A Body of Practical Divinity

a breach of God's Royal Law, 1 John 3.4. Sin is a transgression of the Law: It is Crimenlaesae Majestatis, High Treason against Heaven. What greater injury can be offered to a Prince, than to trample upon his Royal Edicts? Neh. 9.26. They have cast thy Laws behind their Backs.

2. Sin is a contumacious affront to God, 'its a walking contrary to him, Lev. 26.40. the Hebrew word for sin, Pashang, signifies Rebellion ; sin flies in the Face of God, Job 15.25. He stretcheth out his hand against God ; we ought not to lift up a thought against God, much less to lift up an hand against him; but the sinner doth so; Sin is Deicidium, it would not only un-throne God, but Ungod him, if Sin could help it God should be no longer God.

3. Sin is injurious to God as it is an act of high ingratitude. God feeds a sinner, Screens off many evils from him, yet he not only forgets God's Mercies, but abuseth them, Hos. 2.8. I gave her Corn and Wine and Oil, and multiplied her Silver, which they prepared for Baal. God may say, I gave thee Wit, Health, Riches, which thou hast employed against me. A sinner makes an Arrow of God's Mercies, and shoots at him, 2 Sam. 16 17. Is this thy kindness to thy friend? did God give thee life to sin? Did he give thee Wages to serve the Devil? O what an ungrateful thing is sin! Ingratitude forfeits Mercy, as the Merchant doth his Goods by not paying custom.

3. Sin is evil in its nature, as it is a foolish thing, Luk. 12.20. 〈 in non-Latin alphabet 〉 , Thou Fool, this night shall thy Soul be required of thee. 1 Sam 13.13. Is it not foolish to prefer a short Lease before an Inheritance? a sinner prefers the pleasures of sin for a season, before those pleasures which run at God's right hand for evermore. Is it not folly to gratify an Enemy? Sin gratifies Satan. Mortalium errores epulae sunt daemonum. Men's sins feast the Devil. Is it not folly for a Man to be felo de se, guilty of his own destruction, to give himself Poison? a Sinner hath an hand in his own Death, Prov. 1.18. They lay wait for their own blood, no creature did ever willingly kill itself but Man.

4. Sin is a polluting thing. Sin is not only a defection, but a pollution, tis as rust to Gold, as a stain to Beauty, 'tis called filthiness of Flesh and Spirit, 2 Cor. 7.1. it makes the Soul red with guilt, and black with filth, quanta saeditas vitiosae mentis! Cicero. This filth of sin is inward. A spot in the Face may easily be wiped off, but to have the Liver and Lungs tainted is far worse; sin hath got into the Conscience, Tit. 1.15. sin defiles all the faculties, the Mind, Memory, Affections, as if the whole Mass of Blood were corrupted, sin pollutes and fly-blows our holy things: the Leper in the Law if he had touched the Altar, the Altar had not cleansed him, but he had polluted the Altar; an Emblem of sins Leprosy spotting our holy things.

5. Sin is a debasing thing, it degrades us of our honor, Dan. 11.25. In those days shall stand up a vile person; this was spoken of Antiochus Epiphanes who was a King, and his name signifies illustrious, but sin had made him vile; sin blots a Mans name, nothing so turns a Mans Glory into shame as sin doth, sin makes one like a Beast, Psal. 49.20. 'tis worse to be like a Beast, than to be a Beast, 'tis no shame to be a Beast, but it is a shame for a Man to be like a Beast, Lust makes a Man Brutish, and Wrath makes him Devilish.

6. Sin is an enslaving thing. A sinner is a Slave when he sins most freely. Grave servitutis jugum, Cicero. Sin makes Men the Devils Servants. Satan bids them sin, and they do it, he bid Judas betray Christ, and he did it; he bid Ananias tell a Lye, and he did it, Act. 5.3. when a Man commits a sin he is the Devils Lacky, and runs on his errand, they who serve Satan have such a bad Master, that they will be afraid to receive their Wages.

7. Sin is an unsavory thing, Psal. 14.3. They are altogether become filthy, in the Hebrew, neelachu they are become stinking ! sin is very noisome to God, that person who shall Worship in God's House, yet live in the sin of uncleanness, let him be perfumed with all the Spices of Arabia his Prayers are unsavory, Isa. 1.13. Incense is an abomination to me; therefore God is said to behold the Proud afar off, Psal. 138.6. He will not come near the Dung-hill sinner, that hath such noisome Vapours coming from him.

8. Sin is a painful thing, it costs Men much labor and pains to accomplish their wicked designs▪ Jer. 9.5. They weary themselves to commit iniquity. Peccatum est sui ipsius paena. What pains did Judas take to bring about his Treason? He goes to the High Priest, and then after to the Band of Soldiers, and then back again to the Garden: What pains did the Powder-traiters take in digging through a thick Stone Wall? what pains in laying their Barrels of Powder, and then covering them with Crows of Iron? How did they tire out themselves in sins Drudgery, Chrysostom saith Virtue is easier than Vice. 'It is easier to be sober than intemperate. 'It is easier to serve God than to follow sin. A wicked man sweats at the Devils Plough, and is at great pains to Damn himself.

9. Sin is a disturbing thing. Whatever defiles disturbs. Sin breaks the peace of the Soul. Isa. 57.21. No peace to the Wicked. When a Man sins presumptuously he stuffs his Pillow with Thorns, and his head will lie very uneasy when he comes to die. Sin causeth a Trembling at the Heart. When Spira had sin'd he had a Hell in his Conscience, he was in that horror that he professed he envied Cain and Judas. Charles the ninth who was guilty of the Massacre in Paris, was afterwards a terror to himself, he was frighted at every noise, and could not endure to be waked out of his sleep without Music. Sin breaks the peace of the Soul. Cain in killing Abel stabbed half the World at a blow, but could not kill the Worm of his own Conscience. Thus you see what an evil sin is in the nature of it, and had not we need pray, Deliver us from Evil.

3. Look upon sin in the Judgment and opinion of the Godly, and it will appear to be the most prodigious evil.

1. Sin is so great an evil, that the Godly will rather do anything than sin, Heb. 11.24. Moses chose rather to suffer with the People of God, than to enjoy the pleasures of sin. The Primitive Christians said, Ad leonem potius quàm lenonem, they chose rather to be devoured by Lions without, than Lusts within. Irenaeus was carried to a place where was a Cross on one side and an Idol on the other, and he was put to his choice either to bow to the Idol or suffer on the Cross, and he chose the latter; a Wise Man will choose rather to have a rent in his Coat than in his Flesh. The Godly will rather endure outward sufferings, than a rent in their Conscience. So great an evil is in sin, that the Godly will not sin for the greatest gain, they will not sin though' they might purchase an estate by it; nay, though' they were sure to promote God's Glory by it.

2. The Godly testify sin is a great evil, in that they desire to die upon no account more than this, that they may be rid of sin; they are desirous to put off the clothing of the Flesh, that they may be unclothed of sin. It is their greatest grief that they are troubled with such Inmates, they have the stirrings of Pride, Lust, Envy. It was a cruel Torment Mezentius used, he tied a dead Man to a living: Thus, a Child of God hath corruption joined with Grace, here is a dead Man tied to the living. So hateful is this, that a believer desires to die for no other reason more than this, that death shall free him from sin. Sin brought death into the World, and death shall carry sin out of the World. Thus you see in the opinion of the Godly, sin is the most hyperbolical and execrable evil.

4. Look upon sin in the comparative, and it will appear to be the most deadly evil. Compare what you will with it;

• 1. Affliction,
• 2. Death,
• 3. Hell;

And still sin is worse.

First, Compare sin with affliction ; there is more evil in a drop of sin than in a Sea of affliction.

1. Sin is the Cause of affliction, the cause is more than the effect. Sin brings all mischief, 〈 in non-Latin alphabet 〉 , &c. Chrysost. Sin hath sickness, Sword, Famine, and all Judgments in the Womb of it. Sin rots the name, consumes the estate, wastes the radical moisture, as the Poets • ain of Pandora 's Box, when it was opened, it filled the World full of Diseases: when Adam broke the Box of Original Righteousness, it hath caused all the Penal evils in the World. Sin is the Phaeton that sets the World on Fire. Sin turned the Angels out of Heaven, and Adam out of Paradise; 〈 in non-Latin alphabet 〉 . Chrys. Sin causeth Mutinies, Divisions, Massacres, Jer. 47.6. O thou Sword of the Lord, how long will it be ere thou be quiet? the Sword of God's justice lies quietly in the Scabbard, till sin draws it out, and whets it against a Nation, so that sin is worse than affliction, it being the cause of it; the cause is more than the effect.

2. God is the author of affliction, Amos 3.6. Is there any evil in a City and the Lord hath not done it? it's meant of the evil of affliction. God hath an hand in affliction, but no hand in sin! God is the cause of every action, so far as it is Natural, but not as it is Sinful. He who makes an instrument of Iron is not the cause of the Rust or Canker which corrupts the Iron. So God made the Instrument of our Souls, but the Rust and Canker of sin which corrupts our Souls God never made; Peccatum Deus non fecit, Austin. God can no more act evil than the Sun can darken. In this sense sin is worse than affliction; God hath an hand in affliction, but disclaims having any hand in sin.

3. Affliction doth but reach the Body and make that miserable, but sin makes the Soul miserable. The Soul is the most noble part, 〈 in non-Latin alphabet 〉 , Macar. The Soul is a Diamond set in a ring of Clay; it is excellent in its Essence, a Spiritual, immortal substance; excellent in the Price paid for it, redeemed with the Blood of God, Act. 20.28. it is more worth than a World, the World is of a courser make, the Soul of a finer spinning, in the World we see the Finger of God, in the Soul the Image of God. To have the precious Soul endangered, is far worse than to have the Body endangered. Sin wrongs the Soul, Prov. 8.36. Sin casts this Jewel of the Soul over-board. Affliction is but Skin deep, it can but take away the Life, but sin takes away the Soul, Luk. 12.20. the loss of the Soul is an unparalleled loss, it can never be made up again. God (saith St. Chrysostom ) hath given thee two Eyes, if thou losest one thou hast another, but thou hast but one Soul, and if that be lost, it can never be repaired. Thus sin is worse than affliction, one can but reach the Body, the other ruins the Soul; is there not great reason then, that we should often put up this Petition, deliver us from evil?

4. Afflictions are good for us, Psalm. 119.71. It is good for me that I was afflicted ; many can bless God for affliction. Affliction humbles, Lam. 3.19. remembering my affliction, the Wormwood and the Gall, my Soul hath them still in remembrance, and is humbled in me ; afflictions are compared to thorns, Hos. 2.8. these Thorns are to prick the Bladder of Pride. Affliction is the School of Repentance, Jer. 31.18. Thou hast chastised me and I was chastised, I Repented. The Fire being put under the Still, makes the Water drop from the Roses: the fire of Affliction makes the Water of Repentance drop from the Eyes. Affliction brings us nearer to God. The Loadstone of Mercy doth not draw us so near to God, as the Cords of Affliction. When the Prodigal was pinched with want, then saith he, I will arise and go to my father, Luke 15.18. Afflictions prepare for glory. 2 Cor. 4.17. This light affliction works for us an eternal weight of glory ; the Limner lays his Gold upon dark colors: so God lays first the dark colors of affliction, and then the Golden color of Glory. Thus Affliction is for our good, but sin is not for our Good; it keeps good things from us, Jer. 5.25. Your sins have withholden good things from you ; sin stops the current of God's Mercy, it precipitates men to ruin. Manasseh's affliction brought him to humiliation, but Judas his sin brought him to desperation.

5. A man may be afflicted, and his Conscience may be quiet. Paul's feet were in the stocks, yet he had the Witness of his Conscience, 2 Cor. 1.12. the Head may ache, yet the Heart may be well, the outward Man may be afflicted, yet the Soul may dwell at ease, Psal. 25.13. the Hail may beat upon the Tiles of the House, when there is Music within, in the midst of outward pain, there may be inward peace. Thus in affliction Conscience may be quiet: but when a Man commits a presumptuous scandalous sin, Conscience is troubled; 〈 in non-Latin alphabet 〉 , by defiling the purity of Conscience, we lose the peace of Conscience, when Spira had sinned, and abjured the Faith, he was a terror to himself, he had an Hell in his Conscience.

Tiberius the Emperor, felt such a sting in his Conscience that he told the Senate he suffered death daily.

6. In Affliction we may have the Love of God. Afflictions are love tokens, Rev: 3.19. as many as I love I rebuke. Afflictions are sharp arrows, but shot from the Hand of a loving Father. If a Man should throw a Bag of Money at another, and it should bruise him a little, and raise the Skin, he would not be offended, but take it as a fruit of love: so when God bruiseth us with affliction, it is to enrich us with the Golden Graces of his Spirit, all is love, but when we commit sin God withdraws his love; 'tis like the Sun overcast with a Cloud, nothing appears but anger and displeasure. When David had sinned in the matter of Uriah, 2 Sam. 11.27. the thing that David had done displeased the Lord.

7. There are many encouragements to suffer affliction. God himself suffers with us, Isa. 63.9. In all their afflictions he was afflicted ; God will strengthen us in our sufferings, Psal. 37.39. He is their strength in the time of trouble. Either God makes our burden lighter, or our Faith stronger. He will compensate and recompense our sufferings, Mat. 19.29. Everyone that hath forsaken Houses or Lands for my name sake, shall receive an hundred fold, and inherit Life everlasting. Here are encouragements to suffer affliction, but there is no encouragement to sin ! God hath brandish'd a flaming Sword of threatenings to deter us from sin, Psal. 68.21. God shall wound the Hairy scalp of such an one as goes on still in his trespasses. There is a flying Roul of Curses which enter into the House of a sinner, Zac. 5.4. if a Man sin, be it at his peril, Deut. 32.42. I will make mine Arrows drunk with Blood. God will make Men weary of their sins or he will make them weary of their Lives. Thus sin is worse than Affliction, there are Encouragements to suffer Affliction, but no Encouragement to sin.

8. When a Person is afflicted, only he himself suffers, but by sinning openly he doth hurt to others.

1. He doth hurt to the Unconverted ; one man's sin may lay a stone in another man's way, at which he may stumble and fall into Hell; O the Evil of scandalous Sin ! some are discouraged, others hardened ; thy sinning may be a cause of another's damning, Mal. 2.7, 8. The Priests going wrong caused others to stumble.

2. He doth hurt to the Converted ; by an open scandalous sin he offends weak Believers, and so sins against Christ, 1 Cor. 8.12. Thus sin is worse than Affliction, because it doth hurt to others.

9. In Afflictions the Saints may Rejoice, 1 Thes. 1.6. Ye received the Word in much Affliction with Joy, Heb. 10.34. Ye took joyfully the spoiling of your Goods. Aristotle speaks of a Bird that lives among Thorns, yet sings sweetly; so a Child of God can rejoice in Affliction, St. Paul had his Prison-songs, Rom. 5.3. We glory in Tribulation, 〈 in non-Latin alphabet 〉 , the Word, signifies an Exuberancy of Joy, a Joy with Boasting and Triumph. God doth oft pour in those Divine Consolations as cause the Saints to rejoice in Afflictions; they had rather have their Afflictions, than want their Comforts; God doth candy their Wormwood with Sugar, Rom. 5.5. You have seen the Sun shine when it rains. The Saints have had the shining of God's Face, when Affliction hath rained and dropped upon them. Thus we may rejoice in Affliction, but we cannot rejoice in sin, Hos 9.1. Rejoice not O Israel, for Joy, as other people, for thou hast gone a Whoring from thy God. Sin is Matter of Shame and Grief, not of Joy. David having sin'd in numbering of the people, His Heart smote him, 2 Sam. 24.10. as the pricking of a Vein lets out the Blood: so when sin hath pricked the Conscience, it lets out the Joy.

10. Affliction is a Magnifying of a Person, Job 7.17. What is Man that thou shouldest magnify him, and visit him every morning? That is, visit him with Affliction.

How do Afflictions magnify us?

Answ. 1. As they are signs of Son-ship, Heb. 12.7. If ye endure Chastening, God deals with you as Sons. Every Print of the Rod is a Badge of Honor.

2. As the sufferings of the Godly have raised their Fame and Renown in the World▪ the Zeal and Constancy of the Martyrs in their Suffering have Eterniz'd their Name: O how Eminent was Job for his Patience! I am. 5.11. Ye have heard of the Patience of Job. Job the Sufferer was more Renown'd than Alexander the Conqueror. Thus Afflictions Magnifie a Person, but sin doth not magnify, but vilify him. When Eli • s Sons had sin'd, and prophan'd their Priesthood, they turned their glory into shame; the Text saith, They made themselves Vile, 1 Sam. 3.13. Sin casts an indelible Blot on a man's Name, Prov. 6.32, 33. Whoso commits Adultery with a Woman, a Wound and Dishonor shall he get, and his Reproach shall not be wiped away.

11. A man may suffer Affliction and bring Honor to Religion. Paul's Iron Chain, made the Gospel wear a Gold Chain; suffering Credits, and propagates the Gospel: but committing of sin brings a Dishonor and Scandal upon the ways of God. Cyprian saith when in the Primitive Times a Virgin who vowed herself to Religion, had defiled her Chastity, Totum Ecclesiae Caetum erubescere, Shame and Grief filled the face of the whole Congregation. When scandalous sins are committed by a few, they bring a Reproach upon all that profess. As three or four brass shillings in a sum of Money make all the rest suspected.

12. when a man's Afflictions are upon a good Account, that he uffers for Christ, he hath the Prayers of God's People. 'It is no small privilege to have a stock of Prayer going; 'tis like a Merchant that hath a part in several Ships: Suffering Saints have a large share in the Prayers of others, Acts 12.5. Peter was in Prison, but Prayer was made without ceasing of the Church to God for him. What greater Happiness than to have God's Promises▪ and the Saints Prayers? But when a Man sins presumptuously and scandalously, he hath the Saints bitter Tears, and just Censures; he is a burden to all that know him, as David speaks in another Case, Psal. 31.11. They that did see me without fled from me. So a scandalous sinner, the People of God fly from him; he is like an infected person, everyone shuns and avoids him.

13. Affliction can hurt a Man only while he is living, but sin doth hurt when he is dead; as a Mans Virtues and Alms may do good when he is dead: so a Mans sin may do Mischief when he is dead. When a Spider is killed, the Poison of it may do hurt: so the Poison of an Evil Example may do much hurt, when a man is in his Grave. Affliction at most can but last a Mans Life, but his sin lives and doth hurt when he is gone. Thus you see sin is far worse than Affliction.

2. Sin is worse than Death, Aristotle calls Death 〈 in non-Latin alphabet 〉 , the Terrible of Terribles, and Job calls it The King of Terrors, Job 18.14. but sin is more deadly than Death itself.

First, Death though' it be painful, yet it were not hurtful but for sin. It is sin that imbitters Death, and makes it sting, 1 Cor. 15.56. The Sting of Death is sin. Were it not for sin, though' Death might kill us, it could not curse us. Sin poisons Deaths Arrow, so that sin is worse than death, because it puts a sting into Death.

Secondly, Death doth but separate between the Body and the Soul: but sin (without Repentance) separates between God and the Soul, Judge. 18.24: Ye have taken away my God's, and what have I more? Death doth but take away our Life from us; but sin takes away our God from us. So that sin is worse than Death.

Thirdly, Sin is worse than Hell. In Hell there is the Worm and the Fire, but sin is worse.

1. Hell is of God's making, but sin is none of his making. 'It is a Monster of the Devils Creating.

2. The Torments of Hell are a burden only to the sinner; but sin is a burden to God, Amos 2.13. I am pressed under you, as a Cart is pressed that is full of Sheaves.

3. In Hell-Torments there is something that is Good. There is the Execution of God's Justice; there is justice in Hell, but sin is the most unjust thing: It would rob God of his Glory, Christ of his Purchase, the Soul of its Happiness. So that it is worse than Hell.

Fifthly, Look upon sin in the manner of its Cure ; it cost dear to be done away. The Guilt of sin could not be removed, but by the Blood of Christ, he who was God must die and be made a Curse for us before sin could be remitted. How horrid is sin that no Angel or Arch-Angel, nor all the Powers of Heaven could procure the Pardon of sin, but it cost the Blood of God. If a Man should commit an Offence, and all the Nobles should kneel upon their Knees before the King for him; but no Pardon could be had unless the King's Son be Arraigned and suffer Death for him; all would conceive it was an horrible Fact that must be the cause of this: such is the case here, the Son of God must die to appease God's Anger for our sins. O the Agonies and Sufferings of Christ! 1. In his Body ; his Head Crown'd with Thorns, his Face spit upon, his Side pierced with the Spear, his Hands and Feet nailed,— Totum pro vulnere Corpus. —2. He suffered in his Soul, Mat 26.38. 〈 in non-Latin alphabet 〉 , My Soul is exceeding sorrowful unto Death. He drank a bitter Cup mingled with Curses; which made him though' he were sanctified by the Spirit, supported by the Diety, comforted by Angels, sweat great Drops of Blood, and cry out upon the Cross, My God, why hast thou forsaken me? All this was to do away our sin; view sin in Christ's Blood and it will appear of a Crimson Colour.

Sixthly, Look upon sin in the dismal Effects of it, and it will appear the most horrid prodigious Evil, Rom. 6.23. The Wages of sin is Death, that is, the Second Death, Rev. 21 8. Sin hath shame for its Companion and Death for its Wages. A wicked man knows what sin is in the Pleasure of it, but doth not know what sin is in the Punishment of it. Sin is Scorpio pungens, it draws Hell at the heels of it. This hellish Torment, consists of two Parts.

1. Poena damni, the Punishment of Loss, Mat. 7.23. Depart from me. It was a great trouble to Absalom that he might not see the Kings face; to lose God's Smiles, to be banished from his Presence, in whose Presence is fullness of Joy, how sad and tremendous! this word Depart saith Chrysostom is worse than the fire. Sure sin must be the Greatest Evil which separates us from the Greatest Good.

2. Poena sensus, the Punishment of Sence, Mat 25.41. Depart from me, ye cursed, into everlasting Fire, prepared for the Devil and his Angels. Why, might sinners plead, Lord, if we must depart from thee, let us have thy Blessing ; no, Go ye Cursed. But if we must depart from thee, let it be into some place of Ease and Rest ; no, go into fire. But if we must into the fire, let it be but for a little time ; let the fire be quickly put out; no, go into everlasting fire. But if it be so that we must be there, let us be with good Company; no, with the Devil and his Angels. O what an Evil is sin? All the Torments of this Life are but Ludibrium & Risus, a kind of sport to Hell-Torments; what is a burning Fever, to the burning in Hell? It is called the Wrath of the Almighty, Rev. 19.15. The Almighty God inflicts the Punishment, therefore it will be heavy; a Child cannot strike very hard, but if a Giant strike he kills with a Blow. To have the Almighty God to lay on the stroke, it will be intolerable. Hell is the EMPHASIS of Misery. The Body and Soul which have sin'd together, shall suffer together; and these Torments shall have no Period put to them, Rev. 9.6. They shall seek Death, and shall not find it. Rev. 24.11. And the Smoak of their Torment ascendeth forever and ever. Here the wicked thought a Prayer long, a Sabbath long; but how long will it be to lie upon Beds of Flames forever; this word ever breaks the Heart. Thus you see sin is the most deadly and execrable Evil; look upon it in its Original, in its Nature, in the Judgment and Estimate of the Wise; look upon it comparatively, it is worse than Affliction, Death, Hell; look upon it in the manner of Cure, and in the dismal Effect, it brings Eternal Damnation; is there not then a great deal of Reason that we should make this Prayer, Deliver us from Evil ?

Use 1. Branch I. Is Sin such a deadly, pernicious Evil, the Evil of Evils? See then what it is we are to pray most to be delivered from, and that is from Sin. Our Savior hath taught us to pray, Deliver us from Evil. Hypocrites pray more against Temporal Evils than Spiritual. Pharaoh prayed more to have the Plague of Hail and Thunder to be removed, than his hard Heart should be removed, Exod. 9.28. The Israelites prayed, Tolle Serpentes, Take away the Serpents from us more than to have their sin taken away, Numb. 21.8. The Hypocrites prayer is Carnal, he prays more to be cured of his Deafness and Lameness than of his Unbelief. More that God would take away his Pain, than take away his sin. But our Prayer should be, Deliver us from Evil. Spiritual Prayers are best; hast thou a diseased Body? Pray more that the Disease of thy Soul may be removed than thy Body, Psal. 41.4. Heal my Soul, for I have sinned. The Plague of the Heart is worse than a Cancer in the Breast. Hast thou a Child that is crooked? Pray more to have its Unholiness removed than its Crookedness; spiritual Prayers are more pleasing to God, and are as Music in his Ears. Christ hath here taught us to pray against sin, Deliver us from Evil.

II. Branch. If sin be so great an Evil, then admire the Wonderful Patience of God that bears with Sinners. Sin is a breach of God's Royal Law, it strikes at his Glory; now, for God to bear with sinners who so provoke him, it shows admirable Patience; well may he be called, The God of Patience, Rom. 15.4. It would tire the Patience of the Angels to bear with men's sins one day; but what doth God bear? How many Affronts and Injuries doth he put up? God sees all the Intreagues and horrid Impieties committed in a Nation, Ier. 29.23. They have committed Villany in Israel, and have committed Adultery, even I know, and am a Witness, saith the Lord. God could strike men dead in their sins, but he forbears and respites them. My thinks I see the Justice of God with a flaming Sword in his Hand ready to strike the Stroke, and Patience steps in for the sinner; Lord Spare him a while longer. My thinks I hear the Angels saying to God, as the King of Israel to the Prophet, 2 King. 6.21. Shall I smite them, shall I smite them? Lord, here is such a sinner, shall I smite him? Shall I take off the Head of such a Drunkard, Swearer, Sabbath-breaker? And God's Patience saith as the Dresser of the Vineyard, Luke 13.8. Let him alone this year, O the infinite Patience of God, that sin being so Great an Evil, and so Contrary to God, he should bear with sinners so long, 1 Sam. 24.19. If a man find his enemy, will he let him go well away? God finds his Enemies, yet he lets them go, he is not presently avenged on them? Every sin hath a voice to cry to God for Vengeance. Sodom's sin cried, Gen. 18.20. yet God spares men; But let not sinners presume upon God's Patience▪ if they repent not, long forbearance is no forgiveness; God's Patience abused will leave men more inexcusable.

III. Branch. If Sin be so great an Evil, then there is no sin little. There's no little Treason ; every sin strikes at God's Crown and Dignity; and in this sense it may be said, as Job 22.5. Are not thy Iniquities infinite? The least sin (as the Schoolmen say) is infinite objective, because it is committed against an infinite Majesty. And besides, nothing can do away sin, but that which hath an Infiniteness in it. For though' the Sufferings of Christ (as Man) were not infinite, yet the Divine Nature did shed forth an Infinite Value and Merit upon his Sufferings, So that no sin is little, there is no little Hell for sin; as we are not to think any of God's Mercies little, because they are more than we can deserve: so neither are we to think any of our sins little, because they are more than we can answer for. That sin we esteem lightest, without Christ's Blood will be heavy enough to sink us into Perdition.

IV. Branch. If Sin be so great an Evil, then see whence all personal or national Troubles come ; they come from the Evil of Sin ; our Sins grow high, that makes our Divisions grow wide: Sin is the Achan that troubles us, it is the Cockatrice's Egg, out of which comes a fiery flying Serpent. Sin is like Phaeton, who (as the Poets fain) driving the Chariot of the Sun, set the World on fire. Sin like the Planet Saturn hath a Malignant Influence; Sin brings us into straits, 2. Sam. 24.14. David said unto Gad, I am in a great Streight, Ier. 4.17. As Keepers of a field are they against her round about : As Horses or Deer in a field are so enclosed with Hedges, and so narrowly watched, that they cannot get out: so, Jerusalem was so close besieged with Enemies, and watched that there was no escape for her. Whence was this? Ver. 18. This is thy Wickedness. All our Evils are from the Evil of Sin. The Cords that pinch us are of our own twisting. Flagitium & flagellum sunt tanquam Acus & Filum. Sin raiseth all the Storms in Conscience; the Sword of God's Justice lies quiet till Sin draws it out of the scabbard, and makes God whet it against a Nation.

V. Br. If sin be so great an Evil, then how little Reason hath any one to be in Love with sin? Some are so infatuated with sin, that they delight in it. The Devil can so cook and dress sin, that it pleaseth the sinners Palate, Job 20.12. Tho' Wickedness be sweet in his Mouth. Sin is as delightful to corrupt Nature as Meat to the Taste. Sin is a Feast on which Men feed their Lusts? but there's little cause to be so in love with sin, Job. 20.14. Tho' Wickedness be sweet in his Mouth, it is the Gall of Asps within him. To love sin is to hug an Enemy. Sin puts a Worm into Conscience, a Sting into Death, a Fire into Hell. Sin is like those Locusts, Rev. 9.7. On their Heads were as it were Crowns like Gold, and they had Hair as the Hair of Women; and their Teeth were as the Teeth of Lions; and they had Tails like Scorpions, and they had Stings in their Tails ; after the Womens Hair comes the Scorpions Sting.

VI. Br. If sin be so great an Evil, then what may we judge of them who make light of sin? as if there were no danger in it; as if God were not in earnest when he threatens sin; or as if Ministers were about a needless Work, when they Preach against sin. Some people make nothing of breaking a Commandment ; they make nothing of telling a Lie, of Couzening, of Slandering, nothing of living in the sin of Uncleanness; if you weigh sin in the Ballance of some men's Judgments, it weighs very light; but who are those that make so light of sin? Solomon hath described them, Prov. 19.9. Fools make a mock of sin, Stultus in vitia cito dilabitur, Isidor. Who but Fools would make light of that which grieves the Spirit of God? who but Fools would put such a Viperous sin in their Bosoms? Who but fools would laugh at their own Calamity, and make sport while they give themselves Poison.

VII. Br. If sin be so great an Evil, then I infer that there's no good to be gotten by Sin; of this Thorn we cannot gather Grapes. If Sin be so deadly an Evil, then we cannot get any profit by it; no man did ever thrive upon this Trade: Those Atheists said, Mal. 3 14. It is in vain to serve God, and what profit is it? But we may say more truly, what profit is there in Sin? Rom. 6.21. What Fr •• t had ye in those things, whereof ye are now ashamed? Where are your Earnings? what have you gotten by Sin? It hath shame for its Companion, and death for its Wages. What profit had Achan of his Wedge of Gold? That wedge seemed to cleave asunder his Soul from God: What profit had Ahab of the Vineyard he got unjustly? the Dogs licked his Blood, 1 King. 21.19. What profit had Judas of his Treason? For thirty pieces he sold his Savior and bought his own Damnation. All the Gain men get by their Sins, they may put in their Eye; nay, they must, and weep it out again.

VIII. Br. If Sin be so great an Evil, see then the Folly of those who venture upon sin, because of the Pleasure they have in it, 2 Thes. 2.12. 〈 in non-Latin alphabet 〉 , Who have Pleasure in Unrighteousness. As for the Pleasure of sin, 1. It is but Seeming, it is but a pleasant Fancy, a golden Dream. 2. And besides, it is a mixed Pleasure, it hath Bitterness intermingled, Prov. 7.17. I have (saith the Harlot) perfumed my Bed with Myrrh, Aloes and Cinnamon. For one sweet here are two bitters. Cinnamon is sweet, but Myrrh and Aloes are bitter; the Harlots Pleasure is mixed. There are those inward Fears, and Lashes of Conscience, as embitter the Pleasure. 3. If there be any Pleasure in sin, it is only to the Body, the brutish Part; the Soul is not at all gratified by the Pleasure, Luk. 12.19. Soul, take thy Ease. He might more properly have said, Body take thy Ease. The Soul cannot feed on sensual Objects. 4. In short, that Pleasure men talk of in sin, is their Disease ; some take pleasure in eating Chalk, or Coals, this is from their Disease. So when men talk of Pleasure in eating the Forbidden Fruit, it is from the Sickness and Disease of their Souls; they put bitter for sweet, Isa. 5.20. O what folly is it for a Cup of Pleasure to drink a Sea of Wrath? Sin will be bitter in the end, Prov. 23.31, 32. Look not on the Wine when it is red, when it gives his Colour in the Cup; at last it bites like a Serpent. Sin will prove like Ezekiel's Rowl, sweet in the Mouth, but bitter in the Belly, Mel in Ore, Fel in Corde ; ask Cain now how he likes his Murder? Achan how he likes his golden Wedge? O remember that saying of Austin, Momentaneum est quod delectat, aeternum quod Cruciat. The Pleasure of sin is soon gone, but the sting remains.

IX. Branch. If Sin be so great an Evil, then what Wisdom is it to depart from Evil? Job 28.28. To depart from Evil is Understanding. To sin is to do foolishly: therefore to depart from sin is to do wisely, Solomon saith, Prov. 29.6. In every Transgression there is a Snare. Is it not Wisdom to avoid a Snare? Sin is a Deceiver, it cheated our first Parents; instead of being as God's, they became like the Beasts that perish, Psal. 49.20. Sin hath cheated all that have meddled with it; is it not Wisdom to shun such a Cheater? Sin hath many fair pleas, and tells you how it will gratify all the Senses with Pleasure: But saith a gracious Soul▪ Christ's Love is sweeter; Peace of Conscience is sweeter; what are the Pleasures of Sin▪ to the Pleasures of Paradise? Well may the Saints be called Wise Virgins, because they spy the Deceits that are in sin and avoid the Snares. The Fear of the Lord that is Wisdom, and to depart from Evil is Understanding.

X. Branch.. If Sin be so great an Evil, then how justifiable and commendable are all those Means which are used to keep Men from sin. How justifiable are a Ministers Admonitions and Reproofs? Titus 1.13. Rebuke them sharply. 〈 in non-Latin alphabet 〉 , Cuttingly; a Metaphor from a Chirurgeon that searches a Wound and cuts out the Proud Flesh, that the Patient may be sound: So God's Minister comes with a cutting Reproof, but it is to keep you from sin, and to save your Souls, Si Merito objur gaverit te aliquis, scito quia profuit. Sen. Esteem them your best Friends, who would keep you from sinning against God. If a man were going to poison or drown himself, were not he his Friend who would hinder him from doing it? All a Ministers Reproofs are but to keep you from sin, and hinder you from Self-Murder; all is in Love, 2 Cor. 5.11. Knowing the Terror of the Lord, we persuade men. 'It is the Passion of most to be angry with them that would reclaim them from sin, Amos 5.10. They hate him that rebuketh in the Gate. Who is angry with the Physician for prescribing a bitter Potion, seeing it is to purge out the peccant Humour? 'It is Mercy to Men's Souls to tell them of their sins. And surely those are Priests for the Devil, 2 Chr. 11.15. who see men go on in sin and ready to drop into Hell, yet never pull them back by a Reproof; nay, perhaps flatter them in their sins. God never made Ministers as false Glasses, to make bad Faces look Fair. Such make themselves guilty of other men's Sins.

11. Inference. If sin be so great an evil, the evil of evils; then see what a bad choice they make, who choose sin to avoid affliction: As if to save the Coat from being rent, one should suffer his Flesh to be rent. It was a false charge that Elihu brought against Job, Chap. 36.21. Thou hast chosen iniquity rather than affliction. This is a bad choice. Affliction hath a Promise made to it, 2 Sam. 22.28. but sin hath no Promise made to it. Affliction is for our good, but Sin is not for our good; it would intail Hell and Damnation upon us. Spira chose iniquity rather than affliction, but it cost him dear. He at last repented of his choice. He who commits sin to avoid suffering, is like one that runs into a Lions Den to avoid the stinging of a Gnat.

12. Inference. If sin be so great an evil, see then what should be a Christians great care in this life, to keep from sin: Deliver us from evil. Some make it all their care to keep out of trouble; they had rather keep their Skin whole, than their Conscience pure: But our care should be chiefly to keep from sin. How careful are we to forbear such a Dish, as the Physician tells us is hurtful for us; it will bring the Stone or Gout? Much more should we be careful, that we eat not the forbidden fruit, which will bring Divine Vengeance, 1 Tim. 5. 22. Keep thyself pure. It hath been always the study of the Saints, to keep aloof off from sin, Gen. 39.9. How can I do this great wickedness and sin against God. Psal. 19.13. Keep back thy Servant from presumptuous sins. It was a saying of Anselm, If Sin were on one side, and Hell on the other, I would rather leap into Hell, than willingly sin against my God. O what a Mercy is it to be kept from sin? We count it a great Mercy to be kept from the Plague and Fire; But what is it to be kept from sin?

13. Inference. Is sin so great an evil; see then that which may make us long for Heaven, when we shall be perfectly freed from sin; not only from the outward Acts of sin, but from the in-being of sin. In Heaven we shall not need to pray this Prayer, Deliver us from evil. What a blessed time will it be, when we shall never have a Vain Thought more? Then Christ's Spouse shall be sine macula & ruga▪ without spot or wrinkle, Ephes. 5.27. Now, there's a Dead Man tied to the Living; we cannot do any Holy Duty but we mix Sin; we cannot Pray without Wandering; we cannot Believe without Doubting: But then, our Virgin-Souls shall not be capable of the least tincture of Sin, but we shall all be as the Angels of God.

In Heaven we shall have no Temptation to sin. The Old Serpent is cast out of Paradise, and his fiery • arts shall never come near to touch us.

2. Use of Exhort. And it hath Two distinct Branches.

1. Branch. To all in General. If Sin be so great and prodigious an evil; Then as you love your Souls, Take heed of sin. If you taste of the Forbidden Fruit, it will cost you dear, it will cost you Bitter Tears, it may cost you lying in Hell: O therefore fly from sin.

First, Take heed of sins of Omission, Matt. 23.23. It is as well dangerous not to do things Commanded, as to do things forbidden. Some think it no great matter to omit Reading Scripture. The Bible lies by like Rusty Armor, which they never use: They think it no great matter to omit Family, or Closet-prayer; they can go several Months and God never hear of them. These have nothing sanctified to them; they feed upon a Curse; For every Creature is Sanctified by Prayer, 1 Tim. 4.5. The Bird may shame many, it never takes a drop, but the eye is lift up towards Heaven. Oh take heed of living in the neglect of any known duty. It was the Prayer of a Reverend Holy Man on his Death bed, Lord, forgive my sins of Omission.

Secondly, Take heed of Secret sins. Some are more modest than to sin openly in a Belcony ; but they will carry their sins under a Canopy, they will sin in Secret. Rachel did not let her Fathers Images be seen, but She put them under her, and sat upon them, Gen. 31.34. Many will be Drunk, and Unclean, if they may do it that nobody may see them. They are like one that shuts up his Shop-windows, but follows his Trade within doors. But if sin be so great an evil, let me warn you this day, not to sin in Secret ; know, that you can never sin so privately, but that there are Two Witnesses always by, God and Conscience.

Thirdly. Take heed of your Complexion-sin. That sin which your Nature and Constitution doth most incline you to. As in the Hive there's a Master-Be, so in the Heart there's a Master-sin, Psal. 18.23. I have kept my Self from mine Iniquity: There is some sin that is the special Favorite, the peccatum in deliciis ; the Darling-Sin, that lies in the Bosom; and this doth bewitch and draw away the heart. O beware of this.

Quest. How may this Darling-sin be known?

Answ. 1. That Sin which a Man doth most cherish, and to which all other sins are subservient; This is the sin which is most tended and waited upon: The Pharisees darling-sin was Vain-glory, all they did was to feed this sin of Pride, Matt. 6.2. That they may have Glory of Men: When they gave Alms, they sounded a Trumpet. If a stranger had Asked the Question, Why doth this Trumpet sound? The Answer was, The Pharisees are going to give Alms to the Poor. Their Lamp of Charity was filled with the Oil of Vain-glory, Matt. 23.5. All their Works for to be seen of Men. Pride was their Bosom-sin. Oftentimes Covetousness is the darling-sin; all other sins are committed to maintain this. Why do Men Equivocate, Oppress, Defraud, Take Bribes, all is to uphold Covetousness.

2. That sin which a Man doth not love to have reproved, is the darling-sin: Herod could not endure to have his Incest spoken against: if John the Baptist meddles with that Sin, it shall cost him his Head.

3. That Sin which hath most power over one, and doth most easily lead him Captive, that is the Beloved of the Soul. There are some sins a Man can better put off, and give a repulse to; but there is one sin, which, if it comes to be a Suitor, he cannot deny, but is overcome by it; this is the bosom-sin. The young Man in the Gospel had a Complexion-sin which he could not resist, and that was the Love of the World: His Silver was dearer to him than his Savior. It is a sad thing a Man should be so bewitched by a Lust, that he will part with the Kingdom of Heaven to gratify it.

4. That sin which Men use Arguments to defend, is the darling sin. To plead for sin is to be the Devil's Attorney. If the sin be Covetousness, and we vindicate it; if it be rash Anger, and we justify it, Jonah 4.9. I do well to be angry: This is the Complexion-sin.

5. That sin which doth most Trouble one, and fly in his Face in an hour of Sickness and Distress, that is the beloved sin. When Joseph 's Brethren were distressed, their sin came to remembrance in selling their Brother, Gen. 12.21. So when a Man is upon his Sick-bed, and Conscience shall say, Dost not thou remember how thou hast lived in such a sin, though thou hast been often warned, yet thou wouldst not leave it. Conscience reads a Curtain Lecture: Sure that was the Darling sin.

6. That sin which a Man is most unwilling to part with, that is the Darling sin. Jacob could, of all his Sons, most hardly part with Benjamin, Gen. 42.36. Joseph is not, and Simeon is not, and ye will take Benjamin away. So saith the Sinner, this and that sin I have parted with, But must Benjamin go? Must I part with this delightful sin? That goes to the Heart. This is the Delilah, the beloved sin. O if sin be such a deadly evil, dare not to indulge any bosom sin: This is of all other most dangerous; like an Humour striking to the Heart, which is mortal. Leave open but one Gap, the wild Beast may enter at it. One darling sin lived in, is setting open a Gap for Satan to enter.

4. Take heed of the Sins which attend your particular Callings. A Calling you must live in. Adam in Paradise Tilled the Ground: God never Sealed Warrants to Idleness: but every Calling hath its snare. As some sin in living out of a Calling; so others sin in a Calling. Remember how deadly an evil sin is, avoid those sins which you may be exposed to in your Trade. Take heed of all fraud and collusion in your dealings, Matt. 7.12. Whatsoever ye would that Men should do to you, do ye even so to them.

First, Take heed of a deceitful tongue in Selling: The Scripture makes it the Character of one that goes to Heaven, Psal. 15.2. He speaketh the truth from his heart. It is the Custom of many to say, The Commodity stands them in more, yet take less. This is hardly credible.

Secondly, Beware of a deceitful Balance, Hos. 12.7. The Balances of deceit are in his hand: Men, by making their Weights lighter, make their Account heavier.

Thirdly, Beware of sophisticating, mingling and embasing commodities, Am. 8.6. They sell the refuse of the Wheat. They would pick out the best Grains of the Wheat, and sell the worst at the same price as they did the best; to mix a courser commodity with a fine, and yet sell it all for fine, is no better than deceit, Isa. 1.22.

Fourthly. Beware of stretching your Consciences too far, or taking more a great deal for a Commodity than it is worth, Levite. 25.14. If thou sell ought unto thy Neighbor, ye shall not oppress one another. There is a lawful gain allowed, yet one may not so advantage himself, as to damnify another. Let that be the Tradesman's Motto, Act. 24.16. A Conscience void of offense towards God, and towards Man. He hath an hard bargain, that doth Purchase the World with the loss of his Soul.

Fifthly. Sin being so deadly an evil, take heed of the Appearance of sin, 1 Thes. 5.22. Abstain from the appearance of evil. Abstain not only from apparent evil, but the appearance of Evil: If it be not absolutely a sin, yet if it looks like sin, avoid it. He who is loyal to his Prince, not only forbears to have his hand in Treason, but he will take heed of that which hath a show of Treason. Joseph 's Mistress tempted him, and he fled and would not be with her, Gen. 39.12. An appearance of Good is too little, and an appearance of Evil is too much.

1. The appearance of evil is oft an occasion of evil: Dalliance is an appearance of evil, and oftentimes it occasions evil. Touching the Forbidden Fruit, may occasion tasting. Dancing in Masquerades hath oft been the occasion of Uncleanness.

2. The appearance of evil may scandalize another, 1 Cor. 8.12. when ye sin against the Brethren, and wound their weak conscience, ye sin against Christ: sinning against a Member of Christ, is a sinning against Christ.

Thus you see, sin being so deadly an evil, we should avoid all sin; Sins of Omission, Secret Sins, Complexion Sins, Sins that attend our particular Calling, yea, the appearance of evil.

Quest. What means shall we use to be kept from the Acts of Sin?

R. If you would be preserved from actual and scandalous Sins, labor to Mortify Original Sin. If you would not have the branches bud and blossom, smite at the root. I know Original Sin cannot in this life be removed, but labor to have it subdued. Why do Men break forth into Actual sins, but because they do not mortify Heart-sins. Suppress the first risings of Pride, Lust, Passion: Original sin unmortified will prove such a Root of Bitterness, as will bring forth the cursed fruit of Scandalous Sin.

2. If you would be kept from Actual Sins, think what an odious thing sin is. Besides, what you have heard, remember, Sin is the Accursed thing, Josh. 7.21. It is the abominable thing God hates, Ier. 44.4. O do not this abominable thing that I hate. Sin is the Spirits of Witchcraft. It is the Devil's Excrement; it is called 〈 in non-Latin alphabet 〉 , filthiness ▪ Jam. 1.21. If all the evils in the World were put together, and their quintessence strained out, they could not make a thing so filthy as Sin doth. So odious is a Sinner, that God loathes the sight of him, Zec. 11.8. My Soul loathed them. He who defiles himself with Avarice, What is he but a a Serpent licking the dust? He who defiles himself with the Lust of Uncleanness, What is he but a Swine with a Man's Head? He who defiles himself with Pride, What is he but a Bladder, whom the Devil hath blown up? He who defiles himself with Drunkenness, What is he but a Beast that hath got the Staggers. To consider how odious and base a thing Sin is, would be a means to keep us from sinning.

3. If you would be kept from actual sins, get the Fear of God planted in your hearts; 〈 in non-Latin alphabet 〉 , Chrys. Prov. 16.6. By the Fear of the Lord Men depart from evil. Cavebis si pavebis ; Fear is a Bridle to Sin, and a Spur to Holiness. Fear puts an holy awe upon the heart, and binds it to its good behavior. By the Fear of the Lord Men depart from evil. When the Emperess Eudoxia threatened to banish Chrysostom; Tell her, saith he, I Fear nothing but sin. Fear is janitor animae ; it stands as a Porter at the door of the Soul, and keeps sin from entering: All sin is committed for want of the fear of God, Rom. 3.14. Whose Mouth is full of Cursing and Bitterness; their feet are swift to shed blood; there is no fear of God before their eyes. Holy fear stands Sentinel, and is ever watching against Security, Pride, Wantonness. Fear is a Christians Life-guard, to defend him against the fiery darts of Temptation. Si vis esse securus, semper time. The way to be safe, is always to fear, Prov. 28.14.

4. If we would be kept from actual Sins, let us be careful to avoid all the In-lets and Occasions of sin? Run not into Evil Company: he that would not have the Plague, will not go into an infected House. Guard your Senses, which may be the Inlets to sin. Keep the two Portals, the Eye, and the Ear. Especially, look to your Eye ; much sin comes in by the Eye ; the Eye is oft an Inlet to sin; sin takes fire at the Eye: The first sin in the World began at the Eye, Gen. 3.6. When the Woman saw that the Tree was good for Food, and was pleasant to the Eyes; then she to • k of the Fruit thereof. Looking begat Lusting, Intemperance begins at the Eye; Looking on the Wine when it is red, and gives its Colour in the Glass, causeth Excess of drinking, Prov. 23.21. Covetousness begins at the Eye, Josh. 7 21. When I saw among the Spoils, a goodly Babylonish Garment, and a Wedge of Gold, I coveted and took them. The fire of Lust begins to kindle at the Eye. David walking upon the Roof of his House, saw a woman washing herself, and sh • was (saith the Text) beautiful to look upon, and he sent Messengers and took her, and defiled himself with her, 2 Sam. 11.2. O therefore look to your Eyes; Job made a Covenant with his Eyes, Job 31.1. If the Eye be once inflamed, it will be hard to stand out long against sin. If the out-works are taken by an Enemy, there's great danger of taking the whole Castle.

5. If you would be kept from actual gross sin, study Sobriety and Temperance, 1 Pet. 5.8. Sobrii este, Be sober. Check the inordinacy of Appetite: Sin doth frequently make its entrance this way. By gratifying the sensitive appetite, the Soul that is a-kin to Angels, is inslav'd to the brutish part. Many drink, if not to Drunkenness, yet to Drowsiness. The not denying the sensitive appetite, makes Men's Conscience so full of guilt, and the World so full of scandal. If you would be kept from running into sin, lay restraint upon the flesh: What hath God given reason and conscience for, but to be a bridle to check inordinate desires?

6. If you would be kept from actual sins, be continually upon your spiritual watch: 〈 in non-Latin alphabet 〉 · Chrysost.

1. Watch your Thoughts, Jer. 4.14. How long shall thy vain thoughts lodge within thee? Sin begins at the thoughts. First Men cherish revengeful thoughts, then they dip their hands in blood. Set a Spy over your thoughts.

2. Watch your Passions ; Passions of Anger, Passions of Lust. The heart is ready to be destroyed by its own Passions, as the Vessel is to be overturned by the Sail. Passion transports beyond the bounds of reason; it is brevis insania, Sen. A short frenzy. Moses, in a Passion, spake unadvisedly with his Lips, Psal. 106.33. The Disciples, in a Passion, called for fire from Heaven. A man in a Passion is like a Ship in a Storm, that hath neither Pilot nor Sails to help it, but it is exposed to the Waves and Rocks.

3. Watch your Temptations. Satan continually lies in ambush, and watcheth to draw us to sin; Stat in procinctu diabolus ; he is fishing for our Souls: he is either laying of snares, or shooting of darts, therefore we had need watch the Tempter, that we be not decoyed into sin. Most sin is committed for want of watchfulness.

7. If you would be kept from the evil of sin, consult with the Oracles of God, be well versed in Scripture, Psal. 119.11. Thy word have I hid in my heart, that I might not sin against thee. The word is Anceps gladius, a two-edged Sword, to cut asunder men's lusts. When the Fogs and Vapours of sin begin to arise, let but the Light of Scripture shine into the Soul, and it dispels those Fogs: Let the word of Christ dwell richly in you, Col. 3.16. Alphonsus King of Aragon read over the Bible Fourteen times. The word shows the damnable evil of sin; it furnisheth us with Precepts, which are so many Receipts and Antidotes against sin. When Christ had a Temptation to sin, he beat back the Tempter, and wounded him Three times with this Sword of the Spirit, It is written.

Why do men live in sin, but because they either do not Read the Word, or do not believe it.

8. If you would be preserved from gross, presumptuous sin, get your hearts fired with love to God. Love hath a great force in it, it is strong as death ; it breaks the league between the heart and sin.

Two things in God cause Love.

First, His Orient Beauty: Moses desired to see some glimpse of it; Lord, show me thy glory.

2. His Amazing Love ; What a Prodigy of Love was it, to give his Son out of his Bosom, and lay such a Jewel to pawn for our Redemption. These two, the Orient of God's Beauty, and the Magnitude of his Love, may, like two Loadstones, draw our Love to God; and if we love him, we will not sin against him. He that loves his Friend, will not by any means displease him. I have read of four men meeting together, who asked one another, What it was that kept them from sinning? One said, The Fear of Hell; Another said, The Joys of Heaven; The Third said, The Odiousness of Sin; The Fourth said, That which keeps me from sin, is, Love to God: Shall I sin against so good a God? Shall I abuse Love? Love to God is the best Curben-bit to keep from sin.

9. If you would be kept from the evil of sin, be diligent in a Calling. Dū laboribus omnia vendunt—Adam in Paradise must till the Ground. Such as live idly expose themselves to sin: if we have no work to do, Satan will find us work. He sows most of his seed in Fallow ground. A Woman being much tempted to sin, came to Reverend Mr. Greenham for Advice, What she should do to resist the Temptation? He gave her this Answer; Be always well employed, that so when Satan comes, he may find thee busied in thy Calling, and thou mayest not be at leisure to listen to his Temptations.

10. If you would be kept from sin, fix the eye of your Mind upon the Beauty of Holiness: Holiness consists in our Conformity to God; Holiness is the sparkling of the Divine Nature; a beam of God shining in the Soul. How lovely is Christ 's Bride, when decked and bespangled with the Jewels of Holiness? What makes the Seraphims Angels of Light but their Holiness? Do but think with yourselves what a splendid glorious thing Holiness is, and it will cause a disgust and hatred of sin, which is so contrary to it. The beholding of Beauty, makes one out of love with Deformity.

11. If you would keep from the evil of sin, meditate frequently of Death, First, The unavoidableness of it, Heb. 9.27. Statutum est, It is appointed for all once to die. We are not so sure to lie down this night in our Bed, as we are to lie down in our Grave. Secondly, The uncertainty of the Time. We are but Tenants at will ; we hold our Life at the Will of our Landlord; And how soon may God turn us out of this house of clay? Death oft comes when we least look for it. The Flood (as some Learned Writers observe) came in the Month Zif, or April, in the Spring, when the Trees were Blossoming, and the Birds Singing; then came the Flood, when they least looked for it. So oft in the Spring of Youth, when the Body is most healthy, and the Spirits most sprightly and vigorous, and Death is least thought on, then it comes. Could we think often and seriously of Death, it would give a Death's-wound to sin. Nihil sic revocato peocata quàm crebra mortis contemplatio. Aug. No stronger Antidote against sin than this: Am I now Singing, and tomorrow may be Dying? What if Death should take me doing the Devil's work? Would it not send me to him to receive my Wages? Would but the Adulterer think, I am now in the Act of Sin, but how soon may Death come; and then I who have burned in lust, must burn in Hell. This sure would strike a damp into him, and make him afraid of going after strange Flesh.

12. If you would be kept from Gross Scandalous Sins, beware of a Covetous Heart. Covetousness is a dry Drunkenness. He who thirsts insatiably after the World, will stick at no sin, he will betray Christ and a Good Cause for Money: Cui nihil satis eidem nihil turpe. Tacitus. 1 Tim. 6.10. The love of Money is the root of all evil. From this Root comes, First, Theft. Achan 's covetous humor made him steal the Wedge of Gold, Josh. 7.21. Covetousness makes the Jayls so full. Secondly, From this root comes Murder. Why did Ahab Stone Naboth to death, but to possess his Vineyard? 1 King. 21.13. Covetousness hath made many swim to the Crown in blood. Thirdly, From this bitter Root of Covetousness proceeds Cousenage: It is the Covetous hand holds false weights. Fourthly, From this Root of covetousness comes Uncleanness. You read of the hire of a Whore, Deut. 23.18. For Money she would let both her Conscience and Chastity be set to sale. O if you would be kept from the evil of sin, beware of Covetousness which is the In-let to so many sins.

13. Let us be much in Prayer to God, to keep us from Ingulphing ourselves in sin, Psal. 19.11. Keep back thy servant from presumptuous sins. We have no power inherent to keep ourselves from evil. Arnoldus saith, That Man in his corrupt estate, hath Aliqua • reliquias vitae Spiritualis —Some Relics of Spiritual Life left: And Arminius saith, Man hath a sufficiency of Grace in himself, whereby he may, Abstinere à malo, abstain from evil. Free-will is a sufficient curb to check and pull him back from sin. But then what needed Christ to have Taught us this Prayer, Libera nos à malo, Deliver us from evil? If we have power of ourselves to keep from sin, What need we pray to God for power? Alas, if David and Peter who had an Habit of Grace, fell, for want of a fresh gale of the Spirit to hold them up, much more will they be in danger of falling, who have only the power of Free will to hold them.

Let us therefore sue to God for strength to keep us from sinning; Pray that Prayer of David, Psal. 119.117. Hold thou me up, and I shall be safe: and that other Prayer, Psal. 17.5. Hold up my goings in thy paths, that my footsteps slip not. Lord keep me from dishonoring thee, keep me from the defiling sins of the Age, that I may not be worse for the Times, nor the Times the worse for me. Keep back thy servant from presumptuous sins. Lord, whatever I suffer, keep me from sin. The Child is safe in the Nurses arms; and we are only safe from falling into Sin, while we are held up in the Arms of Christ and Free-Grace.

2. Branch Of the Exhortation hath an aspect to God's Children, you that are Professors, and carry Christ 's Colours, I beseech you, above all others, to take heed of sin; beware of any action that is scandalous and unbecoming the Gospel. You have heard what a prodigious hyperbolical evil sin is. Come not near the forbidden fruit, Hos. 4.15. Though Israel play the harlot, yet let not Judah offend. So, though wicked Men run into sin, yet let not the Spouse of Christ defile the breasts of her Virginity. Sin doth ill become any, but it doth worse become Professors. Dung is unhandsome in the Street, but to see it in the Temple, How offensive is it? Leprosy in the Foot doth ill, but to see a leprous sore in the Face is much worse. To see sin break forth in them, who have a Face of Religion, is most to be abominated. The sins of the wicked are not so much wondered at, Dan. 12.10. The wicked shall do wickedly. It is no wonder to see a Toad spit Poison; it was not so much wondered to see Cain, or Ahab sin; but to see Lot 's Incest, to see David 's hands stained with blood, this was strange. When the Sun is Eclipsed, everyone stands and looks upon it. So when a Child of light is Eclipsed by scandalous sin, all stand and gaze at this Eclipse.

The Sins of God's People, do, in some sense, more provoke God, than the sins of the Wicked. We read of the provoking of his Sons and Daughters, Deut. 32.19. The sins of the Wicked Anger God, but the sins of his People Grieve him. The sins of God's People have a more malignant aspect, and are of a blacker die than others: There are those aggravations in the sins of God's People, as are not to be found in the sins of the Unregenerate, in Eight Particulars.

For, First, The Godly have something which may ponere obicem, Restrain them from sin. Wicked Men, when they sin, have no Principle to restrain them; they have Wind and Tide to carry them, but have nothing to pull them back from sin: but a Child of God hath a Principle of Grace to give check to sin. He hath the impulses of God's Spirit dissuading him from evil; therefore for him to commit sin is far worse than for others. This is to sin more desperately ; it is as if a Woman should go about to kill the Child in her Womb. Christian, this thou art going to do, when thou sinnest Presumptuously, thou doest what in thee lies to kill the Babe of Grace in thy Soul.

Secondly. The sins of God's People are greater than others, because they sin against more Mercy. This is like a Weight put in the Scale, it makes sin weigh heavier. God hath given Christ to a Believer, he hath cut him off from the wild stock of Nature, and grafted him into the True Olive; and for him to abuse all this Mercy, it is to out-do the Wicked, and to sin with an higher aggravation, because it is to sin against greater love. How was Peter 's sin inhaunced and accented, that when Christ had done more for him than others, he had dropped some of the Holy Oil upon him; He had taken him into the number of the Apostles, he had carried him up into the Mount of Transfiguration, and shewn him the Glory of Heaven in a Vision; now that Peter should deny Christ after all this Mercy, this was heinous, and could not be forgiven but by a Prodigy and Miracle of Love.

Thirdly, The Sins of the Godly are worse, and have this aggravation in them, that they Sin against more clear illuminations than the Wicked, Job 24.13. They are of those that rebel against the Light: Light is there taken figuratively for knowledge. It cannot be denied but the Wicked Sin knowingly; but the Godly have a light beyond them, such a divine, penetrating light, as no Hypocrite can attain unto: They have better eyes to see Sin than others, and for them to meddle with Sin, and embrace this Dunghil, How must this needs provoke God, and make the Fury rise up in his Face? Oh therefore you that are the People of God fly from Sin; your Sins are more inhanc'd, and have worse aggravations in them than the Sins of the Unregenerate.

Fourthly, The Sins of the Godly are worse than the Sins of the Unregenerate; for when they Sin, it is against Greater Experiences. They have felt the bitterness of Sin in the pangs of the New-birth, and afterwards God hath spoken peace, and they have had an experimental taste how Sweet the Lord is; and yet, after these Experiences, that they should touch the Forbidden Fruit, venture upon a Presumptuous Sin, How doth this inhance and aggravate their Guilt, and is like putting a weight more in the Scale to make their Sin weigh heavier? The Wicked, when they Sin, never tasted the sweetness of an Heavenly Life; they never knew what it was to have any Smiles from God; they never tasted anything sweeter than Corn and Wine, therefore no wonder if they Sin: But for a Child of God, who hath had such Love-Tokens from Heaven, and Signal experiences, for him to Gratifie a Lust, How horrid is this! It was an aggravation of Solomon 's Sin, that his heart was turned from the Lord which had appeared to him Twice, 1 King. 11.9.

Fifthly, The Sins of the Godly are greater than others, because they Sin against their Sonship. When Wicked Men Sin, they Sin against the Command; but when the Godly Sin, they Sin against a Privilege, they abuse their Sonship. The Godly are adopted into the Family of Heaven, they have a New Name: Is it a light thing [said David ] to be Son-in-Law to a King? So to be called the Sons of God, to be Heirs of the Promises, is no small honor: Now, for such to run into any open offense, it is a Sinning against their Adoption; they hereby make themselves Vile ; as if a King's Son should be tumbling in the Mire, or lie among Swine.

Sixthly, The Sins of the Godly are worse than others, because they are committed against more Vows and Engagements. They have given up their Names to God; They have Bound themselves solemnly to God by Oath, Psal. 119.106. I have Sworn that I will keep thy Statutes: And, in the Supper of the Lord, they have renewed this Sacred Vow: and, after this, to run into a Presumptuous Sin, tis a Breach of Vow, a kind of Perjury, which dies the Sin of a Crimson Colour.

Seventhly, The Sins of the Godly are worse than others, because they bring a greater Reproach upon Religion: for the wicked to Sin, there's no other expected from them: Swine will wallow in the Mire. But when Sheep do so, when the Godly Sin, that redounds to the dishonor of the Gospel, 2 Sam. 12.14. By this deed thou hast given great occasion to the enemies of the Lord to blaspheme. A Stain in Scarlet, every ones eye is upon it. For the Godly to Sin, it is like a Spot in Scarlet, it is more taken notice of, and it reflects a greater dishonor upon the ways of God. When the Sun is Eclipsed, everyone stands and looks upon it: So when a Child of Light is Eclipsed by scandalous Sin, all stand and gaze at this Eclipse. How doth the Gospel suffer by the miscarriages of the Godly? their Blood can never wash off the stain that they bring upon Religion.

Eighthly, The Sins of the Godly are worse, because they are a means to encourage and harden wicked Men in Sin: If the Wicked see the Godly to be loose and uncircumspect in their lives, they think they may do so to. The Wicked make the Godly their Pattern, not in imitating their Virtues, but their Vices ; And is not this fearful to be a means to damn others? These are the aggravations of the Sins of the Godly; therefore you, above all others, beware of Presumptuous sins: your Sins wound Conscience, weaken Grace, and do more highly provoke God than the Sins of others: and God will be sure to punish you; whoever escapes you shall not, Amos 3.3. You only have I known of all the Families of the Earth, therefore I will punish you for all your Iniquities. If God doth not damn you, yet he may send you to Hell in this Life. He may cause such Agonies and Tremblings of heart, that you may be a Terror to yourselves. You may draw nigh to despair, and be ready to look upon yourselves as Cast-aways. When David had stained himself with Adultery and Murder, he complained of his Broken Bones, Psal. 51.8. A Metaphor to set forth the Grief and Agony of his Soul: he lay in sore desertion Three Quarters of a year, and it is thought he never recovered his full joy to his Dying day. Oh therefore you, who belong to God, and are enrolled in his Family, take heed of blemishing your Profession with scandalous Sin; you will pay dear for it; think of the Broken Bones. Though God doth not blot you out of his Book, yet he may cast you out of his Presence, Psal. 51.11. He may keep you in long desertion. You may feel such lashes in your Conscience, [that you may roar out, and think yourselves half in Hell.]

So much for the First, Deliver us from evil ; We Pray to be delivered from Evil in General, that is, Sin.

2. In Special, Deliver us from Evil: We Pray to be delivered from evil, under a Three-fold Notion.

First, From the Evil of our Heart. It is called 〈 in non-Latin alphabet 〉 , an Evil Heart, Hebr. 3.12.

Secondly, From the Evil of Satan. He is called 〈 in non-Latin alphabet 〉 , The Evil one, Mat. 13.19.

Thirdly, From the Evil of the World. 'It is called an Evil World, Gal. 1.4.

1. In this Petition, Deliver us from Evil ; we pray to be delivered from the evil of our Heart, that it may not decoy and trapan us into sin: The Heart is the poisoned Fountain, from whence all actual sins flow, Mark 7.21. Out of the Heart proceed evil Thoughts, Fornications, Murders. The Cause of all Evil lies in a man's own Breast. All sin begins at the Heart. Lust is first conceived in the Heart, and then it is midwifed into the World. Whence comes rash Anger? The Heart sets the Tongue on fire. The Heart is a Shop or Work-house where all sin is contrived and hammer'd out. How needful therefore is this Prayer, Deliver us from Devil, from the Evil of our Hearts. The Heart is the greatest Seducer, therefore the Apostle James saith, Every man is drawn away of his own Lust and enticed, I am. 1.14. The Devil could not hurt us, if our own Hearts did not give consent. All that he can do is to lay the Bait, but it is our fault to swallow the Bait.

O let us pray to be delivered from the Lusts and Deceits of our Hearts; Deliver us from Evil. Luther feared his Heart more than the Pope or Cardinal, and it was Austin's Prayer, Libera me Domine à meipso, Lord, deliver me from myself. It was good Advice one gave to his Friend, Caveas teipsum ; beware of the bosom-Traitor, the Flesh. The Heart of Man is the Trojan Horse, out of which comes a whole Army of Lusts.

2. In this Petition, Deliver us from Evil, we pray to be delivered from the Evil of Satan. He is 〈 in non-Latin alphabet 〉 The Evil One, Mat. 13.19.

Quest. In what respect is Satan the Evil One ?

Answ. 1. He is the first Inventor of Evil, John. 8.44. He plotted the first Treason.

2. His Inclination is only to Evil, Ephes. 6.12.

His constant Practice is doing Evil, 1 Pet. 5.8.

4 All the Evils and Mischiefs that fall out in the World, he hath some hand in them.

First, He hinders from Good, Zach. 3.1. He shown me Joshua the High Priest standing before the Angel of the Lord, and Satan at his right Hand to resist him.

Secondly, He provokes to Evil; He put it into Ananias 's Heart to lie, Act. 5.3. Why hath Satan filled thy Heart to lie to the Holy Ghost? The Devil blows the fire of Lust and Strife. When men are proud, the Old Serpent hath poisoned them, and makes them swell. Thus he is the Evil One, and well may we pray, Lord deliver us from the Evil One. The Word Satan, in the Hebrew signifies an Opponent or Adversary.

1. He is a Restless Adversary, he never sleeps; Spirits needs no sleep. He is a Peripatetic, He walks about, 1 Pet. 5.8. and how doth he walk? Not as a Pilgrim, but as a Spye ; he narrowly observes where he may plant his Pieces of Battery, and make his Assaults with most Advantage against us. Satan is a subtle Engineer ; there is no place that can secure us from Satan's Assaults and In •• des. We find him while we are Praying, Hearing, Meditating. We are sure of his Company, uncertain how we came by it.

2. Satan is a puissant Adversary, he is armed with Power. He is called 〈 in non-Latin alphabet 〉 , The strong Man, Luke 11.21. He takes men captive at his pleasure, 2 Tim. 2.26. Who are taken captive by him at his Will. Gr. 〈 in non-Latin alphabet 〉 , who are taken alive by him. It alludes to a Bird that is taken alive in the Snare; thus you see he is the Evil one. The Devils work is to angle for men's Souls; he lays suitable Baits. He allures the ambitious Man with Honor, the covetous Man with Riches, he hooks his Baits with Silver, he allures the lustful Man with Beauty, he tempts Men to Delila 's Lap, to keep them from Abraham's Bosom. The Devil glories in the Damnation of Souls; how needful then is this Prayer? Deliver us from Evil. Lord keep us from the Evil One. Tho' Satan may solicit us to sin; suffer us not to give Consent. Tho' he may Assault the Castle of our Hearts, yet, let us not deliver up the Keys of the Castle to our mortal Enemy.

3. In this Petition, Deliver us from Evil ; we pray to be delivered from the Evil of the World. 'It is called an Evil World, Gal. 1.4. not but that the World (as God made it) is Good; but through our Corruption it becomes Evil, and we had need pray, deliver us from an Evil World.

Quest. In what Sence is it Saeculum malum, an Evil World?

Answ. 1. As it is a defiling World. 'It is like living in an infectious Air, it requires an high degree of Grace to keep ourselves unspotted from the World, I am. 1.27. 'It is as hard to live in the World and not be defiled, as to go much in the Sun and not be tanned.

1. The Opinions of the World are defiling, that a little Religion will serve the turn; like Leaf-Gold, it must be spread but thin. That Morality runs parallel with Grace; that to be Zealous, is to be Righteous over-much. That it is better to keep the skin whole, than the Conscience Pure. That the Flesh is rather to be gratified, than mortified. These Opinions of the World are defiling.

2. The Examples of the World are defiling Examples, have a great Force in them to draw us to Evil. — Princeps imperio magnus exemplo major, Princes are Looking-Glasses which we dress ourselves by; if they do Evil, we are apt to imitate them. Great Men are Copies we set before us, and usually we write most like the Copy when it is blotted; there's a great Proneness in us to follow the Examples of the World. Therefore God hath put in a Caveat against it, Exod. 23.2. Thou shalt not follow a multitude to do Evil. How easily are we hurried to sin, when we have the Tide of Natural Corruption, and the wind of Example to carry us. Lot was the worlds Wonder, the Complexion of his Soul kept Pure in Sodom's infectious Air. The River of Peru in America, after it hath run into the main Sea, keeps fresh, and doth not mingle with the salt Waters: To this River might Lot be compared, whose Piety kept fresh in Sodom's salt Water. Bad Examples are catching, Psal. 106.35. They were mingled among the Heathen, and Learned their Works. Had not we need then pray, Lord deliver us from this Evil World? Living in the World is like travelling in a dirty Road.

2. It is an evil World, as it is an insnaring World. The World's full of Snares. Company is a snare, Recreation a snare, Oaths are snares, Riches are golden snares; — Opes irritamenta malorum. The Apostle speaks of the Lust of the Flesh, the Lust of the Eye, and the Pride of Life, 1 John. 2.16. The Lust of the Flesh is Beauty, the Lust of the Eye is Money, the Pride of Life is Honor; these are the natural Mans Trinity. In mundo splendor Opum, Gloriae Majestas, Voluptatum illecebrae ab amore Dei nos abstrahunt. The World is a flattering Enemy; whom it kisses, it oft betrays; it is a silken Halter: the Pleasures of the World like Opium, cast men into the sleep of Security. Lysimachus sold his Crown for a draught of Water; so many part with Heaven for the World. It is an ensnaring World; the King of Armenia was sent Prisoner to Queen Cleopatra in Golden Fetters. Too many are enslaved with the worlds golden Fetters; the World bewitched Demas, 2 Tim. 4.10. One of Christ's own Apostles was caught with a silver Bait. 'It is hard to drink the Wine of Prosperity and not be giddy. Thus the World through our innate Corruption is Evil, as it is a Snare, 1 Tim. 6.9. They that will be rich, fall into Temptation and a Snare. If an Angel were to live here, there were no danger of the Worlds insnaring him, because he hath no Principle within to receive the Temptation: but we have a Corrupt Principle that suits with the Temptation, and that makes us always in Danger.

3. It is an evil World, as it is a discouraging World. It casts Scorn and Reproach upon them who live virtuously; what, you will be holier than others? Wiser than your Ancestors? The World deals with the Professors of Religion, as Sanballat did with the Jews when they were building, Nehem. 4.1. He mocked the Jews, and said, What do th • se feeble Jews, will they Fortifie themselves? will they revive the Stones out of the heaps of Rubbish that are burnt? So the wicked World casts out Squibs of Reproach at the godly, what will ye build for Heaven? What needs all this Cost? What Profit is it to serve the Almighty ? Thus the World would pluck off our Chariot-Wheels when we are driving towards Heaven: they are called Cruel Mockings, Heb. 11.36. It requires a great measure of Sanctity to with-stand the Discouragements of the World, to dance among Serpents, to laugh at Reproaches, and bind them as a Crown about our Head.

4. It is an evil World, as it is a deadning World. It dulls and deadneth the Affections to Heavenly Objects. The World cools Holy Motions, like a Damp in a silver Mine which puts out the Light; Earthly things choke the Seed of the Word. A man entangled in the World, is so taken up about secular Concerns, that he can no more mind the things above, than the earth can ascend, or the Elephant fly in the Air. And, even such as have Grace in them; yet, when their Affections are belimed with the Earth, they find themselves much indisposed to Meditation and Prayer, 'tis like swimming with a Stone about the Neck.

5. 'It is an evil World, as it is a maligning World. It doth disgust and hate the people of God, John 15.19. Because ye are not of the World, therefore the World hateth you. Hatred is 〈 in non-Latin alphabet 〉 , (as Aristotle saith) against the whole Kind. Haman's hatred was against the Seed of the whole Jews. When you can find a Serpent without a Sting, or a Leopard without Spots, then you may expect to find a wicked World without Hatred. the White that is shot at is Piety, Psal. 38.20. They are mine Adversaries, because I follow the thing that Good is. The World pretends to hate the Godly for something else, but the ground of the Quarrel is Holiness. The Worlds Hatred is Implacable ; Anger may be reconciled, Hatred cannot. You may as well reconcile Heaven and Hell as the two Seeds. If the World hated Christ, no wonder it hates us, John 15.18. The World hated me before it hated you Why should any hate Christ? This Blessed Dove had no Gall, this Rose of Sharon did send forth a most sweet Perfume; but this shows the worlds Baseness, it is a Christ-hating and a Saint-eating World. Had not we need pray, Deliver us from this evil World?

6. It is an evil World, as it is a Deceitful World.

First. There is Deceit in dealing, Hos. 12.7. He is a Merchant, the Balances of Deceit are in his Hand. The Hebrew word Rimmah in Pyhil, signifies both to deceive and to oppress. He who dares use Deceit will not spare to oppress.

Secondly, There is Deceit in Friendship, Prov. 20.6. But a faithful Man who can find?

Some use too much Courtship in Friendship: they are like Trumpets which make a great noise, but within they are hollow. Some can flatter and hate, commend and censure. Mel in Ore, Fel in Corde. Dissembled Love is worse than Hatred.

Thirdly, There is Deceit in Riches, Mat. 13.22. 〈 in non-Latin alphabet 〉 , The Deceitfulness of Riches. The World makes us believe it will satisfy our Desires, and it doth but increase them; it makes us believe it will stay with us, and it takes wings, Prov. 23.5.

7. It is an Evil World, as it is a disquieting World. 'It is full of Trouble, John 16.33. The World is like a Be-hive, when we have tasted a little Honey, we have been stung with a thousand Bees. St. Basil was of opinion, that before the Fall, the Rose did grow without prickles; but now, every sweet flower of our Life hath its prickles. There are many things cause disquiet; loss of Friends, Law-Suits, Crosses in Estate: Relations are not without their Troubles. Some are troubled that they want Children, others troubled that they have Children; the World is a vexing Vanity. If a man be poor, he is despised by the Rich; if he be rich, he is envied by the poor. If we do not find it an insnaring World, we shall find it an afflicting World; it hath more in it to mean us than tempt us. The World is a Sea, where we are tossed upon the surging Waves of Sorrow, and often in danger of Shipwrack; the World is a Wilderderness, full of fiery Serpents. [What storms of Persecution are raised against the Righteous? 2 Tim. 3.12.] The wicked are Briars, Micah 7.4. where Christ's sheep lose some of their Golden Fleece. Then had not we need pray, Lord deliver us from being hurt by this Evil World? Why should we Love the World? Tho' we are commanded to love our Enemies, yet this Enemy we must not love, 1 John 2.15. Love not the World.

I have been all this while opening the first Sence of this Petition, Liber a nos à malo, Deliver us from Evil ; we pray to be delivered from Sin in general, and to be delivered from Evil under this three-fold Notion, from the Evil of our Heart, from the Evil of Satan, from the Evil of the World; ere I leave this, let me insert a Caution.

Caution. Not that our abstaining from, or forbearing the external Acts of Sin is sufficient to entitle us to Salvation; but when we pray, Deliver us from Evil, there is more implied in it▪ namely, that we make a progress in Holiness. Being divorced from sin is not enough, unless we are espoused to Virtue; therefore in Scripture, these two are join'd, Psal. 34.14. Depart from Evil, and do Good. Rom 12.9. And Isa. 1.16. Cease to do Evil Learn to do well. 2 Cor. 7.1. Let us cleanse ourselves from all Filthiness of Flesh and Spirit, perfecting Holiness. Leaving sin is not enough, unless we embrace Righteousness. Virtutis est magis honesta agere quàm non Turpia, as it is in the Body, it is not enough that the Disease be stopped, but it must grow in health. So it is in the Soul; it is not enough Acts of sin be forborne, (which is the stopping a Disease) but it must be healthy, that is, grow in Holiness.

Use, Which reproves those who labor only to suppress the Outward Acts of sin, but do not press on to Holiness. They cease from doing Evil, but do not learn to do well; their Religion lies only in Negatives. They glory in this, that they are given to no Vice, none can charge them with any foul Miscarriages, Luke 18.11. God, I thank thee, that I am not as other men are; Extortioners, Unjust, Adulterers. This is not enough; you must advance a step further in solid Piety. It is not enough, that a field be not sown with Tares or Hemlock; but it must be sown with good Seed. Consider two things.

1. If this be the best Certificate you have to show, that you are not guilty of gross Sins, God makes no Account of you. A piece of Brass though' it be not so bad as Clay, yet not being so good as Silver, it will not pass for currant Coyn. So though' you are not grossly profane, yet not being of the right Mettal, wanting the stamp of Holiness, you will never pass currant in Heaven.

2. A Man may abstain from Evil, yet he may go to Hell for not doing good, Mat 3.10. Every Tree that bringeth not forth good Fruit, is hewn down and cast into the fire. Why were the foolish Virgins shut out? They had done no hurt, they had not broke their Lamps; Yea but their fault was, there was no goodness in them, they had no Oil in their Lamps. Oh! therefore let us not content ourselves in being free from gross Acts of Sin, but let us launch forth further in Holiness. Let us cleanse ourselves from all Pollution perfecting Holiness.

Secondly, Deliver us from Evil ; that is, from Temporal Evil; we pray that God will either prevent temporal Evils, or deliver us out of them.

1. We pray that God will prevent Temporal Evils; That he will be our Screen to stand between us and Danger, Psal. 7.1. Save me from them that persecute me. We may lawfully pray against the Plots of the wicked, that they may prove abortive. That though' they have a design upon us, they may not have their desire upon us, Psal. 141.9. Keep me from the snare which they have laid for me.

2. We pray, that God will deliver us out of Temporal Evils. That he will remove his Judgments from us, whether Famine, Sword, Pestilence, Psal. 39.10. Remove thy Stroke away from me. Yet with this Caution.

Caution. We may pray to be delivered from Temporal Evils, only so far as God sees it good for us. We may pray to be delivered from the Evil of Sin absolutely, but we must pray to be delivered from Temporal Evils conditionally, so far as God sees it fitting for us, and may stand with his Glory.

Use. In all the Troubles that lie upon us, let us look up to God for Ease and Succor; Deliver us from Evil, Isa. 8.19. Should not a people seek unto their God? To blame then are the Papists, who knock at the wrong door. When they are in any Trouble, they pray to the Saints to deliver them. When they are in danger of Shipwrack, they pray to St. Nicholas ; when they are in the fit of a Fever, they pray to St. Petronelle ; when they are in Travel, they pray to St. Margaret. How unlawful it is to invocate Saints in Prayer, I will prove from one Scripture, Rom. 10.14. How then shall they call on him, in whom they have not believed? We may pray to none but such as we may believe in, but we ought not to believe in any Saint, therefore we may not pray to him. The Papists have in their Ladies Psalter directed their Prayers for Deliverance to the Virgin Mary. Deliver me O Lady, Benedicta Domina, in manibus tuis reposita est nostra salus ; O thou blessed Lady, in thy hands our Salvation is laid up. But Abraham is ignorant of us, Isa. 63.16. The Saints and Virgin Mary are ignorant of us.

To pray to Saints is Idolatry advanced to Blasphemy. Our Savior hath taught us better, in all our Distresses to pray to God for a Cure, Deliver us from Evil. —He only knows what our Troubles are, and can give us help from Trouble; he only that laid the Burden on can take it off. David went to God, Psal. 25.17. O bring thou me out of my Distresses. God can with a word heal, Psal. 107.20. He sent forth his Word and healed them. He delivered the three Children out of the fiery Furnace, Joseph out of Prison, Daniel out of the Lions Den. This proves him to be God, because none can deliver as he doth, Dan. 3.29. There is no other God that can deliver after this sort. Let us then in all our Straits and Exigencies seek to God, and say, Deliver us from Evil.

An Addition of some Sermons Preached by the Reverend Mr. Tho. Watson, formerly Minister of St. Stephen 's Walbrook.

Who in are Christ are New Creatures.

IN this Scripture consists the Essence and Soul of Religion.

I note here Two Things.

1. Doctr. That the true Definition of a Christian is to be in Christ: If any Man be in Christ. He may be in the Church Visible, yet not in Christ. 'It is not to be baptized into Christ's Name, makes a true Christian; but to be in Christ; that is, to be grafted into him by Faith: And if to be in Christ makes a Christian, then there are but few Christians. Many are in Christ nominally not really; they are in Christ by Profession, not by Mystical Union. Are they in Christ that do not know him? Are they in Christ who persecute them that are in Christ? Sure such an Holy Head as Christ will disclaim such spurious Members.

2. Doctr. That whosoever is in Christ, is a New Creature.

For Illustration I shall show,

• I. What a New Creature is:
• II. What a kind of Work it is.

I. What a New Creature is: It is a Second Birth added to the First, John. 3.3. It may be thus described: It is a Supernatural Work of God's Spirit, renewing and transforming the Heart into the Divine Likeness.

1. The efficient Cause of the New Creature, is the Holy Ghost; no Angel or Archangel is able to produce it. Who but God can alter the Hearts of Men, and turn Stones into Flesh? If the New Creature were not produced by the Holy Ghost, then the greatest Glory in a Man's Conversion would belong to himself; but this Glory God will not give to another; the turning of the Will to God is from God: Ier. 31.19. After I was turned I repented.

2. The Organical Cause, or Instrument, by which the New-Creature is formed, is the Word of God: I am. 1.18. Of his own Will begat he us by the Word of Truth. The Word is the Seed out of which springs the Flower of the New-Creature.

3. The Matter of which the New-Creature consists, is the restoring God's Image lost by the Fall.

Quest. But doth God in the New Creature give a new Soul?

Answ. No, he doth not bestow new Faculties but new Qualities; as in the altering of a Lute, the Strings are not new, but the Tune is mended: So in the New Creature, the substance of the Soul is not new, but is new tuned by Grace; the Heart that before was Proud is now Humble; the Eyes that before were full of Lust, are now full of Tears. Here are new Qualities infused.

II. What a kind of Work the New Creature is.

I. The New Creature is a Work of Divine Power ; so much it imports, because it is a Creation. The same Power which raised Christ from the Grave goes to the production of the New Creature, Eph. 1.20. It is a Work of greater Power to produce the New Creature, than to make a World. 'It is true, in respect of God, all things are alike possible to him: But as to our apprehension it requires a greater Power to make a new Creature, than to make a World: For,

1. When God made the World he met with no opposition; but when God is about to make the New Creature, he meets with opposition; Satan opposeth him, and the Heart opposeth him.

2. It cost God nothing to make the World, but to make the New Creature costs him something: Christ himself was fain to become Man. In making the World it was but speaking a Word; but in making of the New Creature, it cost Christ the shedding of his Blood.

3. God made the World in six Days; but he is carrying on the New Creature in us all our Lives long. The New Creature is but begun here, it is not perfected or drawn in all its Orient Colours till it come to Heaven.

II. The New Creature is a Work of Free Grace. There is nothing in us to move God to make us anew; by Nature we are full of Pollution and Enmity, yet now God forms the New Creature. Behold the Banner of Love displayed! The New Creature may say, By the Grace of God I am what I am. In the Creation we may see the Strength of God's Arm, in the New Creature we may see the Working of God's Bowels. That God should Consecrate any Heart, and Anoint it with Grace, is an Act of pure Love: That he should pluck one out of the State of Nature, and not another, must be resolved into Free Grace: Matth. 11.26. Even so Father, for so it seemed good in thy sight. This will increase the Saints Triumphs in Heaven, that the Lot of Free Grace should fall upon them, and not on others.

3. The New Creature is a Work of rare Excellency. A Natural Man is a lump of Earth and Sin, God loathes him, Zach. 11.8. But upon the New Creature is a Spiritual Glory: As if we should see a piece of Clay turned into a sparkling Diamond▪ Cant. 3.16. Who is this that cometh out of the Wilderness, like Pillars of Smoak perfumed with Myrrh and Frankincense? That is the Natural Man coming out of the Wilderness of Sin, perfumed with all the Graces of the Spirit. The New Creature must needs be Glorious, for it partakes of the Divine Nature, 2 Pet. 1.4. A Soul beautified with Holiness, is like the Firmament bespangled with glittering Stars. It is God's lesser Heaven, Isa. 57.15. In the Incarnation God made himself in the Image of Man, in the New Creation Man is made in the Image of God: By our being Creatures we are the Sons of Adam, by being New Creatures we are the Members of Christ. Reason makes one live the Life of a Man, the New Creature makes him live the Life of God. A New Creature excels the rational Nature, and equals the Angelical, It is excellent to hear of Christ's being Crucified for us, but more excellent to have Christ formed in us.

Concerning the New Creature, I shall lay down Two Positions.

1 Posit. That it is not in the Power of a Natural Man to convert himself ; because it is a New Creation. As we cannot make ourselves Creatures, so not New Creatures.

Quest. But why doth God command us to convert ourselves, if we have no Power? Ezek. 18.31. Make you a New Heart.

Answ. 1. We once had Power. God gave us a Stock of Holiness, but we lost it. If a Master give his Servant Money to employ in his Service, and he wastes and imbezles it, may not the Master require the Money of him? Though we have lost our Power to Obey, God hath not lost his Right to Command.

2. Though Men cannot convert themselves, and make themselves new Creatures, yet they may do more than they do in a tendency to it; they may avoid Temptations, they may read the Word; the same Feet that carry them to a Play will carry them to a Sermon; they may implore Divine Grace, but they do not what they are able; they do not improve the Power of Nature to the utmost, and put God to the Trial, whether he will give Grace.

3. God is not wanting to them who seek to him for Grace: Deus volentibus non deest : He is willing to put to his helping Hand. With his Command there goes a Promise, Ezek. 18.31. Make you a New Heart ; and there is a Promise, Ezek. 36.26. A New Heart will I give you.

2 Posit. When God converts a Sinner he doth more than use a Moral Perswasion.

For Conversion is a New Creation, Eph. 4.24. The Pelagians talk much of Free Will; they say the Will of Man is by Nature asleep, and Conversion is nothing but the awakening a Sinner out of sleep, which is done by a Moral Perswasion: But Man is by Nature dead in Sin, Eph. 2.1. And God must do more than awaken him, he must enliven him before he be a New Creature.

1 Use. Terror, to such as are not New Creatures; such as are still growing upon the Stock of Old Adam, who continue in their Sins, and are resolved so to do, these are in the Gall of Bitterness, and are the most miserable Creatures that ever God made, except the Devils. These stand in the place where all God's Arrows fly; these are the Centre where all God's Curses meet. An Unregenerate Person is like one in Debt, that is in fear to be arrested; he is every Hour in fear to be arrested by Death, and carried Prisoner to Hell. Can that Traitor be happy who is fed by his Prince in Prison, only to be kept alive for Execution? God feeds the Wicked as Prisoners, they are reserved for the Day of Wrath, 2 Pet. 2.9. How should this fright Men out of their Natural Condition, and make them restless till they are New Creatures.

2 Use: Trial, whether we are New Creatures, our Salvation depends upon it.

1. I shall show you the Counterfeit of the New Creature, or that which seems to be the New Creature, but is not.

1 Counterfeit. Natural Honesty, Moral Virtue, Prudence, Justice, Liberality, Temperance; these make a Glorious show in the Eye of the World, but differ as much from the New Creature, as a Meteor from a Star. Morality indeed is commendable, and it were well if there were more of it. This our Savior loves. Mark 10.21. Then Jesus beholding him loved him. It was a love of Compassion not Election. Morality is but Nature at best, it doth not amount to Grace.

1. There is nothing of Christ in Morality, and that Fruit is sour which grows not upon the Root Christ.

2. Moral Actions are done out of a vain-glorious Humour, not any respect to God's Glory. The Apostle calls the Heathen Magistrates Unjust, 1 Cor. 6.1. While they were doing Justice in their Civil Courts they were Unjust; their Virtue became Vice, because Faith was wanting, and they did all to raise them Trophies for their own Praise and Fame; so that Morality is but the wild Olive of Nature, it doth not amount to Grace. Heat Water to the highest degree, you cannot make Wine of it, it is Water still: So let Morality be raised to the highest, it is Nature still; 'tis but Old Adam put in a better dress. I may say to a civil Man, Yet lackest thou One Thing, Mark 10.21. Moral Virtue may stand with the hatred of Godliness. A Moral Man doth as much hate Holiness as he doth Vice. The Stoics were Moralists, and had sublime Notions about Virtue, yet were the deadliest Enemies St. Paul had, Acts 17.18. So that this is a counterfeit Jewel.

2 Counterfeit, Religious Education is not the New-Creature. Education doth much cultivate and refine Nature: Education is a good Wall to plant the Vine of Grace against, but it is not Grace. King Joash was good, as long as his Uncle Jehoiada lived, but when Jehoiada died, all Joash his Religion was buried in his Uncle's Grave, 2 Kings 12.2. Have not we seen many who have been trained up religiously under their Parents, and were very hopeful; yet these fair Blossoms of Hope, have been blown off, and they have lived to be a shame to their Friends?

3 Counterfeit. A Form of Godliness is not the New Creature. Every Bird that hath fine Feathers hath not sweet Flesh. All that shine with the Golden Feathers of Profession are not Saints: 2 Tim. 3 5. 〈 in non-Latin alphabet 〉 , Having a Form of Godliness, but denying the Power. What is a lifeless Form? Formality is the Ape of Piety: Formalists may perform all the external parts of Religion, Pray, Fast, give Alms. Whatever Duties a Believer doth in sincerity, the same may a Formalist do in Hypocrisy. How devout were the Pharisees? How Humble was Ahab ? What a Reformer was Jehu ? yet all this was but a formal show of Religion. Daedalus by art made Images to move of themselves, insomuch that People thought they were living. Formalists do so counterfeit, and play a Devotion, that others think they are living Saints. They are Religious Mountebanks.

4 Counterfeit. Every Change of Opinion doth not amount to the New Creature: A Man may change from Error to Truth, yet no New Creature; here is a Change in the Head, but not in the Heart: One may be Orthodox in his judgment; yet not cordially embrace the Gospel: He may be no Papist, yet no true Believer: He who is changed only in Opinion, is but almost a Christian, and shall be but almost saved.

5 Counterfeit. Every sudden Passion, or stirring of the Affections, is not the New Creature. There may be Affections of Sorrow ; some upon the reading the History of Christ's Passion may be ready to weep, but it is only a Natural tenderness which relents at any Tragical sight. Affections of desire may be stirred, John. 6. Lord evermore give us this Bread: But these basely deserted Christ, and would walk no more with him, ver. 66. Many desire Heaven but will not come up to the Price. Affections of Joy may be stirred: In the Parable the Second sort of Hearers are said to receive the Word with joy, Matth. 13.20. What was this but to have the Affections moved with delight in hearing: Yet that this did not amount to the New Creature is plain. 1. Because those Hearers are said to have no root. 2. Because they fell away, ver. 21. King Herod did hear John the Baptist gladly; he was much affected with John 's Preaching; Where then was the defect? Why was not Herod a New Creature? The reason was, because Herod was not reformed by the Baptist's Preaching; his Affections were moved, but his Sin was not removed. Many have sweet Motions of Heart, and seem to be much affected with the Word, but their love to Sin is stronger than their love to the Word; therefore all their good Affections prove abortive and come to nothing.

6 Counterfeit. One may have trouble for Sin ; yet not be a New Creature. Trouble of Spirit may appear, while God's Judgments lie upon Men; but when these are removed, their trouble ceaseth, Psal. 78.34. When he slew them, then they sought him, nevertheless they did flatter him with their Lips. Metal that melts in a Furnace, take it out of the Furnace and it returns to its former hardness: Many in time of Sickness seem to be like melted Metal. What Weeping and wringing of Hands? What Confessions of Sin will they make? Do not these look like New Creatures? But as soon as they recover they are as bad as ever; their Pangs go off again, and it never comes to a New Birth.

7 Counterfeit. A Man may have the Spirit, yet not be a New Creature. The Apostle supposeth a Case, that one might be made Partaker of the Holy Ghost, yet fall away, Heb. 6.4. A Man may have some slight transient Work of the Spirit, but it doth not go to the root; he may have the common Gifts of the Spirit, but not the special Grace ; he may have the Spirit to convince him, not to convert him; the Light he hath is like a Winter Sun, which hath little or no influence; it doth not make him more Holy; he hath the Motions of the Spirit, but walks after the Flesh.

8 Counterfeit. Every abstaining from Sin is not the New Creature. This abstaining may be,

1. From Restraining Grace, not Renewing Grace: As God withheld Laban from hurting Jacob, Gen. 31.24. The Lord may restrain Men from Sin by the Terror of a Natural Conscience. Conscience stands as the Angel with a drawn Sword, and saith, do not this Evil. Men may be frighted from Sin, but not divorced:

2. Men may abstain from Sin for a while, and then return to it again; as Saul left off pursuing David for some time, and then hunted him again. This is like a Man that holds his Breath under Water, and then takes Breath again. Ier. 34.15, 16. Ye were now turned, and had done right in my sight; but ye turned and polluted my Holy Name.

3. Men may leave gross Sin, and yet live in more Spiritual Sins; leave Drunkenness, and live in Pride; leave Uncleanness and live in Malice: The Pharisee boasted he was no Adulterer, but he could not say he was not Proud or Superstitious; here he left gross Sin, and lived in Spiritual Sins.

4. Men may leave Sin partially; abstain from some Sins, not all; they feed some Sin in a corner. Herod left many Sins, but one Sin he lived in, viz. Incest. All this doth not amount to the New Creature.

II. I shall show you wherein the Essence of the New Creature consists.

1 In General. To the constituting of the New Creature, there must be a great Change wrought. He who is a New Creature is not the same Man he was. Alter idem. He is of another Spirit. Numb. 14.24. My Servant Caleb, because he had another Spirit. When the Harlot Lais came to one of her old Acquaintance, after he was converted, and tempted him to Sin, Ego non sum Ego, saith he, I am not the same Man.

When one becomes a New Creature, there is such a visible Change, that all may see it; therefore it is called a Change from Darkness to Light, Acts 26.18. Paul, a Persecutor, when converted, was so altered, that all who saw him, wondered at him, and could scarce believe that he was the same Man, Acts 9.21. as if another Soul had lived in the same Body. Mary Magdalene, an unchaste Sinner, when once savingly wrought upon, what a penitent Creature did she become? Her Eyes, that were enticements of Lust, she takes Penance of them, and washed Christ's Feet with her Tears: Her Hair, which she was so proud of, and which was a Net to entangle her Lovers, she now takes Penance of it, and wipes Christ's Feet with it. Thus the New Creature makes a visible change. Such as are the same as they were, as vain and proud as ever, here is no New Creature to be seen; for then a mighty change would appear. 1 Cor. 6.11. And such were some of you; but ye are washed, but ye are sanctified, &c.

But every Change doth not evidence the New Creature.

1. There is a change from one Extream to another; from a Prodigal, to an Usurer; from a Turk, to a Papist. This is as if one should recover of one Disease, and die of another.

2. There is an outward change, which is like the washing of a Swine. Ahab was much changed to outward view, when he rent his Cloaths, and put on Sackcloth. 1 Kings 21.27. insomuch that God stands and wonders at him: Seest thou how Ahab humbleth himself? Yet for all this, he was but an Hypocrite.

Quest. What Change then is that which is requisite in the New Creature?

Answ. It is an inward Change, a change of Heart. Though the heart be not new made, it is new molded. Ier. 4.14. Wash thy heart, O Jerusalem. Ahab 's Cloaths were rent, but not his Heart. The outward change will do no good without the inward. What will become of them then who have not so much as an outward Change?

Thus you see in General, That in the production of the New Creature, there must be a change.

II. More particularly: The Change in the new creature consists in two things; and they are both set down in the Text: Old things are passed away; behold all things are become new.

I. Old Things are passed away. ] Old Pride, old Ignorance, old Malice. The old House must be pulled down, ere you can set up a new.

Object. If all old things must pass away, then there are no new creatures. Who can be quite freed from Sin? Doth not the Apostle complain of a Body of Death ?

Answ. We must know that the change wrought in the new creature, though it be a through change, yet it is not a perfect change; Sin will remain: As there is a Principle of Grace, so of Corruption; like Wine and Water mixed, there is in the Regenerate Flesh as well as Spirit. Here a Question ariseth.

Quest. If Sin in the Regenerate is not quite done away, then how far must one put off the old Man that he may be a new creature? Of which hereafter.

We are now upon the Trial of the New Creature. In it there is a Change wrought, and this Change consists in Two Things; which are set down in the Text.

• 1. Old things are passed away.
• 2. All things are become new.

I. Old things are passed away. ] Old Pride, old Ignorance, old Malice. The old House must be pulled down ere you can set up a new.

Object. But if all old things must pass away, then there are no new Creatures. Who can be quite freed from Sin? Doth not Paul complain of a Body of Death?

Answ. We must know the change wrought in the new Creature is but imperfect ; as there is a Principle of Grace, so of Corruption; like Wine and Water mixed, there is in the regenerate Flesh as well as Spirit.

Quest. If Sin in the regenerate is not quite done away, then how far must one put off the old Man that he may be a new Creature?

Answ. 1. There must be a grieving for the Remains of corruption. Rom. 7.24. O wretched man that I am, who shall deliver me from this body of Death? Paul did not cry out of his Sufferings, his being beaten with Rods, ship-wrack'd, stoned; but (like the Bird of Paradise) he bemoaned himself for sin. In the new Creature there must be quotidianus mugitus, a daily mourning for the in-dwelling presence of corruption. A Child of God doth not wear Sin as a Gold-Chain, but as a Fetter.

2. In the new Creature there must be a detestation of old things; as one would detest a Garment in which is the Plague. It is not enough to be angry with Sin; but we must hate it. Psal. 119, 163. I hate and abhor lying. Hatred is the highest degree of Enmity. And we must hate Sin, not only for its hurtful Effect, but its loathsome Nature ; as one hates a Toad for its poisonful quality.

3. In the new Creature there is an opposition against all old things. A Christian not only complains of Sin, but fights against it, Gal. 5.17.

Quest. But may not a natural man oppose Sin?

Answ. Yes; but there is a great difference between his opposing Sin, and the new Creature's opposing it.

I. There is a difference in the Manner of Opposition.

1. The Natural Man opposeth Sin only for the Shame of it, as it eclipseth his Credit: But the new Creature opposeth Sin for the Filth of it: it is the Spirit of Mischief: 'It is like Rust to Gold, or as a Stain to Beauty.

2. The Natural Man doth not oppose all Sin.

1. He doth not oppose inward Sins; he fights against such sins as are against the light of a natural Conscience; but not against Heart-sins, the first risings of vain Thoughts, the stirrings of Anger and Concupiscence, the venom and impurity of his Nature.

2. He doth not oppose Gospel-sins ; Pride, Unbelief, Hardness of Heart, spiritual Barrenness; he is not troubled that he can love God no more.

3. He opposeth not Complexion-sins ; such as the Bias of his Heart carries him more strongly to; as Lust, or Avarice. He saith of his Constitution-sin as Naaman, 2 Kings 5.18. In this thing the Lord pardon thy Servant. But the new Creature opposeth all kind of sin; Odium circa speciem. As he that hates a Serpent, hates all kind of Serpents. Psal. 119.104. I hate every false way.

II. There is difference between the Natural Man's opposing Sin, and the New Creature's opposing it, in regard of the Motives.

A Natural Man opposeth sin from carnal Motives; to stop the Mouth of Conscience, and to prevent Hell.

But the new Creature opposeth sin upon more noble Motives; out of love to God, and fear of dishonoring the Gospel.

4. In the new Creature there is mortifying old corrupt Lusts. Gal. 5.24. They that are Christ's have crucified the Flesh. The new Creature is said to be dead to Sin, Rom. 6.11. He is dead as to the love of sin, that it doth not bewitch; and as to the power of it, that it doth not command. The new Creature is continually crucifying Sin. Some Limb of the old Adam every day drops off; though Sin doth not die perfectly, it dies daily.

A gracious Soul thinks he can never kill sin enough. He deals with sin as Joab with Absalom. 2 Sam. 18.14. He took three darts in his hand, and thrust them through the heart of Absalom. So with the three Darts of Faith, Prayer, and Repentance, a Christian thrusts through the Body of Sin; he never thinks this Absalom is enough dead.

Try then if we have this first Sign of the new Creature, Old things are passed away. There is a grieving for sin, a detesting it, an opposing it, a mortifying it: This is the passing away of old things ; though not in a legal sense, yet in an Evangelical; and though it be not to Satisfaction, yet it is to Acceptation.

The second Trial of the New Creature, is, All things are become new. The new Creature is new all over. Grace, though it be but in part, yet is in every part.

By nature every branch of the Soul is defiled with sin, as every part of Wormwood is bitter; so in Regeneration, every part of the Soul is replenished with Grace. Therefore Grace is called The new Man, Eph. 4.24. Not a new Eye, or a new Tongue; but a new Man. There are new Dispositions, new Principles, new Aims; all things are become new.

I. In the new Creature there is a new Understanding. Eph. 4.23. Be renewed in the Spirit of your Mind. The first thing a Limner draws in a Picture is the Eye. When God newly limns us, and makes us new Creatures, the first thing he draws in our Souls, is a new Eye: The new Creature is enlightened to see that which he never saw before.

1. He knows Christ after another manner. An unconverted Man by the Light of common Grace may believe Christ to be the Son of God; but the new Creature knows Christ after another-guise manner; so as to esteem him above all, to adore him, to touch him by Faith, to fetch an healing virtue from him.

2. The new Creature knows himself better than he did. When the Sun shines into a Room, it discovers all the Dust and Cobwebs in it; so, when the Light of the Spirit shines into the Heart, it discovers that Corruption which before lay hid; it shows a man his own vileness and Nothingness. Job 40.4. Behold I am vile. A wicked man, blinded with Self-Love, admires himself; like Narcissus, that seeing his own shadow upon the Water, fell in love with it. Saving Knowledge works self-abasement. Lord, thou art Heaven, and I am Hell, said a Martyr. Hath this Day-Star of Knowledge shined in our Mind?

II. The new Creature is renewed in his Conscience. The Conscience of a Natural Man is either blind, or dumb, or seared: But Conscience in the new Creature, is renewed. Let us examine, Doth Conscience check for sin? The least Hair makes the Eye weep; and the least sin makes Conscience smite. How did David 's Heart smite him for cutting off the Lap of Saul 's Garment? A good Conscience is a Star to guide, a Register to record, a Judge to determine, a Witness to accuse or excuse; if Conscience doth all these Offices right, then it is a renewed Conscience, and speaks peace.

III. In the new Creature the Will is renewed. An old Bowl may have a new Bias put into it: The Will having a new Bias of Grace put into it, is strongly carried to Good. The Will of a Natural man opposeth God. When the Wind goes one way, and the Tide another, then there is a Storm; so it is when God's Will goes one way, and ours another: But when our Will goes with God's, as the Wind with the Tide, then there's a sweet Calm of Peace in the Soul. The sanctified Will answers to God's Will, as the Echo to the Voice. Psal. 27.8. When thou saidst, Seek ye my face, my Heart said unto thee, Thy Face, Lord, will I seek ; and the Will being renewed, like the primum Mobile, it carries all the Affections along with it.

IV. The new Creature hath a new Conversation. Grace alters a man's walk: Before he walked proudly, now humbly; before loosely, now holily. He makes the Word his Rule, and Christ's Life his Pattern. Phil. 3.20. Our Conversation is in Heaven. As a Ship that is sailing Eastward, there comes a Gale of wind and blows it Westward; So, before a man did sail Hell-ward, and on a sudden the Spirit of God comes upon him, and blows him Heaven-ward; here is a new Conversation. It was a Speech of Oecolampadius, I would not speak or do anything that I thought Jesus Christ would not approve of, if he were here corporally present.