the Apoſtle in this part of the Chapter, openeth to us the uſe of the Law, leſt any one upon what he had before ſaid ſhould ask; Wherefore the law was given: he telleth us, That the law entred, that ſin might abound; for though the law of it ſelf doth not cauſe ſin, yet by accident it doth; for where there is no law, there is no tranſgreſſion, and the corruption of mans nature enclineth him the more to what is forbidden him—Nitimur p. 478in vetitum: ſed hic de actione peccati ſermo eſt quae fit per manifeſtationem (ſaith a learned Author upon my Text). The law maketh ſin to abound by way of manifeſtation, as the glaſs maketh the ſpots in a man or womans face to abound, that is, diſcovereth them that are. P. Martyr reckons five ways, by which the Law contributeth to the aboundings of ſin. 1. By forbidding it. 2. By increaſing the guilt of it. 3. By aſſigning the puniſhment of it. 4. Multiplying it by the variety of the precepts in it. 5. By accuſing him, and condemning him for it. Well, But why ſhould the law enter, that ſin might abound? hath God then any pleaſure or delight in the aboundings of ſin? The text telleth you, that Gods deſign was to advance grace; that where ſin abounded, grace might much more abound. But my deſign is not largely, and ſtrictly to handle my text, but only to make uſe of it, in purſuit of my further deſign to open to you the difficult things of Actual Providence, which is by all confeſſed to have an influence upon mens ſins; that is, to permit them, and to govern them, the firſt of theſe is what I have here to do with. What the Providence of God doth, or doth not in the permiſſion of ſin, I have before ſhewed you, and may by and by again ſpeak ſhortly unto it. The Queſtion is,

Queſt. How it can conſiſt with the holineſs of a pure and mighty God, having it in his power to reſtrain, and hinder ſin, yet to permit it, and ſo much of it in the world? The difficulty of our apprehenſions in this matter, ariſeth from theſe things:

1. That God in his own nature is a moſt pure and holy being. Who as he hath nothing in him that defileth, ſo neither can he abide any iniquity. This ſeemeth to have ſtumbled the holy Prophet, Hab. 1.13. Thou art of purer eyes than to behold evil, and canſt not look on iniquity: wherefore lookeſt thou upon them that deal treacherouſly?

2. There is nothing in the world ſo contrary unto God as ſin is, nothing ſo repugnant to his nature, nothing ſo prejudicial to his glory, nothing that he hateth with ſo perfect an hatred.

3. That it always was, and is in the power of God to hinder ſin; God could have hindred Adams fall, and all the ſin which hath ſince that been committed in the world. Now theſe things conſidered, that yet God ſhould not hinder ſin, but ſuffer men to walk in their own ways, and to fulfil their unbridled luſts, ſeems at firſt view of difficult apprehenſion.

p. 479It hath been ſo hard a Chapter to ſome, that they have fancied two Gods, the one to be the Principle of all the good, the other of all the evil that is in the world; they were not able to conceive how a pure and holy God could permit ſin. The Operations of Providence about ſin, I have heretofore more largely diſcourſed. Amongſt others I have inſtanced in theſe two.

1. He doth permit, and ſuffer it when he might hinder it.

2. Providence doth co-operate as to the natural action, though not as to the malice and ſinfulneſs of the action. It is moſt certain that in him every man lives and moves. The blaſphemer, the lyer, the profane curſer, and ſwearer could not ſpeak, if the Providence of God did not in the mean time uphold the natural faculties, whoſe operations are neceſſary to ſuch actions. Now this is that which ſometimes ſtartles our deliberate thoughts; if God indeed be ſo holy and pure a God, as we have heard he is? if he ſo hateth and abhorreth ſinful actions; and if he be ſo mighty and powerful a God, why doth not God withdraw that Providence of his, which upholdeth the ſinner to the natural action, while he ſeeth and knoweth which way the luſt in the ſinners heart will incline his action? I conceive now my text gives ſome relief to our diſquieted thoughts about this particular. Why did God firſt ſuffer the law to enter? That ſin might abound, that the offence might abound (ſaith the Apoſtle) v. 20. But why ſhould ſin abound? why did the Providence of God ſuffer ſin to abound? That grace might much more abound: For, ſaith the text, where ſin abounded, grace did much more abound. That as ſin hath reigned unto death, even ſo grace might reign through righteouſneſs unto eternal life through Jeſus Chriſt. The Apoſtle is here doubtleſs ſpeaking with a great reſpect to the firſt mans ſin, of which he had been ſpeaking in the former verſes. Death paſſed over all men, for that all have ſinned: and v. 15. Through the offence of one, many be dead: and ſo in the following verſes you read of one mans ſin, one mans offence, one mans diſobedience, &c. But yet he is not ſpeaking only of Adams ſin, for he tells you, Many were made ſinners, and all have ſinned; and he is alſo ſpeaking of ſin as conſequent to the law given, which I do not think is to be underſtood of the law given to Adam, and the Covenant made with him; but of the law given by Moſes, and in that latitude I ſhall diſcourſe this ſubject, ſhewing you that God in a great deal of wiſdom, did firſt ſuffer ſin to enter into p. 480the world, and ſtill ſuffereth ſin to abound in the world. You may take that for the Propoſition.

Prop. The holy and omnipotent God in an infinite wiſdom of Providence ſuffereth ſin and ſinners to abound in the world, though himſelf be of purer eyes than to behold iniquity: he hates, and abhorreth every ſin, nothing ſo grieveth and diſhonoureth him; yet I ſay, in infinite wiſdom his Providence doth permit it, ſuffering men to fulfil the luſts of their own hearts, and to walk in their own ways. My buſineſs muſt be to give you ſome account of the Divine Wiſdom in it, and to make Gods ways of Providence in this thing to appear unto you equal. It is a true ſaying of one of the School-men, Plus eſt bonum, vel numero vel quantitate quod Deus elicit per mala, quam quod deſtruitur per mala, Al. Al. There is one way or other, either in number or in quantity, more good which God fetcheth out of ſin, than is deſtroyed by ſin. We may be confident of this, or God would never ſuffer it. And indeed the Doctrinal part of my diſcourſe, will be nothing elſe than a juſtification of that maxim. I ſhall therefore this day entertain you with a reſolution of this riddle, much like that of Sampſon, when he had killed the Lyon, and eaten of the honey the Bees had made in the carcaſe, Jud. 14.4. ſhewing you, how out of the eater cometh meat, and out of the ſtrong cometh ſweetneſs: How out of ſin, which is the vileſt thing in the world, the moſt oppoſite and repugnant thing to the glory of God, the glory of God is yet fetched, and that in a proportion to compenſate the loſs and prejudice to his glory from the ſin of the ſinner. It is certain which Auguſtine long ſince ſaid, and gave as a reaſon of Gods permiſſion of ſin; Deus judicavit melius de malis benefacere quam mala eſſe non permittere: God judged it better to bring good out of ſin, than not permit ſin to be committed.

1. In the firſt place, let me ſhew you how many Attributes of God are glorified by his permiſſion of ſin and ſinners in the world.

1. In the firſt place it is I think well obſerved by an acute Author, That God in this motion of Providence magnifieth his equity to our humane nature. Equity indeed is but a piece of juſtice. (But when I come to ſpeak to that Attribute, I ſhall reſtrain my diſcourſe to Gods Punitive and Vindicative Juſtice). Our great maſter, who hath commanded us to give unto our ſervants that which is juſt and equal, will much more do it himſelf; and it p. 481is ſaid of God, He ſhall judg the people with equity, Pſal. 98.9. and he took it very ill, when his people ſaid, That his ways were not equal. The equity of God required that he ſhould leave humane nature to its liberty; man was created with a reaſonable ſoul, and the very nature of it had been deſtroyed, if it had been left under a coaction: and in this the condition of humane nature had been worſe than that of ſenſitive creatures, which freely uſe their natural faculties, and exerciſe their natural motions. It is a ſaying of Aquinas, That it is not the work of Providence in its government of man to deſtroy its nature, but to heal and ſave it. God in ſuffering men to walk in their own ways, doth but leave men to their natural liberty, and thus magnify the Equity of God to humane nature. But this is one of the leaſt.

2. God by the permiſſion of ſin and ſinners, and the aboundings of ſin in the world, hath infinitely magnified his own goodneſs. It is the ſaying of a very ingenious Author, Satis uſui ſunt ſcelera, ſi artem & peritiam divinae beneficentiae provocant; Sin is of uſe enough to God in the buſineſs of his glory, if by it the act and skill of the Divine Goodneſs and Bounty be made appear to the world; the goodneſs and mercy of God is that Attribute of his, which above all others he hath made choice of to glorify himſelf in and by: it is that in which he delighteth, which is above all his works. Now without the permiſſion of ſin, yea of the aboundings of ſin, it had been impoſſible that Divine Goodneſs and Bounty ſhould have been ſo commended to the world. Let me open this a little.

1. Chriſts coming, and dying for ſinners, was the greateſt act of love that was ever ſhewed to the children of men. What greater love could the eternal Father ſhew, than to give his Son out of his own boſom, to be a ſacrifice for ſins: God ſo loved the world, ſaith John, 3 Chap. 16. that he gave his only begotten ſon. Moraliſts make a queſtion about taking the true meaſures of the magis and minus of love, whether the greatneſs of love be to be meaſured from the affliction, intention, and ſelf-denial, of the party loving, or the benefit redounding to the perſon beloved; but meaſure which way you will, it was the greateſt love on the Fathers ſide, and the greateſt that Chriſt could ſhew, for greater love than this hath no man ſhewed, John 15. and herein God commends his love towards us, Rom. 5.8. Beſides, the inhabitation p. 482of the ſpirit was a benefit of Chriſts death, an effect of his purchaſe. And what greater love could be ſhewed on the part of the Holy Spirit (which is the Spirit of Chriſt), than for it to come down, and to dwell in the heart of a poor creature; for the perſon of a believer, to be made the temple of the Holy Ghoſt, the receptacle of the Spirit of Grace. Now if there had been no ſin, no ſinners in the world; what room had there been for a Saviour? what needed one to have turned away iniquity from Jacob, to have been wounded for our iniquities, bruiſed for our tranſgreſſions? He dyed for our ſins, ſaith the Apoſtle. How could the love of the eternal Father in ſending his Son, or the love of the Son, in taking upon him our nature, and dying for us; or the love of the Holy Spirit, in ſanctifying us, and renewing us, and dwelling in us, been manifeſted to the world? If a ſtrong man had not kept the houſe, what need had there been of a ſtronger than he to have come and diſpoſſeſſed him? All the love of the Father, Son, and Holy Ghoſt magnified in the buſineſs of mans Redemption, and the whole Oeconomy of a Goſpel-ſalvation, had been conceal'd, and not known to the world.

2. Again, How could the love of God, in the converſion of ſinners, in the pardon of their ſins, in their juſtification, the ſenſe they oft have of his love have been manifeſted to the world? What need were there of any pardon, if no ſins were permitted? where were the aboundings of grace in pardoning, if there were no aboundings of ſin? What love of God could be ſeen in the converſion of ſinners, if no ſinners were permitted in the world? How ſhould God magnify his grace, by ſaying to any ſoul, Be of good cheer, thy ſins are forgiven thee, if he did not ſuffer ſins to be committed? Thus you ſee the greatneſs of Divine Goodneſs and Mercy, could never have been declared to the world, but for the motions of Providence, in the permiſſion of ſins and ſinners, yea and of the aboundings of them.

3. Did not the Actual Providence of God thus permit ſin, and much ſin in the world; How ſhould the long-ſuffering and patience of God be magnified in the world? This alſo is a piece of Gods Name, and ſuch a one by which he deſigneth to make himſelf glorious: he ſtileth himſelf, Exod. 34.6. Gracious, merciful, long-ſuffering, ſlow to anger: and Numb. 14.18. The Lord is long-ſuffering, and full of tender compaſſion. Now ſin and ſinners are the objects about which the long-ſufferance of God is p. 483exerciſed: He endured with much long-ſuffering (ſaith the Apoſtle, Rom. 9.22.) veſſels of wrath fitted for deſtruction. How often do we find this in our own experience? when we hear wretches blaſpheming God, and daring Divine Juſtice, how often are we ready to ſay (and it is a good reflexion), O what a patient God do we ſerve! which of us would endure ſuch affronts and defiances, as God endureth every day? The aboundings of ſin in the world make the conſiderate part of the inhabitants of it admire, and adore the long-ſuffering and patience of God.

3. The wiſdom of God is alſo wonderfully magnified by Gods permiſſion of ſin. The Apoſtle calleth God, the only wiſe God. None ſo wiſe as God is, and the wiſdom of God is eminently magnified by his permiſſion of ſin. One great buſineſs of wiſdom, is to make an Election of the beſt end; but this is not that which I am here ſpeaking to, God hath fixed his end, it is his own glory; and as I have often told you, he can aim at no other end than himſelf and his own glory. But next to a good Election of an end, wiſdom is eminently ſeen in the choice and conduct of means, in order to a propoſed end; but herein is the heighth of wiſdom, to be able to make uſe of the moſt unlikely means, and make them to ſerve our purpoſe. It is a point I have touched ſomething largely upon in my former diſcourſes upon this Argument, and therefore I ſhall not here enlarge upon it. To bring a notbeing into a being, to make a thing out of nothing, argueth an infinite power; though there be aliquid materiae, ſomething of a matter; yet if there be nihilum ſubjecti, no aptitude in the matter to produce an effect of that nature: as when God took the rib of a man, and made of it a woman; this argued alſo an omnipotent infinite power. But yet, methinks, for God to produce his glory out of the aboundings of ſin, argueth yet ſomething more, if not of power, yet of wiſdom; to make the wrath of men to praiſe him, and the lyes of men to glorify him. O how doth this commend the infinite wiſdom of an only wiſe God! Sin, all ſin is quite oppoſite and repugnant to the glory of God: it ſpeaks the great Wiſdom of God to bring out his glory from it. Thus God hath glory by accident from the permiſſion and ſufferance of ſin in the world.

4. But let me further ſhew how God is further glorified by reaſon of the aboundings of ſin, in the manifeſtation of his Juſtice, his Punitive and Vindicative Juſtice, Rom. 9.22. What if God willing p. 482duplicate page p. 483duplicate page p. 484to ſhew his wrath, and to make his power known, endured with much long-ſuffering, veſſels of wrath fitted for deſtruction: there is a great deal in that verſe. 1. The Apoſtle hinteth us in that text, that we are Clay, and God is our Potter; it was what God had ſaid of old by his Prophet Jeremiah, chap. 18. verſ. 6. and Iſaiah, chap. 45. verſ. 9. and what the Apoſtle himſelf had ſaid in the two verſes immediately preceding: upon this account it is, that he here calls ſuch as periſh, veſſels of wrath; Earthenveſſels, with relation to the Potter before-mentioned. 2. Being ſuch Potters veſſels, God had undoubtedly a jus abſolutum, an abſolute right and dominion over the Sons of men, verſ. 21. Hath not the Potter power over the Clay, of the ſame lump to make one a veſſel of honour, another a veſſel of diſhonour? 3. He ſheweth, that God doth deſtinate ſome to diſhonour, not uſing his abſolute right, and prerogative meerly, but for juſt and righteous cauſes: and he inſtanceth in three things:

1. Gods will to ſhew his wrath. The wrath of God is nothing elſe but his juſt will to puniſh Violaters of his Law. God is willing to ſhew his hatred of ſin in the juſt puniſhment of it.

2. Gods will to make his power known; that is, in breaking the ſtubbornneſs of ſinners: thus ver. 17. it is ſaid of Pharaoh, For this ſame purpoſe have I raiſed thee up, that I might ſhew my power in thee, and that my name might be declared throughout all the earth: and this God calleth a getting himſelf glory upon Pharaoh, Exod. 14.17, 18.

3. The third reaſon he gives, is, That they are fitted for deſtruction. Divines ſtart a queſtion from theſe words, How, or from whom, they are fitted for deſtruction? Some ſay of God, as their Potter, others will have it to be from Satan, others from themſelves; the different notions may be reconciled. Paraeus telleth us, there are three things to be conſidered in theſe veſſels of wrath, their nature, their ſin, the end: as to their nature, they are not from themſelves, nor from Satan, but from God, he is the Maker of all. As to their pravity and natural corruption, that is not from God, but from themſelves, and from the Devil; the end is either preximate, that is, their own diſhonour, and deſtruction, or remote, and ultimate, that is, the ſhewing forth the Juſtice and Power of God. Neither of theſe (ſaith that learned Author) is from themſelves, for they do not ordain themſelves to deſtruction, nor deſign the manifeſtation of p. 485the Lords Power and Juſtice. Thus therefore (ſaith he) are the veſſels of wrath fitted for deſtruction, according to nature, they are created, and made by no other than by God: as to their ſin and corruption, by which they are made children of wrath, guilty of ſin, and ſubject unto wrath; they are made ſo by Satan, by their own ſpontaneous fall, and that ſin which followed it: as to the ends, they are from God, and according to his eternal Counſel of predeſtination. And this is the reaſon, as is not only obſerved by Paraeus, but by P. Martyr probably, why the Apoſtle only ſaith fitted, and not by whom fitted for deſtruction: that fittedneſs referring partly to God, partly to themſelves (as they are by ſin fitted, it is their own act). Now when he ſpeaks of the veſſels of mercy, he ſpeaks in the active voice foreign, v. 23. Which he had before prepared unto glory. So that it being the work of the ſinner to fit himſelf for deſtruction by the multiplyings and aboundings of ſin, and God glorifying his Juſtice and Power in breaking and deſtroying ſinners, it is eaſie to underſtand how Gods ſuffering the aboundings of ſin, tendeth to the glorifying of his Power, and Vindicative Juſtice. And thus I have ſhewed how the various Attributes of God are glorified by his permiſſion of ſin. But this is but one way by which God hath glory from the permiſſion of ſin.

2. He hath glory from it, from thoſe exerciſes of grace which are occaſioned by it, from his own people; and theſe are more internal, or more external; for ſuch as are more internal, repentance, faith, humility, ſeveral other graces have either their Original motions from this Providence, or are greatly advantaged in their exerciſe by it.

1. For repentance, that is conſiderable either in the inward affection, or more external act. As to the former, if no ſin were permitted, how could there be any humiliation for ſin, any godly ſhame, or ſorrow, any bleeding or brokenneſs of heart in the ſenſe of ſin? Were no ſin permitted, there could be no repentance, no godly ſorrow for ſin, &c.

2. God hath a great deal of glory, by mens believing on the Lord Jeſus Chriſt. It is a great piece of the Will of God, that men ſhould believe on him whom God hath ſent, and God is glorified by our doing his Will. It were a large Theme to diſcourſe to you how variouſly God is glorified by mens receiving of the Lord Jeſus Chriſt, and believing in him. But God had had p. 486none of this glory if there had been no permiſſion of ſin in the world: what is it to believe in the Lord Jeſus Chriſt, but to accept of him as our Saviour, to expect Salvation from free grace, through the merits of Chriſt, and to depend upon him for it? Now ſhould God permit no ſin there would be no need of a Saviour, no occaſion for a redeemer, no need of going out of our ſelves, relinquiſhing all confidences in the fleſh, and in our ſelves. Believing in Chriſt as our redeemer and Saviour ſuppoſeth ſin making us loſt undone Creatures to ſtand in need of ſuch a Salvation.

3. Again, Humility is another habit of grace, in the exerciſe of which God is glorified: it is one of thoſe things which God by his Prophet telleth us that he requires of man, to walk humbly with his God; nothing more contributes to this, than a Child of Gods continual walking in a view of his own paſt, and renewing Sins. Thus far even the beſt of Gods people are beholden to their ſins, they make them walk more ſoftly, and to have more humble and mean opinions of themſelves, and to be more low in their own eyes, neither exalting themſelves againſt God, nor cenſoriouſly, and raſhly judging their brethren, and the more or leſs that any Chriſtian looks at home, and conſidereth himſelf, and his own ways, the more or leſs he walks humbly towards God, and charitably towards his brethren.

4. Finally in the 2 Cor. 7.11. You ſhall find a whole quire of graces, all ſinging forth the praiſes of God, and all occaſioned by ſin. The Corinthians had offended in the buſineſs of the inceſtuous perſon, the Apoſtle in his former Epiſtle had brought them to a ſenſe of their ſin, and to a godly ſorrow for it. Now (ſaith he) this ſelf-ſame thing, that you ſorrowed after a godly ſort, what carefulneſs it wrought in you? Yea what clearing of your ſelves? Yea what indignation, what fear, what vehement deſire, yea what zeal, what revenge: theſe now are all exerciſes of grace, which bring glory to God; if God ſhould not ſometimes ſuffer his own people to fall, all the revenue of his glory from theſe exerciſes would be loſt.

5. Again, hath God any glory from any more external Acts of Worſhip and Homage, which we perform unto him; from our Prayers, Praiſes, from our hearing his word, receiving the Sacrament? Prayer is made up of Confeſſion of Sin, and Supplications for pardon of Sin, and ſtrength againſt Sin. Confeſſion of Sin p. 487gives glory to God, my Son (ſaith Joſhuah to Achan) confeſs and give glory to God. Supplication for good things gives God glory as it owns him to be the Fountain of all good, and our whole dependance to be upon him. It is true, had Sin never entred into the World, our daily dependence upon God, would have evinced Prayer to have been our daily, and a natural homage, which derived, inferiour beings do owe unto the firſt being. But there would have been no need of Prayer, either for the pardon of Sin, or for ſtrength againſt Sin. For Praiſe, that alſo is a piece of Homage, which Adam would have owed unto God if he had ſtood in his firſt integrity, and ſtate of Innocency; and the Angels of God who never fell are continually occupied in ſinging the praiſes of God. But the praiſes of God both by his Saints upon the Earth, and by his glorified Saints, are highly advantaged, by the forgiveneſs of their Sins, and their having their garments waſhed in the blood of the Lamb. Now if no ſin were committed in the World, none would be remitted and forgiven, and all the glory which the God of Heaven hath from his Saints on Earth, or in Heaven for the free forgiveneſs of their Sins, would have been loſt. Certainly the fall of the evil Angels advantages the praiſes of the elect Angel, it being doubtleſs a piece of their ſong to bleſs God, who ſuffered not them to fall as the infernal Spirits did: and indeed this needeth no further evidence than what it hath from every gracious Soul, that hath taſted any thing of the love of God in pardoning mercies. I appeal to any ſuch Soul, to what a pitch it raiſeth his Soul in the thoughts of God, and the admirings of his Divine love and grace. Pſal. 103.1, 2, 3. Bleſs the Lord, O my Soul (ſaith David) and all that is within me bleſs his holy name: Bleſs the Lord, O my Soul, and forget not all his benefits, who forgiveth all thine iniquities, and healeth all thy diſeaſes. Thus I have ſhewed you a ſecond way by which God gets himſelf glory from Sin, the permiſſion of Sin in the World.

3. Holineſs and Piety are advantaged by Sin, Sin is a foil to holineſs. Pulchriora apparent bona ex malorum deformitate. As the dark ſhadows are advantages to the Picture, and the wanton thinks at leaſt that her black Patches are advantages to her beauty; ſo are the Sins and Debaucheries which God permitteth in the world advantages to holineſs. The beautiful and well-proportioned works of Nature are the more beautiful for the Monſters, that it erreth in. Sin is but (monſtrum morum) a monſter in mens p. 486duplicate page p. 487duplicate page p. 488manners. I am perſwaded that in the very times wherein we live God hath made uſe of the prodigious intemperance, luſt and luxury, Atheiſme and fooliſh ſuperſtitious vanities of ſome, to make true Religion, Godlineſs, and Vertue, appear more lovely unto thouſands than before they did.

Laſtly, From what is ſaid abundantly appears, that it is not without infinite wiſdom that the Lord though he be pleaſed to manifeſt the riches of grace upon ſome, to change their hearts, and to turn them from the wickedneſs of their ways, plucking them as brands out of the fire; yet ſuffers multitudes to walk in their own ways, till they drop into that Pit from which there is no Redemption for ever. We may all of us be aſſured, that the wiſe God conſulteth his own glory in this. In the ſame Text, Pro. 16.4. Where he tells us that he hath made the wicked for the day of evil, he ſaith in the former part, that he hath made all things for himſelf. Though we be not able to ſee the particular reaſon of many diſpenſations of God, yet we ought to preſume they are not done without excellent Counſel, admirable reaſon, incomprehenſible wiſdom; yea and infinite love toward thoſe that ſhall be ſaved. I ſhall cloſe this diſcourſe with an excellent ſaying of one of the Ancients. If (ſaith he) an ignorant perſon goeth into a Smiths ſhop, what matters it if he doth not knowof what particular uſe the Sleth, the Anvil and other utenſils are, yet it is enough if the workman knoweth and can make uſe of every utenſil in it's ſeaſon: what if we do not know, if we cannot comprehend, of what uſe ſome particular ſinful actions of men ſhould be for the glory of God; it is enough for us that God knoweth, the vileſt action that was ever done in the World, the crucifying of the Lord Jeſus Chriſt, was of the greateſt uſe for the manifeſtation of the glory of God.

Now after this diſcourſe of the reaſonableneſs of Divine Providence, in permitting Sin, for the further manifeſtation of the glory of God, and the acquiſition of glory to his ſacred name, &c. It may ſeem an idle queſtion, why the Lord ſuffereth ſo many ſinners, ſo as his own number is but a little flock in compariſon of thoſe Herds; for ſin being a quality muſt inhere in ſome Subject, and if there were no ſinners tolerated there could be no ſin: but yet let me a little further enlarge upon this Argument.

1. God ſuffereth ſo many ſinners, that ſome of them might be made Saints: by Nature there is none righteous, no not one, all are Children p. 489of wrath, one as well as another, all that are implanted into Chriſt, were natural branches of the wild Olive; they are made otherwiſe by an engraffing, and implantation into the Lord Jeſus Chriſt. (It is the Metaphor which the Apoſtle uſeth, Rom. 11. v. 17, 19.) Thoſe, all thoſe whom the Lord quickeneth, were at firſt dead in treſpaſſes and ſins. It is the ſaying of a very ingenious Author, Non eſt ſterilis Deo patientia ſua, ut ſaltem fatigatione taedeat peccatores voluptatum. Gods patience, ſaith he, with ſinners is not barren, if it were only for this, that God by ſuffering ſinners, many ſinners, doth at laſt tire, and weary ſome out of their delight and pleaſure in their luſts: thou that ſayeſt, why doth a pure, and holy God endure ſo many veſſels of wrath fitted for deſtruction, do but remember that thou thy ſelf wert once a Child of wrath, thou wert once a perſon fitted, both by Original ſin, and by many actual ſins for deſtruction; God ſuffered thee to go on a long time in thy own ways, that he might weary thee of thine own ways, and bring thee home unto himſelf; why may not God do ſo by many others? They are yet as wild Aſſes, but why may not they alſo have a monethmonth in which God may take them? The Children by adoption are picked out of the Children of wrath. Reſervat Deus injuſtos miſericordiae, per inducias juſtitiae. God by the truce of his juſtice, (as Nierembergius phraſeth it) that is, by forbearing the execution of his punitive, and vindicative Juſtice, reſerveth unrighteous perſons for mercy. This is one end doubtleſs of Gods enduring ſo many ſinners in the World, that he might bring ſome of them, even ſo many as he hath choſen unto life, to obtain eternal Salvation. But yet ſome will ſay why doth God permit ſuch as he knows his long ſuffering, and patience will never lead to repentance, let me a little anſwer thy curioſity in this, and ſhew thee, that even in this the Lords ways are equal and his wiſdom infinite.

2. Whether they well repent, and turn or no, it is but reaſonable that that God, who hath ſworn by his life that be deſires not the death of a ſinner, but had rather that he ſhould turn from his wickedneſs and live, ſhould give them a time to repent; and how ſhould this be, if God ſhould not bear with them, and give them a ſpace of life? If they never were ſuffered to think a thought, how ſhould their own thoughts another day accuſe them? It is an aggravation of judgment againſt ſinners, That God gives them a ſpace of repentance, and they do not repent. How ſhould God p. 490condemn them for their filthy ſpeeches, their hard ſpeeches, their Oathes and Blaſphemies, if God ſhould not ſuffer them to vent theſe things? How ſhould they repent if they had no time to repent? If they will abuſe the patience of God, and after the hardneſs and impenitency of their hearts treaſure up wrath againſt the day of wrath, their blood is upon their own heads, God is vindicated in his Juſtice.

3. The permiſſion of ſinners in the world ſeemeth reaſonable, that if they will not be made better, others may be made good by Gods patience toward them, and forbearance of them. If there were none of theſe Briars and Thorns in the world, how could God teach his people by them? Indeed this is one of Gods great ends in the permiſſion of ſinners. But let me open this a little in two or three particulars.

1. God by the exemplary puniſhment of them for their ſins oft-times turns others from their ſins. It is true, God doth not make all prodigious ſinners examples of his judgment in this life; but ſome he doth, and by it makes others to fear and tremble, and to avoid thoſe Rocks upon which their Souls ſplit. If I remember right it is reported of Waldus, the Father of the Waldenſes, that he was converted by the ſudden death of one of his companions: I know that examples of judgments are not Gods ordinary means of converſion, nay they are rare inſtances of converts that are made that way, eſpecially where the word is ordinarily preached. When Dives in the goſpel fancied, that if one were ſent to his brethren from the dead they would believe, and avoid thoſe flames, he was told by Abraham, they had Moſes and the Prophets, and if upon the reading and hearing of them they would not believe, if one ſhould go from the dead they would not believe. Thoſe that harden their hearts under the word, are ordinarily judicially hardned againſt judgments, or other means that to the eye of reaſon ſeem probable means to change their hearts, but are not under a Divine inſtitution for that end, as the word of God is. But yet to ſome they are ſo far ſanctified; God ſometimes goeth out of his ordinary road. Beſides, though ſuch examples of judgment ſeldom prove ſole, and principal cauſes or means; yet they often prove partial cauſes, and ſocial means, and together with the word conduce much to ſuch a bleſſed end. I have known one my ſelf that hath owned the ringing of Bells, giving notice of perſons that he knew, who probably died in their ſins, as a great means to awaken him to a conſideration p. 491of his ways and a change of heart and life, whiles his Soul reflected upon the ſound, and he ſaid to himſelf what ſhould become of me, if this Bell now rang for me; if my Soul (as this poor wretched creatures Soul) were now before the Judgment ſeat of Jeſus Chriſt. Princes the time they go to School uſe to have their Ʋmbraes, ſome other perſon (I forget it may be the name they uſe to give them,) that they may be corrected for them, and their Prince by their correction might learn to take heed of errors. The elect of God, thoſe whom he hath foreordained to eternal life, they cannot die in their ſins, but God ſuffers ſome vile and wicked neighbours they have to periſh in their reaking luſts, and maketh this a means to awaken them, to conſider what ſin will at laſt bring them to.

2. God defameth ſin, by a plenty of ſinners. It is one of the idle pretences men in this age have for their filthy ſtage-plays, that ſin is there diſcredited by the repreſentation of it; and ſhewing the Spectators how ill it becomes men to be debaucht: the truth is, vertue, and ſobriety is diſcredited there (for in the debauchery of them our age hath exceeded all Heathens.) But for thoſe that will ſee the vileneſs and uglineſs of ſin, they need not ſee it in a play in effigy: they may ſee it more livelily in the converſe of their neighbours, and I doubt not but much ſin is reſtrained in the world, by the much ſin that is committed in the world: the reeling of the drunkard from one ſide of the ſtreet to another, defameth drunkenneſs, and the indecent immoralities of others both in their words, and actions, make ſin more abominable to many conſiderate Souls; as they ſay the fire is hotter in winter by the Antiperiſtaſis of the cold, ſo the heat of love to God and zeal for him is advantaged by the exceſs of hatred to God, and his ways which they ſee in others.

3. There is yet a third way by which the ſinners of the world do good to the Saints, and that is, augendo fidem, & ampliando patientiam, increaſing their faith and patience: every ſinner is a grieving thorne, and a pricking briar to the houſe of Iſrael, and by theſe briars and thorns God teacheth them (as it is ſaid that Gideon taught the men of ſuccoth.) It was the ſaying of an ancient writer, Nullus bonorum habet inimicum niſi malum, qui ideo eſſe permittitur ut vel ipſe corrigatur, vel per ipſum malus exerceatur; that is, no good man hath any enemy, but a wicked man, whom God doth therefore permit that either himſelf may be amended, p. 492or the good man may by him be exerciſed. Thou that wondreſt why God permits ſo many ſinners in the world, wonder why there are ſo many rods, and ferulars for Children, why there are ſo many whipping-poſts and racks, ſo many bride wells, &c. Aſſyria is the rod of Gods anger, Iſa. 10. God hath many Children, and his Children will have their wanton vagaries, and extravagances, and muſt be brought through the world to Heaven, under the diſcipline of perſecutions, and many afflictions; wicked and profane men in the world are Gods gaolers, and bride-well men, that keep his houſes of correction; when his ſervants are wanton and offend him, he ſends them to theſe gaolers, he turns them over unto wicked men. It was Davids curſe of his enemies, Pſal. 109.6. Set thou a wicked man over him, and let Sathan ſtand at his right hand. God when his people offend him, ſometimes ſends them to the Extortioner, to catch all that they have: Sometimes to a barbarous Souldier, to ſpoile all their labour; ſometimes to a perſecutor, to rifle their houſes, and plunder their pleaſant things, to lay them up in gaoles, &c. And thus a multitude of ſinners is neceſſary to Gods government of the world.

But yet (for we are very apt to diſpute with God) how is it that the providence of God ſuffers ſuch an exceſs of riot, ſuch a world of iniquity in the world; if ſome ſin be ſuffered, if ſome ſinners muſt be endured in the world, yet why ſo much ſin? Though an eaſy, and manifold anſwer might be eaſily drawn up to this from my former diſcourſe, yet let me add 3 or 4 things.

1. Doſt thou that ſpeakeſt thus, conſider what a dependency there is of one ſin upon another, and what an uſe God maketh of one ſin to puniſh another? Let me a little diſcourſe each of theſe. The moraliſt ſaith, Virtutes ſunt concatenatae; Divines ſay as much of the graces of the Spirit of God, they have a cauſative virtue, and influence upon one another, patience worketh experience, experience hope. The Apoſtle tells us, faith worketh by love, it is indeed productive both of love and hope, &c. It is alſo true that Vitia ſunt concatenata, vices and ſinful habits are alſo linked together, and are productive one of another. Luſt conceiveth and brings forth, and ſin finiſheth and then bringeth forth death. And, as it is obſerved in nature, the moſt noxious Creatures are moſt fruitful, and teeming; ſo vice and ſin is a moſt fruitful teeming mother, one ſin bringeth forth a multitude of ſin. Drunkenneſs is the ordinary mother, of whoredom, filthy, and profane diſcourſe, quarrellings and contentions. Who hath contentions? p. 493who hath babling? (ſaith Solomon, in Pro. 23.29.) They that tarry long at the wine, they that go to ſeek for mixt wine. 2. Again, God in his providence maketh uſe of ſin to puniſh ſin. But the equity of God in that motion of his providence, God willing I ſhall hereafter more fully diſcourſe.

2. To quiet your thoughts upon this permiſſion of Divine Providence, I ſhall offer to your conſideration what Nierembergius, an acute Author, (though a Papiſt) ſaith upon this argument, That the quantity of ſin which God permitteth in the world, is nothing to what he bindreth in it. What a Brothel houſe of uncleanneſs, what a Field of blood and oppreſſion? What an univerſal Ale houſe would the world be, were it not for the reſtrainings of Divine Grace? what but this hindereth, that every man is not a Cain unto his Brother, a Judas to his Maſter, that every one is not an Heliogabalus for luſt and luxury, as much a monſter of cruelty as Nero? The child of God jealous for the glory of God, is often ſtumbled to ſee ſo much ſin in the world; whereas he ſhould rather be taken up with the admiration of Divine Goodneſs, that there is no more prodigious wickedneſs committed in it. Gratulor (ſaith the afore-mentioned ingenious Author) compendium peccandi, ſupremae illi bonitati fontanae & miſerationi quâ tantus malorum ardor extinguitur. Would you blame a man, who ſeeing your Houſe all on fire, ſhould quench that fire, and only leave ſome ſtraw burning in the Yard. The whole world lieth in wickedneſs, there is a great depth of luſt and ſin in all our hearts by nature. God ſo ordereth it in his Providence, that though he thinks fit to leave ſome luſt burning, yet he ſmothereth and reſtraineth the far greater part. He ſuffereth not the thouſandth part of that blaſphemy, that uncleanneſs, that drunkenneſs, that oppreſſion, fraud, cruelty and injuſtice which would be in the world, if he took off his hand of reſtraint from mens ſpirits. What he doth ſuffer, his infinite wiſdom knows how to make an advantagious uſe of, for the glory of his great name.

3. Conſider that the time of ſinning beareth no proportion to that time, that the Creation ſhall be without ſin. The world hath laſted five or ſix thouſand years; (Chronologers differ in their calculations) how long it ſhall laſt none can tell: many have gueſſed and already find they have been miſtaken. But ſuppoſe (which is not very probable) that it ſhould laſt five, ſix, ten thouſand more: this indeed is a long time for the Devil (who is the god of this world) to reign, and have a kingdom in, and a world of ſin p. 495hath been committed, and is committed daily in the world, and doubtleſs will yet be committed, before God puts a period to the world, and to ſinning-time: but if it were twice ten thouſand years, what is that to eternity, that eternity that ſhall be conſequent to the day of Judgement, when there ſhall not be a ſin committed, nor a ſinner ſeen? The wicked, and all they, who forget God, ſhall be turned into Hell. There ſhall not be the black patch of a ſin in the beautiful face of the new heavens and new earth, wherein dwelleth righteouſneſs; when that bleſſed time comes, it ſhall be all ſpent in praiſes and Hallelujahs. Stumble not then at Gods Providence in permitting ſome ſin in the world, who hath made ſo good a proviſion for his own glory unto a long eternity; which alſo ſhall then be advantaged by the much ſin ſuffered in the world. For thoſe who have much forgiven them, will love much here, and praiſe God much, both here and hereafter: the high praiſes of God in the mouths of glorified ſaints, are doubtleſs elevated by the high and much ſin which they were guilty of in the world. You read Rev. 7. of many thouſands of Gods ſealed ones which John ſaw, and verſ. 9, 10. A great number which no man could count of all Nations, and kindred, and people, and tongues, that ſtood before the Throne, and before the Lamb; cloathed with white robes, and palms in their hands; who cryed with a loud voice, ſalvation to our God, who ſitteth upon the Throne, and to the lamb: and again, verſ. 12. Amen, bleſſing, and glory, and wiſdom, and thanksgiving, and honour, and power, and might be given unto our God, for ever and ever. Now St. John deſiring to know who theſe were, had this anſwer. Theſe are they who are come out of great tribulation, and have waſhed their robes, and made them white in the blood of the lamb: therefore are they before the Throne of God, and ſerve him day and night in his Temple. Had they not been defiled with ſin, they needed not have waſhed their robes in the blood of the Lamb; and having their robes ſo waſhed, they are elevated in the praiſes of God.

4. Finally, We may, as I ſaid before, be aſſured that God would not ſuffer ſo much ſin in the world, If much ſin did not tend much to the glory of God at laſt. Here may be applied all that I ſaid before in the former part of my diſcourſe on this Argument: ſhewing you how the aboundings of ſin, conduce to the aboundings of grace.

p. 4941. That grace wherein man is meerly paſſive and recipient, aboundeth by the aboundings of ſin. The Apoſtle telleth us, that love covereth a multitude of faults: the more faults be covered, the greater love is diſcovered; God magnifieth grace in abundantly pardoning; and there could not be abundant pardoning, if there were not abounding ſin; a multitude of mercies could not be magnified, but upon a multitude of Sin. The bredth of the robes of Chriſts righteouſneſs could never have been ſeen but for the extenſion of our nakedneſs; it is the height, and depth, and length, and breadth of Sin, which maketh all Saints to comprehend what is the length, and breadth, and depth, and height, and to know the love of Chriſt, which paſſeth knowledg, that we might be filled with all the fulneſs of God, Eph. 3.17, 18.

2. That grace in the exerciſe of which we are active, is alſo advantaged by the much Sin which God permitteth. Our Saviour telleth us, Luke 7. thoſe who have much forgiven will love much, and thoſe to whom little is forgiven will love but little. It wonderfully aggravates pardoning mercy in the ſenſe of a gracious heart, to think how many are grinding at the ſame Mill of ſin, that he was formerly imployed in, and that he ſhould be taken, and they left: again, we ſhould never fight the good fight ſo well to the glory of God, if we had not many enemies to fight with. But I have inlarged far enough in the Doctrinal part of this diſcourſe, ſhewing you the reaſonableneſs of this motion of Divine providence in the ſufferance of ſin and ſinners, ſo much ſin and ſo many ſinners; notwithſtanding the oppoſition that ſin hath to the honour and glory of God, and to the purity and holineſs of the Divine being: nothing remains as to this diſcourſe, but to conſider how this may be uſeful to us.

Ʋſe 1. In the firſt place, Let me appeal now to the reaſon of every one that hears me, whether God in the ſufferance of Sin and ſinners, doth not act conſonantly to the wiſdom of the Divine being. It is nothing but our ignorance, and inconſiderateneſs, that can be any temptation to us to have any derogatory thoughts of God, for theſe motions of his providence; God doth all his own works in infinite wiſdom; and it is in infinite wiſdom, that he ſuffereth ſinful men to walk in their own ways. What though he be an holy God? This will indeed conclude, that himſelf cannot be tempted, and that he tempteth no man, but it will not argue p. 496that he may not ſuffer any one to be tempted, that is, as the Apoſtle James expoundeth it, drawn away by his own luſts, and enticed. What though he hath a power to put a period to ſin every moment, yet certainly God is not obliged to do all that he can do, but his power (as ours alſo is) is governed as to the exerciſe of it by his will. What though ſin diſhonoureth God, and impeacheth his glory, he knoweth how to vindicate himſelf, and to recompenſe himſelf as to his glory, and that many ways, from the ſins of men. True it is, that it is from the luſts and wickedneſs of ſinners hearts that ſo much ſin is committed in the world, yet it is alſo from the ſufferance and permiſſion of Divine Providence. God being directed by his own infinite wiſdom to govern the world in this method, and thus to make a difference betwixt Earth and Heaven; ſo to order it, that hereby the veſſels of wrath may be fitted for deſtruction, and his choſen ones by many tribulations occaſioned generally from the ſins, and ſinners ſuffered in the world, may be prepared for the Kingdom of God. O the height and depth of Divine wiſdom? How unſearchable are Divine judgments, how are the ways of God paſt our finding out?

Ʋſe 2. But (in the ſecond place) let every one take heed of taking any occaſion from this diſcourſe, to give himſelf a liberty to ſin. This is the Apoſtles reflexion upon this, he foreſaw the ill concluſion which corrupt hearts, would draw from theſe premiſes; therefore adds, Rom. 6.1. What ſhall we ſay then? Shall we continue in ſin that grace may abound? God forbid: he makes it his buſineſs in that Chapter to ſhew that no gracious juſtified Soul can do ſo. How (ſaith he) can they that are dead to ſin live any longer therein? So again, Rom. 3. v. 7▪ He foreſaw that ſome would ſay, if the truth of God hath more abounded through my lye, why then am I judged as a ſinner? Such thoughts are ready to riſe up in our hearts, why am I blamed for ſinning if God hath glory from my Sns? Or why ſhould I be judged as a ſinner, if the aboundings of ſin, advantage, and make way for the aboundings of grace? Surely God …hen cannot ſo ſeverely revenge himſelf upon me for ſin. To reſtrain ſuch wild thoughts, as theſe from entring, or prevailing in any of your Souls, let me offer ſome few things to your conſideration.

1. Conſider firſt, if any good come by ſin, to the particular ſoul that ſinneth, it muſt be from the abounding of gra…e. Sin doth not p. 497of it ſelf, or from any particular affection or diſpoſition in it, do any ſoul good; God indeed ſometimes turns it for good, ſo that a ſoul may ſay, it is good for me, that God ſuffered me to fall into ſuch a ſin. Sin in its own nature tendeth to nothing, but the ruine and eternal deſtruction of a Soul: it muſt be from the aboundings of grace, if any good come to the ſoul from ſin; the aboundings of Divine grace in the free pardon, and forgiveneſs of ſin; or the aboundings of grace in the infuſion of gracious habits, by which the ſoul is made more broken-hearted, more humble in the ſenſe of ſin, more watchful againſt it for the time to come, and careful to avoid all temptations to it. The wages of ſin is death, and the work of ſin tendeth to death, to debauch, and to debaſe a ſoul. If a ſinner getteth to eternal Life, it is through the gift of God; if by reaſon of his former ſinfulneſs, he now loves God more, and be more zealous for God, and more afraid to offend God, all this is of grace, and grace is free. Now reaſon teacheth every man, not wilfully to run upon his own ruine, in hope that he ſhall experience the kindneſs of a friend in ſuch a ruined eſtate. Who will hang himſelf, that his friend may ſhew him kindneſs to cut the halter? or commit Treaſon againſt his Prince, to give him occaſion to pardon him? We uſe to account it no prudence to lye at the mercy of another, either as to our lives, eſtates, or reputations. Who will give away his eſtate, that the charity of his friends may appear in relieving him? The mercies of God are indeed beyond the mercies of men; but as infinite as they are, preſumptuous ſinners have no reaſon to lean upon them. Oh, conſider ſinner, that it muſt be through grace, if thou ere be ſaved. And though where ſin hath abounded, God ſometimes doth make grace to abound; yet it is not thy wiſdom to ſin that grace may abound.

1. Becauſe Grace, pardoning grace, doth not abound towards all in whom the aboundings of ſin are found: grace aboundeth but to ſome that have ſinned. How knoweſt thou (ſeeing grace is nothing elſe but love acting freely) that it ſhall abound towards thee? If it doth not, thou periſheſt for ever: that it ſhall, thou doſt not know. Thouſands ſin, towards whom grace never aboundeth in the pardon of their ſins.

2. Becauſe preſumptuous ſinning, is as great a block as it is poſſible for thee to lay in the way of Divine grace. The ſoul that doth ought preſumptuouſly, the ſame reproacheth the Lord, and hath p. 498broken his commandment, that ſoul ſhall be cut off from his people: becauſe he hath deſpiſed the word of the Lord, and hath broken his commandment; that ſoul ſhall be utterly cut off, his iniquity ſhall be upon him, Numb. 15.30. Now what ſoul can poſſibly ſin preſumptuouſly, if he doth not, who ſaith in his heart, I will ſin that grace may abound?

Conſ. 2. Secondly, Conſider, duty is never to be meaſured by the event of our actions, but by the rule of our actions. If thou ſinneſt thou breakeſt the Law of the Lord, thou violateſt his commandment, and deſpiſeſt his word. Sin in it ſelf is an inordinate action, and therefore to be avoided; though the Providence of God ordereth theſe actions very often, both to his own glory, and for the particular good of ſinners: we are to meaſure our actions by the Divine rule, and by that to ſquare them, not from the event of them which Divine Grace and Power maketh. Certainly, thou wilt ſay that Judas, and Pontius Pilate, and Herod, and the reſt of thoſe who were in a confederacy againſt the life of Chriſt, were all exceeding guilty before God, and will, ſome of them, in the great day, moſt righteouſly be turned into Hell, for crucifying him who was the Lord of life; though God uſed their action, as a means to procure the expiation, and atonement of the World: thouſands ſhall be ſaved by the effuſion of that blood, for the ſpilling of which yet they will be damned. What though God will ſuffer ſin to abound, that his Grace may much more abound; yet this is no licenſe for thee to ſuffer ſin to abound, thou art to guide thy action by the Divine rule. God governeth his by his own infinite Wiſdom, God makes the beſt of thy bad market; but yet it is thy concern to make the beſt market thou canſt, both for thy own ſoul, and for the glory of God.

Conſ. 3. Thirdly. What if God may get himſelf glory, and may get himſelf glory from peoples ſins; yet this glory, 1. May be from others, not from thee. 2. It may be only a glory gotten upon thee. 1. I ſay, firſt, poſſibly the glory which God will get from thy ſins, ſhall be from others, not from thy ſelf. Many times, the ſin which maketh the ſinner worſe, ſubjecting him to the wrath and vengeance of God, debauching and defiling his ſoul, makes others better; ſo God hath a glory from his ſin. The perſecutor tries the faith and patience of the Saints, and is a means to help p. 499them to the Kingdom of Heaven, and ſo God hath glory from his ſin; but it is from others, not from the ſinner; he in the mean time damneth, and deſtroyeth his own ſoul. 2. Poſſibly God will get himſelf glory upon thee, upon occaſion of thy ſin, as he ſaid, I will get me honour upon Pharaoh: That was by breaking him in pieces, by deſtroying both him and his Army in the Red Sea. This is ſmall encouragement to thee to go on in ſinning, becauſe God will get glory from thy ſins; thou canſt not aſſure thy ſelf, that he will get himſelf the glory of his pardoning, or ſanctifying grace from them.

4. Wilt thou ſay, But if I may bring glory to God, I ought to do it, though it be by my damnation? Conſider, That no man can in any ſincerity, pretend to the willing of the glory of God by ſinning. The Reaſon is, becauſe ſin is directly oppoſite to Gods Glory. What ſenſe is it to will the glory of God by diſhonouring him? Sin is a thing, which of its own nature diſhonoureth and reproacheth God. Canſt thou pretend to deſign the honour and glory of God, by doing that which is directly contrary to it? It is a queſtion, whether our reaſonable natures will ſuffer us to will the glory of God in our own damnation? but it is impoſſible, that any ſhould ſincerely wiſh the glory of God, and purſue this wiſh by wilful and preſumptuous ſinning.

Object. But ſtill will the poor creature ſay, Why am I judged as a ſinner? What reaſon hath God to condemn me for my ſins, if he getteth glory by them?

Sol. 1. I anſwer, Becauſe the judgment of God is a righteous judgment, he proceedeth againſt men according to their actions, and the merit of them, not according to the event of their actions, wiſely ordered, beſides, and beyond their natural tendency to the glory of his own holy name: That the ſinners works iſſue in the glory of God, is Gods work, not theirs; and they can therefore expect no reward upon that account. Beſides, the eventual neceſſity which the Providence of God puts upon things, doth by no means juſtifie the obliquity of the actions. Our Saviour tells us, it muſt needs be, that offences come; but woe be to thoſe by whom they come. It muſt needs be that ſin ſhould be committed in the World: God hath determined to permit them, mens luſts hurry them into the commiſſion of them; Gods Providence muſt fetch him a p. 500great deal of glory from them; but yet, woe be to the ſinner, without a timely repentance.

Ʋſe. 3. In the laſt place, Doth God in infinite Wiſdom (as you have heard) permit ſin in the World, and that for the end that I have ſhewed you, that he might be glorified? Let us then make it our buſineſs, to make ſuch uſes of the ſin that we ſee in the world, and the ſins our ſelves have committed in the world, as by occaſion of them God may be more glorified by us. If you ask me how this may be, it may eaſily be gathered from my preceding diſcourſe; but yet for the ſake of thoſe who are of meaner capacity, let me in this branch of Application recapitulate a little, 1. For the ſins of others which we ſee permitted in the World.

1. Let us be quickened upon the view of them to adore the patience, and long-ſuffering of God. Doſt thou hear a wretch curſe and blaſpheme, and profane the great and dreadful name of God, and defie the God of Heaven, challenging his own damnation? and doeſt thou ſee God ſuffering him to live from year to year, and to go on in this courſe? Doeſt thou ſee another in the heighth of rage againſt the people of God, endeavouring if it were poſſible to root out all Religion, and dayly devouring thoſe that are more righteous than himſelf? Let it help thee to recognize the patience of God, do thou upon occaſion of others profaneneſs and blaſphemy, give God the glory of his patience. Let it make thee many a time reflect and ſay, O what a patient God is the God in whom I truſt! he ſeeth theſe vile wretches, he could as eaſily cruſh them, as I with my foot can cruſh a worm; yet he ſpareth them, and with much long ſuffering, endures the veſſels of wrath fitted for Hell.

2. Let the view of the ſins of others which thou ſeeſt God permitting for his own wiſe ends, make thee adore the wiſdom of God. Thou art poſed to think what glory God can procure to himſelf, from the profaneneſs and blaſphemy of wicked men; but God will certainly do it, and would never ſuffer their profaneneſs, if he did not know how to do it. O! the infinite wiſdom of God, that can make the wrath of man to praiſe him! Let thy heart be affected with that meditation.

3. Again, Doeſt thou ſee the world of ſin that abounds, doeſt thou hear of prodigious luſts, blaſphemies, cruelties, &c. which make thy ſoul tremble? Let God upon this occaſion, have the p. 501glory of his free-mercy and grace towards thy ſoul. Bleſs God that he hath given thee another ſpirit. Say, Lord, why was not I as one of theſe? I had the ſame ſeed of ſin in me, my heart was as full of original luſt and corruption as theirs? Oh! what reaſon have I to adore the free grace of God, that I am not as this beaſtly drunkard, as this unclean wretch, as this monſtrous blaſphemer! If it had not been for free and rich grace, I had been as bad as they: It is that which made me to differ.

2. But let God have glory from us upon the occaſion of his ſo long ſuffering us to walk in our own ways. Now that may be many ways, let me a little particularly direct here alſo.

1. Let it make thee live in a dayly admiration of free-grace, both in pardoning thy former guilt, and in renewing, and changing thy heart. This, this is a work not for a rapture, not for an hour, or a day; but for eternity. It will doubtleſs be a great piece of our work when we come to Heaven, to cry ſalvation to our God and to the Lamb. Bleſſing, and glory, and honour, and wiſdom, and thanksgiving be to the Lord for ever and ever. It ſhould be much of our work upon the earth, if we have either obtained the ſenſe of the pardon of our ſins, or a good hope through grace: you ſhall find St. Paul beginning moſt of his Epiſtles with ſuch a bleſſing of God. O you redeemed of the Lord, you that are come out of a ſtate of deep guilt, you can never think, nor ſpeak enough, what God hath done for your ſouls. It is a great work of God, and he doth his great works, that they may be had in remembrance. Let God have ſome glory from thee, for pardoning thoſe ſins by which he hath been much diſhonoured by thee; and as for his pardoning, ſo for his ſanctifying grace. Admire God, bleſs God upon the view of thy former hard heart, profane and unclean ſpirit; ſay, Ah Lord! that ever ſuch an Ethiopian as I was, ſhould through grace change my skin, that ever ſuch a rebellious ſpirit ſhould be made obedient, ſuch a profane wretch ſhould ever have an heart toward Heaven; that ever one that loved his luſts ſo well as I have done, ſhould be taught of God to love him, and fear him, and delight in him! that a Saul ſhould be amongſt the Prophets! a Paul a perſecutor, a blaſphemer ſhould be amongſt the Apoſtles! a Mary Magdalen ſhould waſh her Lords feet, and be ſo humbled, as to wipe them with the hairs of her head! the offering up of theſe praiſes glorifieth God.

p. 5022. Let thy former ſins make thee more abundant in penitential tears, and in confeſſions of thy ſin unto God. God delighteth to hear a ſoul acknowledg its iniquities, and take ſhame to it ſelf. Let thy reflection upon thy former ways, make thee with Peter to weep bitterly, make thee go alone, and confeſs thy ſins unto him that hath forgiven them; the more vile thou makeſt and owneſt thy ſelf, the more thou glorifieſt God, as a God of free grace, and infinite mercy.

3. Let thy former ſins ingage thee to love God more. Hath much been forgiven thee, O love much: Say with thy ſelf, O, I can never love God enough, I can never do enough for him. I that have done ſo much againſt him, I that have been ſo profane, ſo vile, that have ſpent my youth and ſtrength in the ſervice of my baſe luſts and pleaſures, and am yet received to mercy at laſt; What ſhall I render unto the Lord? Let my burning love to God, and whatſoever beareth his image and ſuperſcription, make ſome amends for my burning luſts, which had conſumed my poor ſoul, if God had not mercifully quenched them.

4. Let thy former ſins, and thy reflections upon them, make thee to walk ſoftly, and humbly, with God all the days of thy life. Doeſt thou find thy heart at any time begin to ſwell in an high opinion of thy ſelf? Say, my ſoul, What hath a ſinner to be proud on? what haſt thou that haſt been ſo filthy, ſo polluted to glory in? High thoughts become not one that hath been ſo dirty, ſo polluted, and unclean as thou haſt been.

5. Let your reflections upon your ſins, bring forth that brood of graces which the Apoſtle mentioneth, 2 Cor. 7.11, Indignation, carefulneſs, fear, vehement deſires, revenge; Indignation at your ſelves for your former errors. Anger never hath a truer object, than when it is exerciſed upon our ſelves for our miſcarriages. Revenge, a revenge upon our ſelves, this doubtleſs lieth much in acts of mortification, and ſelf denial; mens denying themſelves in the lawful uſe of the liberty of thoſe things which they had before ſmfully abuſed. Fear, a fear of again ſalling into ſuch remptations, as they had before been overcome with. A Care in looking to your ways, and vehement deſires in all things to pleaſe God, and to walk more perfectly before him.

p. 5036. Finally, You ſhall make an improvement of your ſins, if your reflexions upon your former ſins, both of omiſſion and commiſſion, ſhall engage you to more frequent acts of homage to him, to be more in prayer, in praiſe, in hearing, &c. Thus it was with St. Paul, he reflected upon himſelf, as not meet to be called an Apoſtle, becauſe he had perſecuted the Church of Chriſt. But (ſaith he) by the grace of God I am that I am, and his grace beſtowed on me was not in vain, but I laboured more abundantly, 1 Cor. 15.9, 10.