1. Consectary.

1. If sin be the Greatest Evil in the world; 1. Consectary. Then let us fall down and admire the Wisdom of God; and adore the Goodness of God, who, out of the Greatest Evil, could bring the Greatest Good: who makes the Greatest Evil, an Occasion of the Greatest Good that ever was wrought.

Bernard was so taken up with the thoughts of it, that he saith,— Foelix Culpa, quae talem meruit Redemptorem!—Happy fault, which occasioned such a Redeemer!

We should be humbled for the fault, & bless God for the Remedy; and withal, admire that wisdom and that goodness, which hath taken occasion by mans wickedness, to declare his own goodness; by mans sin, to make known and express the infiniteness of his wisdom, power, mercy, justice, &c. That this should be an occasion to draw out all his Glorious Attributes: That he should bring Good out of Evil, Life out of Death, Heaven out of Hell, Good out of sin, Cordials out of Poyson.

Let us never doubt, never suspect, but God can bring good out of any thing; turn the Greatest Evils to the advancement of his Glory, and the good of his people; who can, out of sin and Hell, bring good. What is it to turn Afflictions, Persecutions, the Plots and Malice of men? What is it to turn Troubles, Wars, &c. to his own Glory, and Advancement of his own cause? who was able to turn Sin to all this?

He, that can turn the Evil of sin, which is Pure Evil, and the Greatest Evil; can much more turn the Evil of Trouble, to the good of his people.

This made the Apostle say, that— All things should work together for good to them that love God, &c. He, that hath experience of this, needs not to doubt of any thing else. That God, that can turn Sin, can turn Afflictions, Crosses, Persecutions, &c. to the good of his Church and people.

2. Consectary.

2. Hence conclude then, That it is the Saddest punishment, 2. Consectary. the Fearfullest judgement in the world, To be given up to sin. This is the utmost punishment that God insticteth upon men; and there­fore the Greatest of all Punishments.

God doth usually proceed by Degrees, in the ways of his judge­ments: first, he begins with lesser; if lesser will not do, then he proceeds to greater, he will punish yet Seven times more; and still the further he goes, the greater are his strokes.

Now this is the finishing, the concluding stroke; this is the last punishment, and the Greatest of all other, To give a man up to the state of sin; To say to a man, Thou that art filthy, be filthy still, and thou that art unclean, be unclean still. This he tells them in Ezek. 24.13— Because I would have washed thee, purged thee, and thou wouldst not be purged; therefore thou shalt not be purged. And so he tells the Israelites— Because you would have altars to sin; there­fore altars shall be to you to sin, Hos. 8.11.

Oh! There is no sadder judgement in the world, than for a man To be given up to his own hearts lust. This sets an Eternal night of Darkness.

A Meipso me libera, Domine, saith Augustine, Good Lord deliver me from my self. You had better be given up to the lusts of men, to the malice and cruelties of blood-thirsty men; better to be given up to the utmost rage and malice of our bloody Cavaliers and Irish Rebels, than to be delivered up to Your selves, to the lusts of your own hearts. Nay, you had better to be Given up to Satan, than to be Given up to your selves, your sins.

The Incestuous person was Delivered up to Satan, as you read, 1 Cor. 5.5. And was restored again, and the better for it. But we never read of any, who were Delivered up to themselves, who ever returned: never any, who were Given up to the lusts of their own heart, that ever recovered. Better then To be delivered up to Satan than to sin; inasmuch, as All Penal Evils fall short of Sinful Evils.

It is Judicial, in respect of God, who may punish one sin with another, and curse sin with hardness of heart. But this is a sin­ful evil in respect of us; we bring the writing and the wax, and God puts to the seal, and then we are shut up for ever.

And you are in the High-way to this, who Go on in sin, and will not be reformed; when God hath laboured by Sickness, Af­flictions, to recover you, you are in the way to this Final Doom—You that are filthy, be filthy still, &c.

3. Consectary.

3. Consectary.3. If sin be the Greatest Evil in the world, Then see what fools they are, who seek to rid themselves of other Evils, by the Admis­sion of sin. He who labors to prevent other evils, or remove o­ther evils, by the admission of sin, runs into the greatest evil of all. He kills himself, to save himself; he destroys himself, to preserve himself— He that thus saves his life, doth lose his life.

There were never any times so bad, but Gods people might have been safe in them, if they would have admitted of sin. But they have seen their safety to lie in Suffering, when they could have no safety, but in the Admission of sin: You see it in the practice of the Three Children.

It was the speech of the Primitive Christians, when they were threatned with Prisons and Deaths, if they would not renounce Christ—Parce precor, Imperator, Tu Carcerem, Ille Gehennam—S are, good Emperor, thou threatnest a Prison, but Christ Hell.

When Cyprian was sentenced to dye upon the same ground, the Governor perswaded with him, that he should pity himself; and rather Renounce his error, than lose his life, and consult a little on it—He answers him— Fac quod tibi praeceptum est: In re tàm justâ nulla est consultatio: Sir, you are my Judge, you are none of my Coun­sellor: In so clear and just a cause there needs no Counsel. I will not dishonor the justness of my cause, to enter into Parlee, and Consulta­tion, whether to suffer, or sin. The like of that Virgin whereof Basil speaks; who bade adieu to estate and life, rather than aban­don her Profession.

Oh! it were a sad thing to secure our selves by that, which is our ruine; to purchase our liberty by bondage; our safety by sin. You see what it cost F. Spira, and Cranmer in Queen Maries days, who knevv not hovv to be avenged on himself for his act, but by Burning that hand first, that had subscribed to sin.

It is better to be still in Prison, than for sin to set open the Prison door: Inasmuch as its better to be Gods Prisoner, than the Devils Freeman. Better to lose all, than to preserve our estates by the admission of sin.

And therefore, whatever your troubles are, whatever your fears, whatever your dangers, bevvare of preserving your selves, or purchasing liberty, or life it self, at so dear a rate, as by the ad­mission of sin; by Dishonoring God, and wounding your own conscience. Beware of getting Man your Friend, by purchasing God to be your Enemy.

We know not yet what our times may come unto; but it is out of the reach of the power or malice of men, To make you miserable, if they do not first make you sinful.

4 Consectary.

4. If sin separately considered, be so great an Evil: 4. Consectary. What then is sin circumstantiated? sin against knowledge, against means? If there be so much evil in sin, in the least sin; what then in the greatest? If Atomes be so great; How great then are Mountains? If imper­tinent thoughts be so sinful, as having more sin in them, than all the treasures of heaven (besides God and Christ) can expiate; what then are rebellious thoughts, contrived Murders, speculative Adulteries, contemplative wickedness, covetous Aims and Ends, contempts of God, slightings, and undervaluing of his ways? If there be so much sin and hell in a vain idle word; what a hell of sin, what mountains of wrath in your Carrion-communications, your stinking-discourses, your bloody and horrid oathes and blaspemies?

Nay; if there be so much evil in one sin, and one sin simply consi­dered: what shall we think of sin compounded, sin circumstantiated, sin made exceeding sinful? sins against knowledge, against means, against mercies? Oh! sit down and consider one sin, and see much in it.

Such a sin I committed against knowledge, such a one against checks of conscience, such a one against the motions of the Spirit, &c. and tell me, if the least sin be not exceeding sinful.

5. Consectary.

5. Consectary.If sin be so great an evil, then see what fools they are, who make a mock at sin. Prov. 14.9— Fools make a mock at sin; they sport at sin. It is a sport to swear, to be drunk, &c. they will sin for sport and recreation. It is their recreation to do evil, to drink, to swear, to lye, to profane Gods-day—These are Fools. What, Natural Fools? No: he that goes about with a Whistle, and a Bable, and a Coat, is in far better case than he. He is a Spiritual Fool, the greatest Fool.

Will you sport with poyson? will you sport your selves with Hell? nay worse, Will you recreate your selves, with destroy­ing your selves? will you sport your selves with that, which was so bitter to Christ? and will be so to thee, if ever thou be pardoned.

Who would sport at that, which is the misery of lost men and Devils, both here, and in Hell to eternity?

One would think this poor sport and recreation, to tear in pieces the flesh, and wound, and shed the blood of A Stranger, of An Enemy; but how much more of Our Dearest Friend?

Thou, who sportest at sin, dost so with Christ, sportest thy self in killing Christ, crucifying Christ, tearing the flesh of [...]hrist again. Every oath is a dagger to his heart, as the spear to his side again.

It is the highest piece of a Devilish nature in the world, To sport at sin: None but Devils do it. It is the Burden of God, he complains of it; and he accounts it an ease, when he is rid of you— Ah! I will ease me of my adversaries, Isa. 1.24.

It is the Wounding of Christ, the Grief of the Spirit, the Trouble of Angels, the destruction of the Creatures. Will you sport at that, which hath brought all evil on man, all on Christ? which hath made Hell, fuelled Hell, and the Torment of souls for ever?

Oh! make not that your joy, which was Christs sorrow, and will be yours eternally, if now your joy in sin, be not turned to sorrow for sin.

6. Consectary.

6. If sin be the Greatest evil, 6. Consectary. Then see the utter impossibility of any thing under heaven, to relieve and help us from under the guilt of sin, save JESUS CHRIST onely.

Hast thou committed but one sin? thou hast done that which all the Treasures of Righteousness in Heaven and Earth are not able to relieve thee, or help thee in, save JESUS CHRIST.

There is as much required for the answering the guilt of one sin, as the guilt of a thousand.

Infinite Righteousness is required for one, and no more is required for a thousand: And that Righteousness none but Christ alone hath.

Nothing can relieve us, but that which is Adequate in righ­teousness to the Evil of sin. Now there is no righteousness in the world, that is proportionable to the Evil of sin, but the Righteousness of Christ.

1. Our own, you know is too short; it is called A menstruous rag. A rag, and therefore cannot cover us- Menstruous, and therefore though it should cover us, yet it would but cover filth with filth; as the Prophet speaks, Isa. 30.1.— They cover, but not with the covering of my Spirit, that they might adde sin to sin; that is, the sin of their righteousness, to the sin of their unrighteousness. They cover a blot, with a blot; adde sin to sin, dung to dung.

2. Nor will the righteousness of the Law be large enough, if it were supposed that a man were able to fulfil all that righteous­ness, and keep the whole Law—Present obedience, though supposed to be Adequate to the Righteousness of the Law, will never answer for former offences and disobediences.

The Law indeed is strong enough to damn a thousand, but can­not save one; it can pour Hell, and Wrath, and Condemnation upon a World of sinners; but is not able to pour Grace, or to give Justification to one—The Apostle tells us, Rom. 8.3, 4. — What the Law could not do, in that it was weak through the flesh: God (sending his own son, in the likeness of sinful flesh, and for sin) condemned sin in the flesh—The same Apostle also tells us, Gal. 3.21— If there had been a Law given, which could have given life, righteousness should have been by the Law. The Apostle tells us again, Gal. 3.17— The Law was given four hundred and thirty years after the promise, to shew we must not work, that we may be justified; but be justified, that we may be able to work. If God had intended The Law, the instrument of Justification, he would have given the Law Four hundred and thirty years before the Promise.

3. Nay yet further, It is not the righteousness of Angels (which [Page 16] yet is a Greater Righteousness than that of the Law; inasmuch as the Angels were above Man in Innocency) because this also is but a created Righteousness, a finite Righteousness, and no way proportionable to the evil of sin. If it had, one sin had not spoil­ed those glorious Angels of their Goodness at once, and made them Devils: which that sin doing shews, There was more evil in sin, than Good or Righteousness in them.

Well then, This shews the utter impossibility of any other un­der heaven, or in heaven, to Free us from the Evil of sin, but JESUS CHRIST. Nothing but Infiniteness can deal with sin. It must be Infinite wisdom—To finde out a way. It must be Infinite mercy—To pardon. Infinite power—To subdue. Infinite merit—To purge and cleanse. And Infinite Grace—To destroy sin.

However you think of sin, yet this hath been the Great Ene­my which God and Grace have been contending withal, ever since the world began.

And it hath put All-God to it, even the Infiniteness of the infinite God to rescue us, and to save us out of the Hands and Power of sin.

His infinite Wisdom, Power, Mercy, Truth, Holiness, have been all imployed to conquer sin; I say, so to conquer sin, as to save you the sinners.

The Great design of God in sending Christ into the world; his Incarnation, Humiliation, Death, Passion, all were about this, The conquering and destroying of sin.

How Great an Enemy was this, that God must send out his Son to conquer it? He can arm Flyes, Lice, Frogs, the meanest of Creatures, to overthrow the Greatest Power and Puissance of the earth: but no less than his Son was strong enough to con­quer sin.

You may think of sin as meanly as you will; swallow it with­out fear; live in it without sense; commit it without remorse; yet assure your selves, that this, you make so slight of, re­quired No less than the infinite power of God, to conquer; the infi­nite mercy of God, to pardon; the infinite merit of Christ, to answer for it. It was that which fetcht the Dearest Blood from the Heart of Christ, and will have Thine too, if thou gettest not an interest in him,

7. Consectary.

7. Consectary.7. If sin be the Greatest Evil, Then see how much we are bound to CHRIST, who hath born your sins, who hath born All this evil for you: you, who have an Interest in him.

Oh, the Love of CHRIST! that he should bear sin, which is more than all miseries! a greater evill than Death, than Hell it self is!

If there were one in the world, that were content to be Poor for you, to Bear Pains for you, to be Sick for you, to be Arrested for you, to go to Prison for you, to Dye for you; nay, to Bear the Wrath of God for you, nay, the pains of Hell for you: How would you think your selves bound to such an one for do­ing it?

Why, This hath CHRIST done for you. He hath Born sin, which is a Greater Evil than all these: An evil, that hath All these evils in the bowels of it. Such, as none but Christ was Able to Bear.

If God laid the least sin upon thee, pure sin (which none but CHRIST did ever bear here in this world) it would crush thee to pieces with the weight of it, though all the Pillars of Hea­ven, all the Glorious Angels, should contribute their strength to thee, to help thee to bear thee up.

The least sin doth deserve and draw down an infinite wrath, which nor thou, nor all the Angels in Heaven are able to stand under.

The Damned bear it in Hell. They bear it; and cannot bear it. They are slain with it, but cannot dye. Ever con­suming, never consumed.

And therefore how much are you bound to CHR [...]ST! who hath Born sin, a Greater evil than All other Evils; and with sin, All the Torments, and Wrath, and Justice due to sin.

All the world is not able to express that Torment which Christ indured, when he did Bear sin; when he did sweat drops of blood, clods of blood; when he wrestled with the justice, Grumos San­guinis. did bear the wrath of God; when he cryed out,— My GOD! my GOD! Why hast thou forsaken me!—A strange speech from him, who was the Son of God.

Which made the Fathers of the Greek Church say, ‘ [...], &c. By vertue of thy unknown labors, and those sufferings not revealed to man, Have mercy on us.’

It is no dishonor to Christ, to say, That whatever the sufferings of the Damned were In Pondere, Christ indured; though not In Specie, for the kinde.

And therefore let me say again, How much are you bound to Christ, who hath born your sins for you! And the more bound, be­cause it was a Voluntary act of Christ: none could inforce or con­strain him to it. Now the more willingly a Courtesie is done, the better it is. This doth inhance and heighten a courtesie, when it is done Willingly.

We use to say of such good turns, which come willingly, that we do account them double courtesies. The will doth make all Great. As the more vvill there is in sin, the Greater is the sin: And this makes The Sin against the Holy Ghost. It is done— Destinatâ Malitiâ—with devilishness and desperateness of will.

The more Will there is in Service, the more acceptable that Service is: Whatever you do for God, the more Will there is in it, the more God esteems it; vvhere, on the contrary— Si quid boni Tristè feceris, Fit de te magis, quam à quam à te. So here, The more Will there vvas in this Great act of Christ, the more are vve bound to Christ for it.

Now if you look upon it, from the Beginning to the End, you shall finde nothing but Meer Love, meer good-will in it.

His first undertaking of it was Voluntary. It was a Voluntary Agreement betwixt God and Christ: A willing Contract made in heaven with God, That he would undertake this great work.

And, he came into the world with as much Willingness, Heb. 10.5, 6, 7— Wherefore, when he comes into the world, he saith—Sacrifice and Offerings thou wouldst not have. In burnt-offerings, and sacrifices for sin thou hast no pleasure—Then said I,—Lo, I come to do thy will, O God—Setting forth the Freeness and Willingness of Christ to undertake this work.

And hence the Angels sung at his Incarnation—Good will to Men. It was nothing but meer Good will.

And, when he was in the world, he carryed on the work with as much Good will. He tells us—For this end was I born, and for this end came I [...]nto the world—Nay, and he saith— He was in pain till the hour came; viz. in pain of love, till the hour came,

And, when the hour came, though it was a Black and Dismal-hour, called, The hour of Darkness; yet he would not desert us, he would not leave us. If he had, He had left us in Hell, without all recovery. But he would go through with it, though it made him (so far as he was man) to strange at the work of his own mercy. Nay, He would bear sin, and bear wrath, and would lay down the utmost drop of blood in his body.

Oh! Oh! Think with your selves, you, that are The People of God, How much you are bound to Christ.

How may we say, with Bernard—Tu Vita mea: Ego mors tua. Tu Justitia mea: Ego Peccatum tuum. Tu coelum meum: Ego Ge­henna tua. Tu Divitiae meae: Ego Paupertas tua—Thou art my Life, am thy Death. Thou my Righteousness, I thy Sin. Thou my Heaven, I thy Hell. Thou my Riches, I thy Poverty. Oh! how are you bound to Christ, who hath born sin!

2. But yet more, How are you bound to Christ, who hath So Born sin, as we shall not bear it: So paid tht Debt, as we are discharged? Col 2.14.— Blotting out the Hand-writing of Ordinances, that was a­gainst us, and contrary to us, taking it away, and nailing it to his Cross. As the Death of Christ was our payment, so the Resurrection of Christ is our discharge, Rom. 4. ult. Who was delivered for our offences, and rose again for our justification. Are we not Justified by his blood? Yea, we are; and therefore he did not rise formally, to justifie us; but to declare, that we were justified, that we were ac­quitted, that our sins were pardoned.

Had Christ been still in Prison, under the chains of death, we could not have had any Assurance that our debt had been discharged: As the Apostle saith elsewhere— If Christ be not risen, we are yet in our sins. But now Christ being Arrested, cast into Prison, laid in the Grave, and having Broken the bands of Death, in which it was not possible for him to be held; Having Risen again; By this is declared, That our sins are discharged.

If indeed Christ had so born sin, as that yet we should bear it; What were we the better? But Christ having so born sin, as that we shall not bear it, How infinitely are we bound to Christ for this!

Christ hath left nothing for us to do, but, To go receive what he hath Purchased, and laid up in the hands of a Father: Nothing, but, Sue out an Acquittance; yea, And at the hands of him, who is just, and will not deceive us; at the Hands of him who will certain­ly bestow whatever his Son hath so dearly earned at his hands.

If a man Dye, and leave Legacies in the hands of such who are faithful; may we not go and require them? When Christ Dyed, he intrusted All his Merits into the hands of his Father; and he hath left nothing for us to do, But go, and require all.

God entred into Bond and Covenant with Christ, That, if he would Bear sin, we should not bear them. That, if he would Dye for sin, He would Pardon sin; for all that is included in Isa. 53— He shall see the Travel of his soul, and shall be satisfied.

Wel, now Christ hath done this; and having done it, he hath given all his fathers bills & bonds into our hands; & withal, a letter of attorney, whereby we are inabled to call for all this, at the hands of God.

It was for us, that Christ undertook the work; and all that Christ did, it was to ingage God to us: first to satisfie him, and then to ingage him; to make God our debtor, vvho vvere once his debtors. And, as long as there is any of the Blood of Christ to give out (which will ne­ver be spent, it is an everlasting righteousness) so long is the mercy of God, nay; the justice of God ingaged, to bestow it on us, vvho by faith come over to him.

And there remains nothing for us to do, in point of justification, but, To sue out all that that Christ hath purchased.

We live in the vvorld, as if vve vvere to purchase a pardon, vvhen vve are onely to receive a pardon.

God arresteth us for the Debt of sin; But do you think it is, that we should pay it? alas poor creatures! No, it is but to drive us out of our selves, and to bring us over unto Christ, who hath already paid the debt.

And, Oh! hovv should this make us advance Christ, admire Christ, prize Christ! What should indear our hearts more to Christ, than this, That he hath born our sins, and so born them, as we shall never hear them? if vve have an interest in him.

8. Consectary.

8. If sin be the Greatest Evil, Then it calls out, 8. Consectary. 1. For the Greatest Sorrow. 2. For the Greatest Hatred. 3. For the Greatest Care to avoid it. 4. For the Greatest Care to be rid of it.

If sin be the Greatest Evil, Then it must have The Greatest Sor­row. 1. Sin calls for greatest sorrow. No affliction, no trouble, no evil, should be so bitter to us, as sin; because sin is the Greatest Evil.

It is a sad thing to see our hearts tender, and sensibly affected with Lesser evils and troubles; and yet to be hard and insensible for sin, which is the Greatest of evils.

It would therefore be our wisdom, when any other evils be upon us, To turn all our sighs, tears and sorrows upon sin.

It is an Aphorism in Physick—Erumpens sanguis, vená sectâ sistitur: If a man bleed vehemently in one place, they let him blood in another, and so turn the stream of blood another way.

It should be our wisdom, when our souls bleed, and our hearts mourn for other evils, to turn all those mourning affections upon sin: Let them run in the right chanel.

Those tears must be wept over again, which are not shed for sin. Sorrow is like Mercuries Influence: Good, if it be joyned with a Good; Bad, if it be joyned with a Bad Planet.

It is not so much the Sorrow, as the Ground and Spring of the Sorrow. The object of it is to be taken notice of. Sorrow was naught i [...] Judas, good in Peter; it was naught in Saul, good in David. In the one, it was a Sorrow to death; in the other, a Sorrow to cure the wound of Death. In the one, worldly; in the other, [...]dly—Worldly sorrow causeth death. And such is all sorrow, th [...] hath not sin for the ground, grace for the princi­ple, God [...]t the end.

Where [...]n is apprehended the Greatest evil, it will have the Greatest sorrow: Sorrow to exceed all other sorrows.

1. Though not ever in quantity and bulk, yet in quality and worth: A little Gold is worth a great deal of Earth and Rub­bish.

2. Though not in strength, yet in length and continuance: Other sorrows are but like a Land-flood, for a time, occasioned by a Story, which, when that is over, the flood is down. This God­ly sorrow doth arise from a spring, and having a fountain to con­tinue it, it is Permanent, when the other is gone. This is the difference between the Godly, and the other.

Gods people, their sorrows, which are Spiritual, do arise from a spring; their worldly, from a storm, a tempest. The wicked, their spiritual sorrows arise from a storm, some present vvringing of Conscience, fear of vvrath; and their vvorldly sorrovvs arise from a spring.

Where sin is apprehended the Greatest Evil, there it shall have the Greatest sorrow.

1. A sorrow Proportionable to the Measures and Greatness of Sin.

2. A sorrow Proportionable to the Merit and Desert of Sin.

As the merit of sin is infinite, so the sorrovv for it must be an infinite sorrovv. Infinite, I say, Non Actu, sed Affectu, not in the act and expression, but in the Desire and Affection of the soul.

He, vvhose Heart and Eyes dry up together, vvhose Expressi­on in Tears, and Affection of Sorrow, do end together; though he had wept a sea of Tears, he had not yet truly wept for sin.

Where sorrovv is Godly, it hath Affections of mourning, vvhen the expression of mourning ceaseth; because every drop of tears doth arise from a spring of tears vvithin.

As every Act of Faith doth arise from a believing disposition, an habit of faith vvithin; every act of Love, from a Principle of love vvithin: So every expression of sorrow from an affection of sorrovv in the spirit—Hence vve read, 1 Sam. 7.6. their sorrovv is exprest by this Metaphor—They drew water (as out of a vvell) and poured it out before the Lord. Their eyes did not empty, so fast as their hearts filled. Their eyes could not pour it forth, so fast as their hearts did yield it up. All their Expressions of Mourning did fall short of those Affections of Sorrow vvhich vvere in the heart.

This is sorrow for sin: A sorrow proportioned to the measure, to the demerit of sin: A sorrow, that doth exceed al [...] other sor­rovvs; though not in quantity, yet in quality; th ugh not in strength, yet in length and continuance.

2. Is sin the Greatest Evil, 2. Sin calls for the greatest Hatred. Then it calls out for the Greatest Hatred. Nothing is properly the Object of Hatred, but Evil: And that not All kind of Evil: but sinful Evil—Penal Evils are rather the Objects of Fear, than of Hatred, because these are Improperly Evil.

Nothing indeed is evil? but vvhat makes us evil: an [...] these may be a means to make us good; and therefore are not properly evil, and so an Object of hatred.

Sinful evil is properly the object of hatred, because this is pro­perly evil: and being the Greatest of Evils, should therefore have the greatest of our hatred, Psal. 92.10— You that love the Lord, see that you Hate evil. It is not enough for you, to be angry vvith sin, and displeased vvith sin; for so a man may be vvith his Friend, one vvhom he loves, upon some discourtesie: Nor is it enough that you should strike sin; for so many do to day, and imbrace it to morrovv: But you must endeavor to kill sin. Hatred labors after the Un-being of that it hates: No­thing but the destruction and blood of it, vvill satisfie the soul that truly hates sin.

There is a great deal of mistake in men, concerning this point. I might shevv you the secret deceits of the spirit, concerning it in brief, and hovv far those come short of hatred of sin.

[Page 22]1. A man may fall out with a sinner, by whom he hath been drawn into sin, and yet not Hate the sin; execute the Traytor, and yet like the Treason.

2. A man may fall out with himself for sin, and yet not hate sin; When he hath brought some inconvenience to himself by his sin, which otherwise he liketh well enough.

3. A man may fall out with sin, and yet not hate sin: Cast away the coal, when burnt with the fire that is in it, and yet not of­fended with the blackness of it, or the defilement which he get­teth by it.

3. Sin calls for the greatest care to avoid it.3. If sin be the Greatest Evil, Then it calls out for the Greatest Care to avoid it. Men are naturally afraid to fall into evil. What study, vvhat care, vvhat endeavors to prevent Evil? Did you apprehend sin to be the Greatest of Evils, there vvould be no less care to avoid sin. You vvould endeavor to walk closely and exactly with God; to Beware of all the Occasions, Allurements, &c which might draw you to sin. You would watch in all Times, in all Companies, good and bad, in all Places: None are so secure, but you may fall into sin, if you be neglective of your Christian Watch.

Thus, where f [...] is apprehended to be the Greatest Evil, there will be the Greatest care and circumspection against sin. Such a man

1. He is Acquainted with the falls of others, which are to him, not Land-Ma ks to Walk by: but Sea-Marks, and Rocks to Shun,

2. He is Acquainted with the weakness and wickedness of his own heart and spirit; and therefore watches.

He knows he cannot trust any member alone, without a Guard upon it.

The ey [...] are full of sin: Adultery, Pride, Envy, lusts of the Eye, 1 Jonn 2.16. And he cannot trust his eyes, without Jobs Covenan [...] I have made a Covenant with mine eyes; why then should I think [...]n a maid? Chap. 31.1.

The Tongue is full of sin: Of Cursings, Murmurings, Revilings, Vain-Communications: And there is no trusting of it, without David Bridle, Psal. 39.7— I will keep my mouth, as with a Bridle, that I [...]ffend not with my Tongue. He knows his own weakness and wickedness; and therefore dares not trust any member, without his Keeper.

3. Such a man, he is acquainted with the power and policy of Satan: who, as Luther calls him, is Non Promotus, sed Exper­tus Doctor. A subtle enemy, whose Temptations are called— [...], Rev. 2.24.— [...], 1 Cor. 2.11,— [...], Eph. 4.14.

He suits his temptations according too.

4. Such an one, he is acquainted with the danger and deceitful­ness of sin; and how it is

[Page 23]1. Deceitful in its Object.

2. Deceitful in its Arguments.

3. Deceitful in its Pretences and Excuses. Nullum vitium sine patrocinio.

4. Deceitful in its Incroaches.

5. Deceitful in its Promises. And therefore will he keep an holy circumspection, an humble, awful; jealous fear over his own spirit, lest he should fall into sin. He looks on sin, as his Greatest Evil; and his Greatest care and endeavors are to avoid sin.

4. If sin be the Greatest Evil, 4. Sin calls for greatest endea­vors to be rid of it. Then should it be our chiefest endeavors to be rid of sin. Every man would labor to be rid of an Evil, and the Greater the Evil, the greater is our desire to be rid thereof.

Now sin is the Greatest of Evils: How much more then should we labour and endeavor to be Rid of the Greatest of Evils?

Alas! Alas! what are all other Evils, to the Evil of Sin? which makes our good, evil. And yet to see the vileness of mens spirits, they would fain be rid of all other evils, but not of Sin: so Pharaoh—Take away this Death, this Plague. They complain of the evil caused, but not of the evil causing—of the evil punishing but not of the evil punished—Flagella dolent: Quarè Flagellantur, non dolent, saith Augustine: They howl under the present scourges and afflictions, but never lament the sin; they would fain be rid of the Pain, but yet they would fain keep the Tooth. Whereas alas! till sin be removed, the afflictions will not be removed. If they be, yet not in mercy, but in judgement: And your Present Deliverance doth but Reserve you for a severer stroke.

Where on the contrary, If sin be removed, the affliction will be removed. They are like the Body and the Shadow; Remove the Body, and the Shadow must needs be removed. Sin is the Body; and afflictions be but the Shadow.

Or, if the Afflictions do continue; yet, if God take away sin, the Evil of the Evil is taken way. Sin is the sting of every Affliction. Sin is that which imbitters every Cross: And sin being taken away, that which is Vindictive is taken way, and that which is Medicinal, and for Salvation, doth remain. It is more fruitful, than penal: All for merciful ends, and out of merciful respects; when sin is taken away.

1. If sin be the Greatest Evil, Then let us rather choose to fall into the Greatest Evil in the world, than into the least evil of sin.

All other Evils have some Good in them, and are to be the Objects of Choice, in case we cannot avoid them, but we must admit of sin. Thus you see Moses did; as you may read, Heb. 11. — He chose rather to be afflicted with the people God, than to en­joy the pleasures of sin for a season.

But now sin, it is All-evil, and No-good; and there is nothing in the world should make us to chuse sin.

2. Is sin the Greatest Evil? Let this then put us on to pity and pray for such, who are under a state of sin. You pity sick Friends, poor Friends, undone Friends. But alas! what are all these evils, to the evil of sin? what is Poverty? what is Sickness? what is anything, to the Evil of Sin? All these are but Outward: this is an Inward Evil. All these are but of a Temporal nature; Death but a Conclusion to them all. But this is of an Eternal nature. All other will never make you the Object of Gods wrath and hatred.

And therefore spend some tears, put up some prayers for such, who are under the state of sin. O (saith Abraham) that Ismael might live in thy sight! So say thou, There is such a Friend, and such a Friend, a Brother, a Father, &c. who lies under sin, is in a state of sin; Oh! that thou wouldst pity their souls! Oh! that thou wouldst snatch them out of the state of sin!

3. If sin be so Great an Evil, Let us then fall down and Ad­mire,

1. The greatness of Gods Patience in bearing with sinners.

2. The greatness of Gods mercy in pardoning sin.

1. Admire Gods patience in bearing with sinners.1. Here Admire the greatness of Gods patience in bearing with sinners. It may be thou hast been an Unclean Sinner, a Drunken sinner, a Swearing-wretch, these twenty, thirty, forty, it may be threescore years, and more. And hath God spared thee? Oh! here see the wonder of Gods patience!

If it were not, that God is Almighty in the power of his pati­ence, it had been impossible he should have spared thee so long. He tells us so, Hos. 11.9. I am God, and not man—I will not enter into the city, viz. to destroy it. So Mal. 3.6.— I am JEHOVAH, I change not—Therefore ye sons of Jacob are not consumed; Im­plying, if he had not been God, if he had not been Almighty in the power of his patience, they had certainly been cut off long before.

If men be daily provoked and irritated with injuries, and do not come out to revenge, we attribute it either to their Pusillani­mity, or to their Impotency; either to their want of courage, or want of Power. But now it is not so with God, His patience is his power. Numb. 14.17, 18. when God had threatned to destroy them, Moses prays to God to forbear them, and he calls that Act of his patience, no less than his power—Now, I beseech thee, let the power of my Lord be great, according as thou hast spoken—The Lord is long-suffering, &c. where you see, he makes his pa­tience his power. And so it is indeed, if you consider what sin is. Shall I say no more of it, than this, which God saith, Levit. 26.21. It is contrary to God.

[Page 25]1 It is contrary to the works of God. 1 Sin contrary to Gods works. As soon as God set up and perfected the frame of the world, sin gave a shrewd shake to all, it unpin'd this frame, and had like to have pull'd all in pieces a­gain. And had it not been for the promise of Christ, all this frame had fallen in pieces again.

If a man should come into a curious Artificers shop, and should with one blow dash in pieces a Piece of Art, which cost him many years study and pains the contriving of it. How could he bear with it? Thus sin did, and yet that God should forbear, Oh! Om­nipotent patience!

2. But yet further; It is Contrary to Gods nature. 2 Sin contrary to Gods Na­ture. God is holy, sin unholy; God is pure, sin is filthy; and therefore com­par'd still to the most filthiest things in the world, to the Poyson of Aspes, to Ulcers, Soars, &c. If all the Noysom Pollutions in the world met in one common Stuk, it would never equal the Pollu­tion of sin.

God is good, perfect Good: Sin is evil, universally evil. There is good in all other things, Plague, Sickness, Hell it self, in a kinde, hath a good in it: None in sin.

Sin is the Practical-blasphemy of all the name of God. It is the Dare of his Justice, the Rape of his Mercy, the Jeer of his Patience, the Slight of his Power, the Contempt of his Love: It is every way contrary to God.

3. It is contrary to the will of God. God bids us— Do this; 3 Sin contrary to the will of God. Sin saith— I will not do it—Sanctifie my Sabbath—I will not sanctifie it. Here is Contradiction: And! who can endure Contradicti­on?

It is set down as a great piece of Christs sufferings, Heb. 12.3. — That he indured the contradiction of sinners against himself: cer­tainly it was a great suffering. How can a Wiseman indure to be contradicted by a fool? And here, that Christ, who was The Wisdom of the Father, should bear with such contradiction from fools; here vvas a great piece of Suffering.

Now sin is a contradiction of God: Sets Will, against Wisdom; and the Hell of a wicked Will, against an Heaven of Infinite Wis­dom, And that God should bear vvith such sinners; here is a Wonder.

You knovv in all the Creatures, Contrariety makes all the Combustion: It makes all the War in nature, it causeth one Ele­ment to fight against another: Fire against Water, Water against Fire: It will make very Stones to sweat, and burst asun­der.

Travel through the vvhole Creation, and you shall not see Any Creature, that can bear vvith its Contrary. And that God and Sin should be Contrary, and yet the Sinner live in the World: Here is a Wonder, a VVonder of Pati­ence.

[Page 26] 2 Admire Gods mercy in par­doning sin.2. Is sin so Great an Evil? Let us then fall down, and Admire the greatness of Gods mercy in pardoning sin.

You see how the Prophet cryes out and Admires, Mic. 7.18— Who is a God like unto thee! That pardoneth iniquity, and passeth by the Transgressions of the remnant of his heritage!

It is one of the Greatest works, that God doth in the world, To pardon sin. A work in which he declares, All his glorious Attri­butes: His Wisdom, his Power, his Justice, his Mercy, his Holiness, &c. in pardoning sin.

Men that have cheap and slight thoughts of Gods Pardoning-Mer­cy; have thereby an evident sign, They never had a pardon: never knew what it was indeed, To have a pardon.

If ever any work in the world did put God to it, then this of the Pardon of sin. And, if ever God do intend thee any good, he will instruct thee, and rectifie thy judgement in this, Touching the Pardon of sin.

Therefore doth God humble men, at their Bringing-in, To raise up their esteem of a pardon, To advance the greatness of his own Mercy, in Pardoning sin.

And indeed we should not need such great Preparations and Humiliations in coming to Christ, if we had but Greater thoughts of the Pardon of sin.

Men make no more of a Pardon, than to Cry God Mercy. Swear an oath, and then say,— God forgive me. Or say,— Lord have mercy on me, when I dye.

It was said of Lewis the 11. King of France, that He wore a Crucifix in his hat, and when he had sinned, he would but kiss his Crucifix, and then all was done. And so the Papists make it no more but a Crucifix, and a Confession. Ah! my Brethren, if ever God mean good to you, he will make you Know what a Pardon is. Isa. 55.7. when God would draw men up, to Shew them a Pardon; he calls them Above all the World—My thoughts are not as your thoughts; nor your ways, my ways, saith the Lord. If they were, then I could not multiply Pardons: But as the Hea­vens are higher than earth, so are my thoughts above your thoughts, and my ways above your ways. I am infinite.

If Gods Creating-mercy were so great, as David vvith doubled Admiration sets it out, Psal. 8.1. and the last verses,— O Lord, our Lord! how wonderful is thy Name in all the world: who hast set thy Glory above the Heavens. What is then his Par­doning Mercy?

3. Lastly, Is sin so Great an Evil? Then see What cause we have to humble our souls before God this day, That vve have had such slight thoughts of sin, vvho hath thus judged sin to be the Greatest of all Evils: What slight thoughts have vve of sin? vve can svvallovv it, vvithout fear; vve can live in it, vvithout sense; vve can commit it, vvithout remorse. All vvhich shevv [...], [Page 27] vve have but slight thoughts of sin, vve do not apprehend sin to be such an evil as indeed it is.

Nay, Hovv faulty are Gods people themselves here? What mean thoughts have they of sin?

They are not so watchful against it, not so Burdened vvith it, not so troubled for it, as they ought to be. All vvhich shevvs, that though sin do appear to them, to be A great Evil, and, The Greatest of all other Evils, yet they do not apprehend it to be so Great an Evil as it is.

Now, that you may be able to have some suitable conceptions of sin to the greatness of it; that you may be able to see sin exceeding sinful, I will briefly present it to you in these Six Glasses:

1. Look upon it, In the Glass of Nature; which, though it be but a Dim-Glass, a Blown-Glass: Sin hath dimmed it; yet is this able to discover a great deal of the evil of sin. The very Heathen themselves have seen and judged many sins to be the greatest of evils.

Though Spiritual sins were hid from them, their light was not able to discover Infidelity, and Gospel-sins; yet Moral-sins they have discovered, and have avoided them, and would hazard themselves; nay, and suffer too, rather than they would commit such sins. The examples of Plato, Scipio, Cato, and many others, will clear this.

And all this was discovered by the Glass of Nature, done by Nature; but not by meer Nature fallen, but by Nature well-hus­banded, by Nature improved, by the implantation of Moral Princi­ples, together with Restraining Grace, and other common gifts of the Spirit.

The Greatness of their Hatred against sin, the Greatness of their Care to avoid sin, the Greatness of their Sufferings, rather than they would commit sin, might be enough to discover to us, the Greatness of the Evil of sin. But pass by this.

2. The second Glass, wherein you may see the greatness of sin, is, The Glass of the Law.

A Glass which discovers sin in all its Dimensions, the Guilt, Demerit, Filthiness and Sinfulness of sin. Hence the Apostle, Rom. 7.7. saith— I had not known sin, but by the Law; that is, I had not known sin so hainous as it is, I had not known sin in the wideness and latitude of it: I had not known the sinfulness of sin, if it had not been for the Law, if the Law had not been a Glass to have discovered sin to me. This discovered sin in its Greatness: David, Psal. 119.96— I have seen an end of all Perfection, but thy Law is exceeding broad; that is, by revealing the compass of sin in proportion to its Wideness and Greatness.

Oh! This will discover to thee more nakedness in one sin, than all the world can cover; more indigency in one sin, than all the [Page 28] Treasures of created righteousness in heaven and earth are able to supply; more obliquity and injustice in one sin, in a very wandring thought, than all the Deaths of men, and Annihilations of Angels are able to Expiate.

Search into the Law, and thou shalt discover Thousands of sins which fall under Any One Law of God. Oh! Here is A Glass!

3. Look upon sin in The Glass of the Griefs, Woundings, Peircings, and Sorrows, which the Saints have found,

1. In their Admissions, and first Entrance into the state of Grace.

2. In their Relapsings and Turnings again to folly.

1. For the first: See what Groans, Humiliations, they have indured in their first admissions into an estate of Grace, in Ma­nasseth, 2 Chron. 33.12. in Paul, Acts 9. in the Converted Jews, Acts 2.37. when the nails which peirced Christ, now stuck in their hearts, as the arrow in the stags side.

How many of the Saints have there been, who have been cast into a bed of miserable sorrow, lain bed-rid under the stroke of Justice perhaps for many years: And all this for sin. No age is without a Thousand examples of it.

2. Look upon the sorrows and breakings, which the Saints have indured upon their Relapsing into sin. See in Peter, in Da­vid: Read what sad expressions he hath in Psalm 6. from vers. 1. to vers. 7. and in Psalm 32.3, 4, 5 verses. So Psalm 51.

How doth he complain how his— Soul is troubled—his bones are broken—his eyes are consumed with sorrow—his bed swims with tears? And all this for sin—Here is a Glass, wherein you may see the Evil of sin to be the Greatest Evil.

Yea, and the least sin, when God sets it on, will do all this.

4. Look upon sin in Adam; and there see the greatness of it. That one sin of Adam, hath brought All the Miseries, Sickness, Death, &c. upon All his Posterity since that time.

It hath been the Damnation of thousands of millions of men; and still it runs on. Gods justice is still unsatisfied; if it were, there would be a stop: We should Dye no more, Be sick no more, &c.

Oh! Here you may see sin; sin in its Extensiveness.

5. Look upon sin in Christ: See there what Humblings, what Breakings, what Woundings, what Peircings, what Wrath it brought upon Christ himself. It was that, which mingled that Bitter Cup, with such woful ingredients; which, had we but fipt of it, when it was so tempered, would have laid our souls under more wrath, than All the damned in Hell do suffer. Christ did Bear Pure Justice for sin.

Nay, it made him, who was God as well as man, sanctified by the Spirit to that work, strengthned by the Deity, To sweat drops of blood, and even to struggle, and seem to draw back, and pray against the work of his own Mercy, and to decline the business of his own coming into the world.

Ah! none knows but Christ, nor is a finite understanding able to conceive, what Christ underwent, when he was to Bear sin, and with that To wrestle with the infinite wrath and justice of the infinite God; the Terrors of death, and the Powers of the world to come. Here is a Glass, wherein you may see The greatness of sin, The wideness of sin, The guilt of sin, The demerit of sin: All which are set out to the life, in the Death, Sufferings, Breakings and Woundings of the Son of God.

You, that make light of sin, go to Christ, and ask him, How heavy it was; even that, which you make so light of, which pressed him down to the ground. And the least sin would have pressed thee, and all the pillars of heaven, to the Bottom of Hell for ever.

6. A sixth Glass. Look upon sin in the Damnation of the soul for ever; that nothing would satisfie the justice of God, but the Destruction of the Creature. No Sickness, no Prisons; no Blood, no Sufferings, but the Sufferings of Hell: And those not for a Time, but for Ever. Ah! see here the greatness of sin; which might be further amplified by the consideration of the preciousness of the soul, which yet sin ruines to all eternity. And therefore would you know sin? Quaere Damnatos, Ask the damned what sin is. Lay thy Ear to Hell, and hear those Skreechings, those Howlings, those Roarings of the Damned. And all this is for sin. Oh they are dear-bought pleasures, which must be thus payed for with everlasting pains.

Thus you see what sin is by all these Glasses: And therefore, Oh! how ought we to be Humbled for our slight thoughts of sin, which is so great an Evil?

1. Consectary.

1. This then may bee a ground for us to expect, and hence our Faith may bee strengthened in the expectation, that Christ will yet do more for his Church and People, than yet hee hath done.

Indeed hee hath done much for our Nation, for our English Sion.

Hee might have ruined us, for a Generation of such as provoked him. Wee have been a Provocation of his Anger to this day. Hee might have suffered our carkasses to have fallen in the Wilderness, and kept our posterity to have entered into Canaan. Wee have looked toward Egypt, toward Babylon. Hee might have laid the foundation of purer times in our bloud, raised up a purer Church upon the ruines of us.

But God hath seemed to over-look our great unworthiness: And to the terror of our enemies, and even to the astonishment and wonder of us all, hath begun, set forth, and gone forward in a way of mercy; such wayes as have been untrodden in former times.

And that which God hath given us in hand, is an earnest of what wee have in hope: that wee have in possession bids us but look to what wee have in promise.

And expect the performance of it, because God loves the Church: the Heart of Christ is taken with the Church.

Hee loves his Church, and therefore hee will purifie his Church, aad take away her dross and tinne.

Hee loves his Church, and therefore will hee reform his Church.

Hee loves his Church, and therefore will hee take away what­soever doth offend, all soul-burthens, all conscience-burthens, which oppress the spirits of his own People.

1. The Church is his Fold, and hee will destroy the Wolves, which have gotten in to devoure the sheep.

2. The Church is his Field, and hee will weed out the Tares, and binde them in bundles to burn them.

3. The Church is his House, and hee will sweep it.

4. It is his Flore, and hee will fanne, and blow away the chaff.

That love which made him ingage himself to his Church, in precious promises, will not suffer him to rest, till hee hath made good those promises to it.

That love which moved him to begin, will not suffer him to rest, till hee hath made an end.

You see in Ezek. 37.27. the whole Chapter is but an addition of Mercy to Mercy.

When God begins to go forth towards a people, in a way of mercy, hee knows no stop, hee can make no end. I will do this, and also this, as you see in that Chapter. God adds Mercy, to Mercy.

And the reason is, because Free-love begins, and that knows no end.

The proceedings of Gods Mercy, towards his Church and People, do arise from himself, his own Free-Grace.

His Justice is from us; but his Mercy is from himself.

If, when hee threatned to punish Israel, hee saith, hee will adde Judgement to Judgement. This, and this also will I do, Amos 4.12. How much more then when hee promiseth to shew Mercy to Israel, will hee adde Mercy to Mercy.

God hath Also's of Mercy, as well as of Judgement. See in Ezek. 37.27. My Tabernacle also shall bee, &c.

Well then: Is the Heart of Christ taken with his Church and People? Then will wee with confidence beleeve, and with patience wait and expect, that Christ will yet do more for his Church and People, than ever hee hath done, because hee loves them?

Let us but joyn Supplication with Expectation; Praying, with Waiting, and wee shall see it, to the joy of our hearts.

I never read, that ever God bestowed any great Mercy and de­liverance upon his Church and People, but he first stirred up the hearts of his people mightily to pray unto him.

And never did God mightily stir up the hearts of his People to seek him, but hee wrought some great Mercy and deliverance for them.

God loves to make his People as thankful as they were prayer­ful: As happy Injoyers, as they were humble Seekers. When Trouble sends us to Prayer, then Deliverance shall send us to Prai­ses.

Let us then joyn our Supplications to our Expectations. Times of great Expectations, should bee times of Great Supplications: whe­ther they bee

1. Expectations of Hope, the Object whereof is Good.

2. Or, Expectations of Fear, the Object whereof is Evil.

3. Or, Mixed Expectations between Hope and Fear, as our times are; they are times of Expectation, and therefore they ought to bee times of Supplication. Wee are now big with Expectation; let us now bee mighty in Supplication. Great Stones are not to bee turned over without great strength. Great Mercies are not to bee gotten without great strivings. The Man-child of Deliverance is not to bee brought forth without pangs.

Let us then bee mighty in Prayer. That will make all our present throws and pangs subservient to deliverance: And then let us stand still and wait.

• [Page 62]1. Wait for performance of Promises.
• 2. Wait for performance of Prayers.

There are many thousand Prayers registred in Gods-book, and ma­ny thousand Tears put up in Gods-bottle. Let us wait when all these shall come down upon our heads in a warm shower of Mercy.

Wait when the great revenew of Prayers will come in. The longer the stay, the greater will bee the harvest. Wee say, great Engines move slowly. Magnarum re­rum tarda mo­limina. Smal things they are quickly wheeled about; but great Mercies they are long in conception, long in the womb, and long in the birth.

This is all our comfort: God will not bring to the birth, and after­ward not bring forth: nor will hee bring forth, and afterward shut the womb again, as hee saith, Isa. 66.9.

Hee is Alpha and Omega, the Beginner, and the Finisher; where hee laies the foundation, there hee will lay the roof upon it.

2. Consectary.

If the Heart of Christ bee once taken with his Church and People: Then hee will never take his heart off from them. His heart once taken, shall never bee taken off. Men may love to day, and hate to morrow: but God cannot: whom hee loves once, hee loves to the end; even to all eternity.

As there was nothing in us, that was the ground of his planting his love upon us: so there is nothing that shall bee able to over-turn the thoughts of his love, when once they are fixed on us.

Indeed our behaviour may bee such, as may cause God to bee angry with us, and correct us sharply; yea, and make us to know, wee had better never to have tryed conclusions with him: But there is nothing shall cause him to hate us, and cast us off. Hee may correct his Spouse, but hee will not divorce her. The Israelites were so hard-hearted, that for every trivial fact they would put away their Wives: But the Lord hates putting away, Mal. 2.16.

If sin fore-seen were not able to hinder him from planting his heart on us: but though hee saw what wee would bee, yet hee lo­ved us: How then shall it bee able to over-turn the thoughts of his heart, when once they are fixed on us?

Men indeed are not able to see to the utmost of things; they are not able to discover and fore-see all the inconveniences and e­vils that may arise: and therefore that being discovered after, which was not fore seen before, may bee a ground to alter their affections, and change their thoughts, when fixed. The less Judgement and fore-sight in men, the more fickleness, and change­ableness in men.

But now God hee fore-saw all. Hee fore-saw all that, which thou now thinkest is a ground for him to alter his mind to thee.

And, if all that fore-seen could not hinder him from fixing his [Page 63] love on thee, neither shall it bee able to move him to take off his heart, when once his heart is taken with thee.

Hence hee is said to make an everlasting Covenant with us, and hee will never depart from us. Nay, Hee will put his fear into our hearts, that wee shall never depart from him, Jer. 32.40.

And Isa. 54.9, 10. saith the Lord (speaking of the Covenant of Grace, which hee will make with his people.) It shall bee as the Waters of Noah unto mee: for as I have sworn that the Waters of Noah should no more go over the Earth: so have I sworn that I will not bee wroth with thee, nor rebuke thee. As if hee had said, this is as sure as the other: the one as firm as the other. You have ex­perience of the one, beleeve the other. I give you the same pawn, the same seal of Heaven to confirm it.

If Men were as bad as Devils, they should never bring a second flood upon the World; because God hath sworn never to destroy it. And as hee hath sworn to that, and is therefore stedfast and immutable. So hee hath sworn to the other, that hee will never leave you, nor forsake you; and therefore God will not.

Object. But alas! Do wee not see that God doth sometimes forsake his Church and People?

Answ. Now for the answer of this, wee will premise these three Distinctions.

• 1. There is a seeming, and there is a real forsaking.
• 2. There is a Temporary, and an eternal forsaking.
• 3. There is a partial, and a total forsaking.

From these wee will lay down three Conclusions, in answer to the Objection.

3. Consectary. If the Heart of Jesus Christ bee taken with his Church: then all the passages of Gods providence in the World, are for the good of his Church and People.

All the dealings of God in the world, not a step God takes in the World, but hee walks towards his people in it.

1. All the passages of Gods Providence to the Church in general.

2. All the passages of Gods Providence to any member of the Church in particular, they are all for good.

1. For the first, All the passages of Gods providence to his Church in general, they are for good. Bee they sad, or bee they joyfull, they are all for good. Are they sad? it is to humble them, to quicken them, to purge them, to purifie them, to blow away their chaff.

This is certain. Whatever is done in the World, is done either by Gods Permission, or by Gods Approbation. God must either per­mit, or allow of what ever is done in the World.

And assure your selves, God would never permit, much less would hee ever allow, and approve of any thing to bee done in the World, which should not bee for the good of those hee loves so dearly.

Whatever wind blows, bee it North, or South, good or evil; all is for the Churches benefit. As the Physitian ordereth poiso­nous [Page 67] and destructive ingredients unto usefull services, the health of the Patient: So God turneth those things which in themselves are evil, and destructive; to the good and comfort of his Church and People.

Hence is it, that Christ turneth the sadest and sorest perplexi­ties that ever the World shall see, into an use of Comfort to his Church, Luk. 21.25, 26, 27, 28. There shall bee signs in the Sun; and Moon, and Stars, distress of Nations, with perplexity, &c. Mens hearts failing them for fear, and for looking after those things which are comming on the World; for the Powers of Heaven shall bee shaken; and then shall they see the Son of Man comming in a Cloud, with Power and great Glory. When these things begin to come to pass — then look up, and lift up your heads: for your Redemption draweth nigh.

One would think this were a strange consequent deduced from such an Antecedent. A Consequent so comfortable, from an Antecedent so terrible. It seems strange, that such a terrible Do­ctrin as this, should afford an use of Consolation. Yet so it is. Bee the Premises what they will, the Conclusion is good. Bee his Provi­dences what they will, his Promises are good: and those Promises shall turn all his Providences to good at the last.

2. As all the passages of Gods Providence to the Church in ge­neral: So every passage of his Providence to any Member of it in particular, is for the good of the Church.

1. All your Injoyments, they are love. You may read the Heart of Christ, the image of a friend, ingraven upon all you have. You may behold the impress of love, the good will of God circled about all you do injoy.

All that wicked men do injoy, is but from the Hand of God; Ex largitate. that is the highest tenure they can shew; even his general Provi­dence, which causeth the Sun to shine upon the good and bad. And this Tenure may bee cut off at pleasure.

But all that you do injoy, is from the Heart and good will of God. They are expressions of his good will to you, and you may read Love in all.

Nay, they are the Earnests of further love. You may see and read Heaven and Glory in all you have.

Wee may well say; whatever the People of God do injoy, They are

• 1. The fruits of Prayer.
• 2. The performance of Promises.
• 3. Expressions of Love.
• 4. Incouragements to beleeve.
• 5. Inablements to obey.
• 6. Earnest pennies of Heaven and Glory.

2. All your wants, as well as all your injoyments are mercy, are love. There is an Expedit in all the sad passages of Gods provi­dence to you. They are Expedient to try you, Expedient to humble [Page 68] you, to exercise you, to winne you, to wean you, &c.

Whatever thy condition is, it proceeds,

• 1. From the best God.
• 2. From the best of God; his Heart and good will.
• 3. It is the best for thee.

Wicked men have a curse hid in their best things: a curse in their gold, a curse in their silver, a curse in their health. But Gods people have a blessing hid in the worst things. You have a blessing in poverty, a blessing in sickness, a blessing in crosses, a blessing in death it self.

Riches are not in the Promise, but Mercy is in the Promise. Though Poverty, yet Mercy; though Afflictions, yet Mercy; And you can all tell mee, A cross in Mercy, is better than a comfort in wrath. A loss in love, better than an injoyment in displeasure. More dye in the Flood, than in the Ebbe. Though prosperity bee more cordial, yet afflictions are more physical. Wee often surfeit of Cor­dials, when Physick doth us good. And a sanctified cross is better than an unsanctified comfort, &c.

4. Consectary.

If the Heart of Christ bee taken with his Church and People;

1. Then see what a fearful thing sin is, which doth cause God of­tentimes to deal hardly with that, which his soul loves so dearly.

God doth oftentimes afflict and punish his Church sharply and severely: which yet his heart is much taken withall. And sin is the cause. And therefore what a fearful thing is sin!

How grievous would it bee to you, to bee forced to take hard courses with a Child your heart is taken withall? though it bee to do him good.

Why God is taken with his Church, and do you not think it moves God to afflict and chastise it?

Wee would fain do all the good wee can to the persons wee love. Oh! wee can never do enough for them. Why so it is with God to his Church: Hee loves his Church, and willingly would hee do any thing for it. And it is the grief of his soul, that hee must take contrary courses with us, to do us good: that hee must bee forced to afflict and chastise them hee loves so dearly: to bring them to Life by Death, to Good by Evil, to a Crown by Crosses.

When God parted with the ten Tribes, you see what a conflict there was in him: how his bowels stirred, and were moved to­wards them, notwithstanding all their sins, Hos. 11.8. How shall I give thee up, Ephraim! How shall I deliver thee, Israel! How shall I make thee as Admah! How shall I set thee as Zeboim! My heart is turned within mee; my repentings are kindled together.

How loath was God to seal to a Bill of Divorce! His heart [Page 69] loved her, though shee was an Adultress to him.

And when Judah did justifie the sin of her Sister Israel, ex­ceeding her in Idols, what trouble was it to God to cast her off! How willing was hee to receive her after all her adulteries? Jer. 3.1. Thou hast plaid the Harlot, &c. And when shee would go on in her adulteries: yet how unwilling still was hee to give her up? till at last it grew so high, that there was no Remedy, 2 Chron. 36.16. hee must needs do it.

And when hee had done it, how exceedingly was Gods heart moved, that hee must bee forced to deal so hardly with them hee loved so dearly? read Jer. 12.7, 8.9, &c. See how God laments over the loss of that which their sins would not give him leave to keep. — I have forsaken mine house! I have left mine heritage! I have given the dearly beloved of my soul into the hand of her enemies! And what was it that forced God to deal so hardly with them hee loved so dearly? Why it was sin, 2 Chron. 36.15, 16. Hee sent Messengers, because hee had compassion on them: They mocked the Messengers of God, and despised his words, and mis-used his Pro­phets; until the wrath of the Lord arose against his People, till there was no Remedy. And which of these hath remained to bee done among us? How hath our Sun been darkened, the Stars lost their light! How many burning and shining lights have been taken out of our Candlesticks, and planted in others! How many blown out by the rage of wicked men!

Did wee not justly fear, by reason of that Idolatry, Superstition, Prophanation of Sabbaths, Persecution of the Saints, and Messengers of God, that our day was gone; our night approaching?

Did wee not fear, that wee were come up to this, that there was no remedy? That God should have opened the Sluces of his wrath, and let in a Sea of his displeasure upon us? made us an Aceldema, a field of Blood, long before this?

Ah, my Brethren! Never Nation, never Church from whom God hath shewed himself more unwilling to depart and leave, than England.

Look upon the passages of us to God, and his wayes towards us; and see how unwilling hee declared himself. God hath upheld us, as if hee himself should fall, if wee did not stand: as if his Glory could not stand, if wee fall: as if his Glory had depended up­on our preservation.

And how can wee better answer Gods dealings towards us, than to abandon that, cast out that which was our fear, and gave God just occasion to destroy us? Let us now do by our sins as the Is­raelites did by their Leaven. There was

• 1. Inquisitio fermenti. There was search made for it. So let us search out that Leaven of sin, Superstition, Idolatry, which have sowred our Kingdome, and laid us open to the stroak of Gods wrath. Search your houses, search the land, search your hearts.
• [Page 70]2. Ejectio fermenti.
• 3. Execratio fermenti.

And let all bee found in us, if ever wee would have a Pass­over.

Otherwise our Preservations from former, will bee but Reser­vations to future, and worser evils: sin will cause God to punish those hee loves.

5. Consectary.

If the Heart of Christ bee so much taken with his Church; Then let this discover to you, into what you way resolve all the passages of Gods love to his Church and People, even into his own Love. His Grace is the rise, and his Glory is the end.

There are two main streams, in which the goodness of God doth run to his Church.

• 1. The higher, and
• 2. The lower.

But both these streams have the same Head, the same spring from whence they come, even his own Love.

1. For the higher, or upper streams, and these are four.

1. Election. 2. Justification. 3. Sanctification. 4. Glorifi­cation.

And all these arise from the great Abyss, and Sea of his mercy toward his Church.

His heart is taken with us; and therefore

1. Hee chose us, Deut. 7.7, 8. The Lord loved you not, nor chose you, because yee were more in number than any people: but be­cause the Lord loved you. So God did not set his heart on us, be­cause wee were better than others; for there are others in the World who might have been made more lovely.

His heart is taken with us; therefore

Operamur ex Justificatione, non in Justifi­cationem.2. Hee justifies us. Wee could do nothing to strike off any for­mer score: for all wee did, set us further in debt: it was but an adding of sin to sin, guilt to guilt: the sin of our righteousness, to the sin of our unrighteousness, Covering a blot with a blot; as Isa. 30.1.

No, it did arise from this. His heart was taken with us, there­fore did hee justifie us, Tit. 3.7. Wee are justified freely by his Grace. The like, Rom. 3.24. Rom. 4.5. All which shew, that into this, all the expressions of his love are resolved.

His heart is taken with us; therefore

3. Hee did sanctifie us. Our holiness is not wrought out of our own Principles; spun out of own bowels; compast by our own strength and industry: but freely imparted and given of God.

As our Righteousness is freely imputed: so our Holiness is freely imparted.

That thou art not a killing Cain, a self murdering Saul, a despai­ring Judas, a prophane Esau, a drunken Baltazar, a filthy Sodomite, it ariseth from this, meer Mercy.

But that God hath not only restrained thee; but renewed thee; not only chained up thy spirit, but changed thy spi­rit: This is Free-Mercy. And so the Scripture tells us, 1. Pet. 1.3. Blessed bee the God and Father of our Lord Jesus Christ, who of his abundant Mercy hath begotten us again. — Not only Mercy, but abundance of Mercy. So James 1.18. Of his own free-will begot hee us. And that in John 1.13. Wee were born again, not of blood, nor of the will of the flesh, nor of the will of man: But of God.

Not of blood] Nor great men, nor good men can do it. Regene­ration comes not by Generation.

Nor of the will of the flesh] Our will is but a fleshly will, and can­not beget a spiritual nature.

Nor of the will of man] It is not all the indeavours of holy men, who labour to do us good, can do it.

But the Will of God] It is a mercy wee give least concurrence to, of all other. When wee have Grace, then wee are helpers for the growth, and increase of Grace: but who shall give Grace?

When the Candle is lighted, it will burn; but none but God can light up the Candle.

In after Sanctification wee concurre: There is no concurrence in Regeneration.

This is the freest Mercy of all other. When God hath wrought Grace, there is some ingagement for God to go on: but there is nothing to move him to bestow Grace. Here is the ground: His heart is taken; therefore hee sanctifies us.

His heart is taken with us; therefore

4. Hee glorifies us. As our Justification, so our Sanctification, and Glorification arise from the same ground: His heart is taken with us.

The Papists indeed would have us to merit Heaven. And the Councel of Trent denounce a curse upon those, who say, Quid sunt om­nia opera ad tantam glori­am! Bern. Si homo mille annis serviet. A Ju­stified person cannot merit Heaven. But alas! What are all our deserts to this Glory! If a man should serve God, and suffer a thousand years, what were this to merit eternity in Glory?

No, here is the ground of all. His heart is taken with us, and therefore hee glorifies us. And so the Scripture speaks plain, Eph. 2.5. By Grace yee are saved. And lest hee should never make it firm enough, hee adds, in the 8, and 9. verses, By Grace yee are saved — not of works.

So that you see into what to resolve the higher streams of his Love: his chusing us, his justifying, his sanctifying, and his glori­fying us. His heart is taken with us — therefore hee chose us; therefore hee justifies us, &c.

2. As you may see into what to resolve all the higher: So the lower streams of his love to his Church. All into this. His heart is taken with his Church.

His heart is taken with us; therefore hee doth protect us.

His heart is taken with us; therefore hee will preserve us.

His heart is taken with us; therefore hee will support us.

His heart is taken with us; therefore hee will deliver us.

All the good wee have in Hand, and all the good wee have in Hope: All the Mercies bestowed, and all those which God is be­stowing on us: Look upon all as a continued threed spun out of the bowels of Free-Grace, and Mercy.

God hath done great things for us; and from this they have arisen: His Heart is taken with us, his Love towards us, Jer. 31.3, 4. I loved thee with an everlasting love; — therefore with loving-kindness have I drawn thee.

Alas! If God had looked upon us, and taken either ground or motive from any thing in us, to do this for us, wee should ne­ver have injoyed it.

1. There was no ground, no foundation of desert in us. (Wee abhorre the thoughts of it) for God to raise such a fabrick of mercy upon, as hee hath done.

If any thing in his Church were the foundation of the structure of mercy, which wee expect God to raise, wee might look for a mean building. Such weak foundations must have as weak a stru­cture. A building must bee proportionable to the foundation. But seeing Gods own heart is the foundation; his own mercy and good will towards us, which is so strong, so firm, so full a foun­dation: Hence it is, that wee may expect a structure of mercy suitable to the foundation.

And, as this is the foundation of all those great and stupendious things, which God hath done for us: So it is a ground for us to expect, that God will yet do greater things for us, than ever hee hath done.

Indeed, when wee look upon our selves, wee are at an end in our thoughts, and think God is at an end in his Mercy: but when wee look up toward God, and see there the ground of what wee have, this keeps up our hearts from sinking, and causes us to look upon all wee have, as an earnest of more.

Men that are at the top of an high place, if they look downwards, their eyes dazle, and their heads grow dizzy: but if they look up towards Heaven, they recover themselves again. God hath rai­sed us up to some height of mercy; and if wee look downwards, if wee look upon our selves, wee are driven past the utmost of our thoughts: but let us look up to Heaven, whence this mercy wee have, hath its spring and foundation, and wee shall quickly re­cover.

Though there bee nothing in us; yet there is something in God; and that which is in God is the ground of this mercy; and there­fore will hee go on in the wayes of his own mercy.

I have often thought within my self; how far God at this time [Page 73] hath out-gone his people in Mercy.

Hee hath not only out-gone the deservings of his People, but out-gone the desires of his people, the prayers of his People. And consulting below, I am ready to think God is at an end of his Mercy.

But, when I recover my self, and look upon the ground of Gods doing good to his Church and People: Not to bee any goodness in the Church: but meerly his own goodness: This doth revive mee again; put heart into mee that God will yet do greater things for his Church, than yet hee hath done.

As I said before; when God doth execute Judgements upon his Church, hee adds Judgement to Judgement: so much more, when hee comes in a way of Mercy to his Church, hee adds Mercy to Mercy.

God is oftentimes weary in going on in a way of Judgement, because the exercise of his Judgements are drawn out by us, our sins. Hee is said not to afflict willingly: and his Judgements hee calls his strange work. It is not so natural to God, and therefore he is quickly weary of it.

But God is never weary of the exercise of his Mercie; and there­fore hee goes on to adde Mercy to Mercy. Wee say, the Bee gives Hony naturally; the sting only, when shee is forced to it: So God, it is natural to him to shew Mercy, but hee is provoked to exer­cise Judgement.

Hence hee is called the Father of Mercies, begets Mercy. Mercy is the Issue of God, most natural to God; and being so, hence Mercy pleaseth him. Actions of Nature are Actions of Delight. God is ne­ver so well pleased with any carriage towards his Church, as those which are in the wayes of mercy.

Nay, if hee do afflict his Church, it is to shew Mercy. Mercy is the end of all his dealings towards his Church; and therefore Mercy being so natural, so pleasing; and that the Mercy of God is the ground of his expressions of love to us, as it is: though our sins may draw out the expressions of his Justice; yet his Mercy doth arise from himself: Hence wee may have a ground to expect yet greater things than ever.

6. Consectary.

If the heart of Christ bee so much taken with his Church. Then see with what confidence wee may pray for the good of the Church of Christ. Christs heart is taken with it.

A man may pray for himself, and doubt of hearing, because hee is not able to make out his particular interest in Gods Love. But if a man pray for the good of the Church, hee is sure to have hearing, because the heart of Christ is taken with it.

Let us then make use of all our interest and acquaintance in Heaven, in the behalf of the Church at this time.

• [Page 74]1. It is a thing, which God commands.
• 2. A thing, which God expects.
• 3. A thing, which God rewards.
• 4. A thing, which God threatens the neglect of.

Much might bee said to move you. Your good, and your evil lies in the Churches. As Jeremy used this as an argument, why, to pray for the civil estate of Babylon; because in the peace thereof they should have peace: if theirs in Babylons, how much more ours in Sions?

7. Consectary.

If the heart of Christ bee so much taken with his Church, Then what will become of those, who are enemies to his Church and People!

Is the heart of Christ so much taken with his Church and People. Then woe bee to them that offend his Church. If you touch them, you touch the apple of his eye.

Gods People are dear to God. They are his Spouse, his Children, his Members, purchased with the price of his bloud; his inheri­tance, his Portion, all his commings-in. Those hee dyed for, shed his bloud for, one drop whereof is worth a thousand Worlds. And therefore those whom hee was content to shed his bloud for, certainly hee doth more esteem than all the World besides.

Wee say, whiles the Iron is in its own nature, you may handle it, and meddle with it; but if once the nature of fire bee added unto it, if you touch it, it will burn you: So whiles the Children of God, are but the Children of men, you may deal with them as with other men; but if once the nature of God bee stamped on them, the Image of Christ bee drawn upon them, it will bee dan­gerous for you to meddle with them, least fire break out of their mouth to devoure you.

Wee read, Zach. 12.3. God said, hee would make his Church a burthensome stone, &c.

St. Jerom on that place saith, it was a Metaphor taken from the custome of the Jews, who to try their strength, had at the gates of the City great stones; if they could lift them, well and good; but if not, they crushed themselves with them: So God will make his Church a burthensome stone. Whoever lifteth at it, shall crush himself; whoever seeks to hurt it, shall ruine himself. You see it in Pharaoh, Haman, Achitophel, Julian.

Haman lifted so long at this stone, that it fell on him at last, and crushed him.

Pharaoh followed the Children of Israel so long, that hee could not return at last, but was overwhelmed in the Waters.

Julian attempted it so long, till at last himself was over­thrown.

Hee that shoots in a Peece over-charged, strikes down himself, not that which hee aimed at. Hee who intends evil against the Church, shoots in a Peece over-charged, and is sure to bee struck down with his own recoil.

Wee see it in our dayes. They who have digged pits for us, have fallen into them themselves. They who laid snares for us, in them is their own foot taken. They have but made Rods for their own backs; paved a way to their own destruction; digged graves to bury themselves, in seeking our ruine.

The Scepter of Christ hath been too strong for the Principality of Satan, hee hath a Rod of Iron; a Scepter of Power, Eris sub pedi­bus. an arm of strength, to crush in peeces all his enemies. And therefore as Pi­lates wife said of Christ; Have nothing to do with that just man: So I to thee, seest thou a godly man? beware of having any thing to do with him, by way of offence. For their Angels alway behold the face of their heavenly Father.

8. Consectary.

If the heart of Christ bee so much taken with his Church, Then see here the Ground of Acceptation of the services of his people.

God being taken with the Persons, is taken with the perfor­mances of his People. Hee had respect to Abel, and then to his Offering. Christ, his heart was taken with the person, and then with his performance.

Hence Christ saith to his Church, Cant. 2.14. Let mee see thy Countenance, let mee hear thy voice: for thy Countenance is comely, and thy voice is sweet.

Indeed, if Acceptation should arise from the worthiness of our duties, wee should never look to bee accepted. There is so much sin in our services, so much evil in our good, so much coldness in our best heats, so much formality in our chiefest power, so much deadness in our best life, so much of the World, so much of our earth in our imployments for Heaven. And if Acceptation should arise from any worth in them, wee should bee sure to miss of it: But arising from his good will and Mercy to us, his heart being first taken with us, is taken with our performances. Hence the Assu­rance of Acceptation.

Nay, and not only of our purest and perfectest services; but even of our poor and imperfect duties, such as wee throw away for dead, and cast prayers, Cant. 5.1. Hee drinks the Milk as well as the Wine.

Wee look upon a prayer accompanied with deadness, distra­ction, as a cast prayer. Oh! say wee, how can God accept of such impure, imperfect services!

But hence it ariseth not from the excellency of your prayers, but from the indulgency of his Grace. It is the voice of his Spouse, [Page 76] though never so weak. It is the cry of a Member of his, though never so faint. And hee can put his odours, his incense to them, though never so impure, and make them acceptable, Rev. 8.4.