Burroughs - BT715 B8 1654

THE EIGHTH OF e51/IR JeremiahBurroughs. Being a Treadle of the EVIL of EVILS OR THE Exceeding Sinfulnefs, 460#4,41e o F S IVhertin fberoed, z There is more Evil in the data there. is in the greateft AMAion. 2 Sin is rani'. oprofite toGod. 3 Sin i molt opporite toMans Good. 4 Sin is oprohte toe!GoodOagenera/. 5 Sin is the Poyi on, or Evitofall other Evils. 6 Finhath a kind of1n5nitenels in it. 7 Sinmakes amanconfornakte to theDevil. ./111 thejè jeveral 'Heads are branched out intowry many (I'ar Publifhed by ThomasGoodwyn, ; IN Greenhil, W.11i am 'Bridge, Sydrach Sympron, ( (Philip Wall;ant Aciderly, John Yates. London, Printedby Teter Co'e in. Leaden-Wall, and are tohe told at hisShop at the SignofthePrinting-Prefg in Qortihil,,neer the RoyalExchange. 1654.,

441.40bUlt0i^4f K Y.r<i,4#a.db-e4,T V' Y A TESTIMONY TO THE WORLI), Concerning Several Bookrof MRPrerniah Burroughs, that are' Printing, and will íhortlybe Publiíhed. Segafte 'HAT we have by +'`' way of Preface fet . y ;r9_4,444 before the feveral gillp,y.g Books already pub- lillied of this Reverend Autlior, ,111.r.eremiAhBurroughs, may fut.!. £ciently;fervefor all that are come forth :

e Teltimon,y to theWorld, &c..., forth : So that we onlyneed now, togiveLetters Teftimonial to the World, that thefe (wig. TheSera mons onyob, 36. chapt. 21. verfe : The Second Epiffle ofPeter, the 1. chapter, the i. verfe : TheFirft Epifileoffohn,the 3.chap. 3.verfe The Second Epiffle to the Corinthi- ans, the 5. chapter, .7 verfe :. Mat- them, theu. chapter, 2.8,z9, and3o; vertes: TheSecondEpifile to the Corinthians, the 5..chapter, the 18; 19, -and 2o. verfes,, which are, or will fhortly be Printed) Vie vouch likewife to be the painful andprofitableLabors ofthe fame Author, andpublifhed by theheft andmoíßAuthewickCopies. 7rlxima .goo in, $Yelrad# soon }_ Williampreep04. Thilzp Wye, Yelm Yare,t, ll amBridges William .Ádderley.

\CO) To the Reader,. 10....E *4'444444H E Creatures vanity and .****** T ernptinefs, the abounding tr/44.433 Sinfulnefs of Sin , and 444+44++ Chrifts All.fufficiency and Fu1nefs,and how to live the life ofFaith in Chriit, are Subje6ts containing the Sim and Subitance of Religion, and much treated on promifcuoufly a- mongft Divines. And I thinkarnongft all theTreatifes ofthisbleffed man, Mr, Jeremiah Burroughs (now triumphing in gloryabove all fin and forrow) which 4avebeirsi receivedwith fo muchaccept tatioti Pit4ting_airtheS*40 r There haql niatbieem itsientgar 41, Ayrview a; !nor Pratial Piççe440.444*w under thy hands':

To the `leader. hands 4 And thoughdivers Divineshave written and fpoken much concerning this Subje t, yet in my poor Judgment, thisout-goes all ofthis Nature, that ever my eyes beheld, Petting forth with Iife and fpirit the Subje& in hand, and brins ging it down powerfully in a pratical way to convince the Judgment, and work upon theaffetions ofthe weaken Reader. That which is the undoingof thole who think themfelves no small. Chriftians, is rcfting ina barenotionof the Creatures emptinefs, Sins filthinefs, Chris Fulnefs, andhaving fornehigh towering fpeculations concerning the Nature andObje&of Faith and tobe able todifcourfe of thefe things in com- pany, and, upon occafion, is the Religi- on ofthe World, and moreefpecially of our Formal Profelfors. Now the reali ty of the e confeíf Principles are not. madepowerful upon the confcience by the cleeref{ natural a q. uiredç light in the World: 'but when t`he Lord is pleated toilet home thole overawing foul=bal. biting

To th Rad. laftingrthoughts of ttetttitlf, then, and never till then, fhall we live, ad, and walk as a people who acknowledg thefe Principles of Chriftianity to be true : Wharf the things of Religion, and thoughts ofEternity lie fwimming only inour Brains, they never conquer, corn. mind, and fubdue the heart in away of Praâical Obedience. Many mens thoughts,- language, and lives are fuch, that if theywere certain there is no God, no Sin, noHell, no wrath to be feared, no Grace to beminded and attained, no judgment day when theymull give an account, theycould not be work than they are, nor do worfe than theydo ; Oh the horrid Athiefm bound up in mens hearts, and they fee it not how elfe durft men be fo prophane in their lives underGofpel light ? how durft they fit A14410(11" under the powerful awaking moils of Gfate ho elfe could fuch viitthoughts be cherifh'd, and fuch cure fectpitadifes and principlés maintained? howelkdurft menchufein rather than B afflition

To the eader. .afiliaion when they are brought into iireights how otherwifeare men more afraid ofopen ihame.than offecr<et fins ? In a word, how duril men walk with- out God in the world, at 'call without fecret prayer and communing with their own hearts,, dayes,weeks, months,' years together ? l am perfwaded'more fouls drop down to Hell in our dayes under the abufe ofGofpel Light, than ever did in the grofs darknefs ofPopery they thenbetter improved their Talents according to the light afforded,and wa1= ked better and more futably to the light they receiv'd;wheras thefe'Gofpel truths which now íhines more fully and deers 1s in the faces ofibmany thoufands, are not fo much improved in, a more c.ir- cumípe6t, holy, and humble walking, but rather abuied to a more loofe and wantoftcarriage and cenibrious judging. of one another, men finning the more becaule grace fo much, abounds ; how' could theSaints then love and,embrace. withfnglenels of heart ? but now the. foundas1

To the coder. foundations of love are fhaken, and a' perverfe spirit is mingled amongfl us; Oh how heavily cloth the wrath of God lie upon theProfefforsofour Age for the abuíe of Golpel light, and they feel it not ; Gods Adminiflrations in this late ter Ageofthe World, being more fubtil and Spiritual, and therefore more undif cernable than in former Ages : Oh how many have we now adaies, who think they walk cleerly in themidfl ofGospel Light, magnifying and exalting free race, triumphing in their Chriflian ii berty, looking upon others as kept in bondage, who corne not up to their pitch and prac`tic.e, and yet are no better than Solom, ons fools, who make a mock offin, bein conceitedly fet at liberty; but really fin and Satans bond-flaves Certainly,till melts confciences bemade tender and fearful of the lea l touches and appearance4ofev il, they have good caufe to fufpeâ, not the flrength, ut the foundnefs o heir hearts in Grace : Whilfl men are bold with fin. B 2 ant

To the `eacler. andcan put it ()Fat an eafie rate of for row, let t Heir attainments feem never fo high in underflanding the Myfleries of the Gofpel, they never yet knew truly what it is to exalt Chrill and free Grace, for look in what meat ire we flight ° in, in the fame meafurewe flight God him= fellin his Perlons and Attrtbhtes And how can that great Gofpel Duty of wal- king humbly with God, be expreffed ? how can Chrifl be righcly lifted up and advanced in our fouls without a. right fight and fence offin ? Neverevil Ch r i fl be wonderful Chriíl, and Grace won- derful Grace, till fin be wonderful fin, and experimentally apprehended as out ofmeaiure finrul ; never till fin be lien and forrowed foras thegreatett evil,wil Chrift be teen and rejoyced in as the greateft good; were we once through- ly convincedofthe infiniteevil in fin, as containing in it theEvil of 411Evils (no- thing being anevil indeedproperly, but as it path thebitter ingredient and cur fed flingoffin in it) howwould fin be hated:

To the mien, hated and fhunned more than the moff . deadlypoyfon, and fearedmore than the Devil, more thanHell it fell? feing no thing bath made and founded Hell but fin , nor made the Devil fuck a black feindbut fn ; nay,nothing is fo match a Hell, I mean aTorment, as fin it fell; nothing binds the Creature in filch chains ofmifery as when it is held in the cords of its own fin, Pro,. Ç. zz. Men look upon fin through falfe Mediums, and beleeve the reports and interpretati= ons which the worldand the flelh gives offin, and thus are. cheated to their own deftruCtion : Could we but a little lay our Ears to Hell andhear the howlings andye'iings ofthofe damned fpirics ag- gravating fin, we íhould then have a true Comment upon the Subje& in hand : Afflictions in this wold now and then awaken the conicience, revi% wing the fight and fence of fin by fome grievous pains; but one half hour in Hell, being feparated from the comfor. tableprefcnccofall good and bled{dneis will

'ThII make the evil offin rightly under, flood. Certainly there's an evil in fin beyond what the largeft Created Un- derflanding is able to fadam, fin being one of thole things which can never be punifhed enough which appears in that all thofe unfpeakable, unfufferable torments infliaed upon the damned through all Eternity, isbut acontinual paying this faddebt, and giving ,fatisfa.- âion to Divine Juflice for the wrong which finhath done, in regard Divine juflice l'hall not othérwife fufficiently in timehave taken it's dueout ofthe fin, ner. Now the judg of all the world °who is the Standard .of juflice it felf, neither can, nor will do any wrong to his Creature in punifhing it more than it's iniquity deferves. Ikeader I than fay no m.orc now, but befeech the Lord to carry home thefeTruths by his Spirit into thy bo, fom that there may be a Divine preffion made upon thy heart in reading, tutable to the Authors in preaching, and To the 7,,ader.

To the `Redder.. and that thou mayeía (out of love to Holinefs) fo fear and hate fin now, that thou mayeft never fuller the vena geance of Eternal Fire ( the wages of fin) hereafter : Which is theunfeigned.I and.earneft delireof Souls Weld=Thi ffier in Chri yifus, John Yates. ' `*,44434:11411ibi itlAti TH E

alidttiAtAtaticiattAtata rxe CONTENT; Page HAP. t That it's evtieryCvilChoice, ToChoofe Sin, rather than.Afj?itlion. Chap. z The Servants of Clod, have Chafe the naoft dreadful 4)74" ión.r,ratherthantheléàftSin. 5 Clap.' 3 1here is :ome goodieaffition , bzut`nonein PI: I lift,1` r goot`f'ntatie Secondly, ` ti goodof Caufalitie it idly, S.,¿f.good rTranciprcfromwhencefin:': can co. Fczurthly,?(ogeodan xed asrstoafliUions, Of c}=range. 2 Of 'Evidence. 3 Of !l {;q#ng, diferentwork:ngsof the beep of theSaints underjan,ana'underuffhaion. ` Fitihly,lt',rnoteat xbre ofany Good, i Add allthegoodtofin that all the ('rea Lures in heaven andearth have, yet it cannot ma4 fin good. 2 Goodends,thougb i Tohelpagainfttemprazon, 2 Todogood toothers, 3 To lorifie god, ,e Cannot ma fingood, 4 Çodcannotmakefingood. Sixthly, It's not comparativelygood. t k Chap. 4 %yes .AndWineConfe£tories of excellent ufe, Tiq. z Sin isnot theworkofgod. 2 `Sinsproniif'c are all9)elufion.r. 3 Sincannot be the Object of aratio nal Creature. 4 'Nothing that's goodfbouldbeventtt- redforfan. 5 `Nothing that'sgood tó be made fervice} able tofin. 6 Tim iniftakeofmakingfin thechrefeftgood; B 7 Time

THE CONTENTS. 7 Time(pent infin, loft. 8 The wicked, ufelefimembers. 9 Sinneedetb no debate whether to be done, ornot. 23 Chap. 5 There is moreEvil inthe leaJtfin, than in thegreareffofition ; Opened. nfix - Particulars, being' the general Scopeofthe wholeTrzeatifer 30 Chap. 6 Sinmolt.oppofateto god thectiiefeftgood, Opened in`Four "Heads : Sin molt oppofite to Cods Nature. 2 Sin oppofite in ¡Di' wort ng againft god. 3 Sin- wrongs god, more than any Thing efe. 4 Sin ftri.ke.r°at Cods Being. 3 3 Chap. 7 Sm in itfelfoppofate to god, fdin five thin.;'.r: I Nothing direly contrary to Cod butfan : 2 Cod wouldceafe tobe god, ifbut one drop of fin.in him: 3 Sin rooppofite to god, that he ceafe tobe Cod, froedid but caul& fin to be m another : 4 HePomid ceafe tobe Cod,ifhedidbut approve it in others : 5 ,Sin wouldcaul 'Cod ro ceafe to be, if he did not hate finis much as he doth. 3 5 Chap. 8 The workings of' fn h alivayes againft god. TheScripture cals it, i'Enmity. 2. Walkng con- trary. 3 Fighting. 4 Wilting. $ Striving. 6'1 îfng againft god. 41 Chap. 9 How fin refaf 'Cod : , I It's ,a hating of god. a It's rebellionagainft Clod. 3 It's adejpifng of Dodo 42 Chap. I.o Sin isetfard ingagairaft g'ocl. I The(in- ner wiped; godwere notfo `Holy, duc. 2 Itfeekthe de- nationofgod. .Alfofin isawrongingof god. 5o Chap..ii: 'Nowlinwrongyod : I inhis.Attributes. z %elation.of Father, Son, and Moly. ghoft. 3; `His Counfels. - 4 ln theEndfor whichgodbathdone all be bath done. And Fiat, Sin wrong gods .Attributes: Flis.Allfuffìciency,fbevoed inTwo Particulars. 2. It wrong his Omniprefence,. and Omnifciency. 3 -. Sin "Wrong his , Wifdom.. q.. Wrong his `Holinef3. S Sin wrong god, inPetting mansWill abovegods. 6 Sin wrong gods 'Dominion. 7 Sin wrong. Cods 7uftice. 8 Sin wronggod inhss.Truth. 57 Chap.

THtE CONTENT S. .` ,O rh,a - ri 410'0,fit txraqsgad,ta¢..&pefoñ4 tiòn.r I ; 111)i Father..i,TheSon.)t, The "Spitit. . 69 Chap. t 3 Sin °angsthe Cóun of Cod;in fetting that Order in the wori4 thatbe hat),frt. 72 ; Chap. 14 Sin wrong. Cod in, the (End for; which he hdthniade arttbiakx . ' :: . ..:: i , , - , 7 5,: Chap. 1-5 ThéFFuft,Corolkary;] i-p, appears by this, That butfewmen' lZnot.d What;th'ey dot,When,,tljey ,fin So gainft Cod. Chap. t6°'The&eond,Coxollar7,] . Thaneceffiryof our 'Mediators', beinggodand 'Man. tbut ear are Chap. 7 'TheThirdtorállä:ïa l :, f humbled as tbey Jhould forfin a lt will net be deep e- nough, except itbefór f rn>cts it's `agnmrmfk God ,1z :4f;ilí not Santtmfine the am ofGod. devòrc betenfin and the' 4 oft it tralln . . foul. 4 Chap.. 't-3 Thé, Corollary.] 4dmir tle - tiere of od, ïnfeingfe muda_fitx.an,tbe mvrld; and ,y4A bear it. , 9z Chap. i9 TheFifthCorollary.] Fence Pe a cnáyto breakyour hearts fo°,fin And alfo to lee yole from: re ptation. . 96 ,jtá,p..zo. A Sixt Corollary.] If:Pt n be thusfanful, ,it fIJÓUId `teach us nat only ti bëtöabled for loun9. tr,n. rr, biit thefini of others. jx, 3 Chap. zz. A`Seventh' Cctr.hl°lary,., If . fin,.liar,. tl.iusmmchagain(t god -r thex.alltlaàt;are Woad connerte hád`need domuchfor Cod. ? ?9, ; +Chap: 12 Léll 7 rf f,' fch againji ÿd, `he.heè Ixth*;dmaic f i . pdéapare agaznft`f4eirhe dotbr?, T.Aga 1Q that fan. -ed. 2 .Agaztìf c4 5.q0,1c .`>See a,t in Cod.rg,uan,heLaw agatnfifin. 4 See=it,z cd3 p:ini- flüng jn..' , that - aceountedfmaL S See it i tCodr ,d,r- ft°, o,yng all the orbdfar,frc.., 6.,SeeOh' 4ml4,f,kire inpa- nift):,2` fineternally. ` ' 1 J G Q ! iz (.bap. 2.3 w4,Seventh (I)ifco,ry fxfpä z aaz;j,

T H1E CONTENTS. aketinfi'fin, :openedftoirrthe fufferin,gxof Chrift. Firít, See thefe,oéráze"xprefflonr 'ofScripmre: x "IIeaictl for- ;ròwfdl.tó death: 2- Ile began to be amazed. . 3 W began tobe in onAgony. e Seca-idly, See theeff E#s'ofGlrifis beinginánAgony : t 3efllgrovelling on the ground. 'Wefaoet dropsofBlood. 3'He cries to qodb' if it be f f blé.io 4l3ir paßifrormLtne. Thère is eight 'onfrderationtrbfGhiiifrffings 123. ..,ise.m..._. aloarelmo.- . -- THE SECOND 3 PAKT. x , in is mof a''pppolite tAllitny good; andfar Moreop- pofzte to thegoodofmari'than,AffliEtion. ,hap 24 Fir&, Sinmakeaman evil, butnoàffliii- mnOhmaltehimfo ° i,"110-frthat are'inojiiiEteonarg not thëfr.dorfe, r 2`Brit thofe tÌaFtt acre zpicked, arevileperohs, tho3rggh they be thegreateft 'Princes. 14.o i `&eondlyy: S`iitipinOre gppofrte to thë good ofmanthrtñ becaufe mofe oppofate to the I- mage o, f C3rod inman : ThreezParttculars inftanced,aizd.. a aeftaohrejot,ved' . _ 143 ap. '16 is oppofite tothe Life egad A 51 cla. &nit f te,toplans czarife it is mof óppefté tothela dforwhich good, be® man c»as made. aS8 Chap. i$ 'F'hy,_ Sin! moreóppof#, ta.masood than .ilzzoñ b9cutrfe iiea defalerftent ofthetSorrl a It defiles' à intñ°mèdí,etib z.Siwzs the matter the O'ormik011 ze ntotätZBtèrnity. 6ì' Gháp.' zSiXti; Si,, it moreoppofte to means good' than affltgtion;,. be'cattfe fin is the ob,leit ofgod,r hatred; Pzst`qodhatethizot atty, Offliffiouii . : 265. Chap. .3o Sevgnthly, Sin, is moreoppof ts to man" ouod #?ìii'tiislio'$ë1titá ;bxisguslt upoi4 the 2,69 .

TRE CONTENTS. Chap. .3 t Eightly, Sin isagreater evil to man than .Afiition, becaufeit's that whichput the Creature under the Sentence ofCondemnation. 277 Chap 32 Ninthly, Sin is agreater evil to man than affliE ion, becaufe it breats the 'Union between godand the Soul. 282 Chap. 33 Tenthly, Sin is more againft mans good than .AffliEion, for that it'firs up allin Cod to comea- gainftafanner inway cfenmity. 285 Chap 34 XI. Sin is more oppo1to to mans good than affliEfion,forthatfinmalesall theCreatures ofgod atenmitywitha'inner. 288 Chap. 35 X II. Sin isagreater evil to man than af- fliEhoiz, becaufe itputs a man under the Curfe of Clod. 291 Chap. XI I I. Sin it the Seed of'EternalsEvil, therefore more hurtful to man than affliEtion. An Ufe thereof, Then fee that thofe men are deceived that think toprovidewellfor themfelves byfan. 29 The 'Mini- flry oftheWord isfor our good, as well as Cods glory. 293 Chap. 37 XIV. Sin is worfethanaffliEIion,becaufe ithardens theheart againfl;god, andthemeans ofgrace. 297 Chap. 3g XV. Sin is worje tous than affl Efion, be- caufefinbrings moreJbame thanoffiiEfion 303 Chap. 39 `He thatfins, wrongeth, defjifeth, andha- teth his own,Soul. We .1 Then fee the malicioufnel that is infan. Life 2 To piety ,thofe thatggo on infanful wayes. Ute 3 Letfanbe dealthárdiya ath. 308 THE THIRD PART. Chap: 40 Sin isoppofite to all good, and therefore a c _eater evil than any af}lahtion, opened in five things' r Sin takeaway theexcellency of all things : 2 It brings aCurje

THE CONTENTS. 'a zfpn, 3 Sin isì burden to 'Heaven a atiol all C reature:r : 4 Sin turnthegreateff (o' into the greateff Sid Ç if let alone ) Would bring all things to confujton. 319 THE FOURTH PART. Chap. 4! That Sin is the Evil and T'oyfon of all o- ther evils, fh.nvecl in feverat Particulars : Firft, It's theJirength cfall'Ervilr. Secondly., It's theifing of .4f- ..itiffion. Thirdly, Ifs the Cutfeof allevilsiopened in 'eFive Particulars. Fourthly, Sin is the jhatn.e cf all etas. Fift.hly The Eternity of all Evil comes from Sin. 327 _ . .evarmaa.s. . er..' THE FIFTH PART. Chap. 42 SinhatbakindofInfinitenefl in it : Ope- ned in SevenParticulars. Firft, Becaufe nothing but au inftnitePower canovercome it. Secondly, Sin bath aliznd òfinfinitneß, becaufeit bathan infinite defert in it, expreffedinTbreePartkulart : i Tbetlefertofthe log ofan infinite good. z lt deferves to put an infinite fiancebetween godand thee.. 3 Itdeferves infinitemifery. Thirdly, Sim-bath a kind of infiniteevil ,becaufe there required an infinite Trice to make analtronentent_be-' treengodandWan. Fourthly, There isakindofinfinit Evil inSin ,betaufe ventuft hate it infinitely. Smh an infiniteEvil, becaure it is theVniverfal Caufe of Sixthly, The Scripture nutkeufe of Evil things, to fetout theEvil ofSin. t-eventhly, There's an infiniter4 in Sin, becaufi the Scripturefetout Sin, byj Sin itfelf. , 344; THE

THE CONTENTS. THE S I.XT PART. Chap. 43 Sin ntalLes a ratan conformable to the' opened in. Six (Particulars. Fitt, Sin is of the fame Nature with the Devil. Secondly , Sin is from the Devil.. Thirdly, Sin is &furtherance ofthe 99evils (I(,ingdom in the World : (For i. By Sin we oppofe Glottis deftroying the (Devils'F,jngdòm in the World. z. BySin thou oppofeft thyprayers when thou prayeft;Thy Kingdomcome. 3 Tygoingon ina wayof fan, thou beco= meftguiltyofall thefin in the World. Fouithly, Sinning is afulfilling the will ofthe (Devil. Fifthly, Sinfells the Soul to the (Devil _ Sixtly, Sin, it turns the Soul into a`Devil.. 357 Corollaries and. Confequences;fromall the former Particulars. Chap. 44 TheFir$Corollary.] It's worfe for a man tobefanful, than tobe turned intoaBeaft 37o Chap. 45 The Second Corollary. ] It's worfe to be .fanful' than to be afjiiaedwith. Temptationfrom the `De- val. 372 Chap. 46 The Third Corollary.] It's worfe to beun- derfan, than to be hauntedby the (Devil. 374 Chap. 47 TheFourthCorollary.] It'sworfe tobegi- venup to any wayof fn, thanto begiven up to the `Devil. Quell. 'How the delivering up to Satancan befor thefa- Tingofthe Soul. 376 Chap. 48 TheFifthCorollary.] It itworfe tobegiven up to one fin, : than to be atfually poffeffed by the (Devil. Chap.' 49 TheSixt Corollary:] Sin brings towicled men, thefamePortion the (Devilshave 383 Chap. 5o lifè.a. Shewthat troubleof C. jor fin, is anothermanner of bufneßthan melancholly,or ti- meroufnef3 385 7-

THE CONTENTS. Chap. sr Thefor;ner 'Ufe furiherprofecuted. Firff, .Againft thofethat haw ¡light thoughts of troubk lif Con fèìence, which arifetheitherfromgroß Igno>ance, or .4- theifin, or dejjerare(lighting ofGod. Secondly, Trouble- ofJonfcience is the beginning of eternal deaf Third- ly, Thofe that hiveflight thoughts of trouble of Confci- ence, cannever prife Chrift. Fourthly, Tborethat have flight thoughts oftrouble of Confcience now,(ball oneday alter their opinion. Fifthly, It werejuft withClod to let tholefinliunder the burden of Cofcience that haveflight thoughts of it now. Sixtly, Thofe that have flight thoughtsoftrouble of Confcience, thofe very thoughts do take away a chief reftraintfrom fin. Seventhly, Slight thoughtsof trouble of Confcienceforfin, are, i AMR', degree ofTlaj$hemy. z Anda degree towards theunpar- donablefin. 394 Chap. 5z Six Differences between Melancholly and of Confcience. Diff. i Ielanchol1y maybe in thofe that are moftgrofly ignorant but trouble of Con femmecomethwithforne enlightening. work Diff. z. lanchollyprevailson menbydegrees, but troubleofCon fciencemany timescomesfuddenly, as lightening. Diff. 3. rylelancholly tro,ible is exceeding confuted, but troubles cfConfciencearemore diiftinEf. Diff`.. 4. Ibe more 'MMe 1 ancholly anybath, the tellable.are they to bear outward affliEfion ; but the more trouble of Confcience, the more able to bear outward afjlAtions. Duff. 5. eMelancholly jutsa dulneßupon thefpirits ofmen, but troubleofCon- fcience forfin puts a mighty aEfiwity upon mensftririts. Diff. 6. Trouble ofConfcience cannot becured the xraies melanchollymay. 414 Chap53 .I3 Secondlli S "Efrom the vvhol Treatife,thew- ing that a man may be in a molt 'miferable condition, though he be delivered fromoutwardaffliE`tion. Firlf, If aman beprolperoaus by fan, if amanraifehimfelftoapro- fJero us conditionby anyfinful way, let fuchmen confider three things ; r What isgot byfin, it coft dear. 2 What isgot byfin isaccurfed to thee. 3 &hat ifgotby fn, mutt be

. . .. ,. .,. .. p i_. .., .... . The CONTE/s1 ir SA be cafi away, or thy foul is cafi away. Secondly, When tnen conte to bemore firiful by their profperity : explained in three (Particulars : t When pro erity h fuel for theirfin. 2 When it giver mes fther liberty tofin. 3 When ithardent ;On. 4z; CHAP. LIV. Life 3. If there be ro »such 'Evil infat theft t ightp mercy toget thepardon offut. 44s CHAP. LV. life 4, Ifthere befomuch mil infit, this jufi fie the firiElneß.and careof(ed.r 'Peopledgainfi fn. Two VireEtioni to thofe thatwake, confcienceoffn l fins. Fiat, Be even inyour wager, ftrul again ftallfin. Secondly, T r very yeilding in all Lawful things; CHAP. LVI. Ufe 5. If there be fo much(Evil inSin, hence then;" jufdified the dreadful thingsjiol in the Word a- ping fanners. 411: CHAP. LVII. Ufe 6. If there befi muchStîl in fin, it fhew the naiferable condition of thofe.avhofe hoarts and liver arefilkciooith f te. 40, CHAP. I.VIII. Life'. Iftherebefomuchei3vid:n n,botndreadfula tbtztc,,orraeer ettsdgbtitt fits. 46.3; C 6H'AP.

The CONTENTS, CHAP. LIX We 8. Ifthere bePmuch Evilinfini then everyfoul to be hunibledrfin. 471 CHAP. LX. life 9. If there befo much tEvilinfin, thisfhould bea loudcry toflop men,and turn them from fin. +76 C.HAP. L.XI life x0, & ix. If there6.e fomuchEvil infi.n, then turn. to ClsriJt, andbleß od Chrifl. 4$2, CHAP. LXIL Life i z. If there be fo much (Evil infin, then it itof great concernment to be'elpgi®us betimes, and there- bypreventmuchfin. 488. CHAP. LXIIL life x3. If therebefo much Evil infin, thenit'safear- fulthingfor any to beinftrumental todrainothers to fn 491. CHAP. LXIV.. "[Ife. r4. 7fthere befo much 'Evil infin, thenthere ought tobe nopleadingforfin. 500 CHAP. LXV. üfe: xS. if tbere be,:fo numbSoil infin, then ofall pNDCmitEw,TS, fpîrituai;judgment, are he remelt. soz. cxs,.

The CONTENTS. CHAP. L.XVT. Life 16. Iftberebemoi-e.P.v l infin than inalo£lion, then when fin and ajftiffion meet they make a man moll miferab.e. o4. CHAP. LXVII. We 17. 'Being of Tep°ehenfion to fix fortsof People. Fitt}, It reprehends too fe that aremore afraidof.Af fliEtion than Sin. Eeèondly, It reprehendeth thole that are careful to keep themfelves from fin, but it's meerly forfear of aEfion. 'For i This may be without change ofWature. z 7byobedience isfor- ced. 3. Thou art not unbottomed, from thy felf. 4. Thou art not like tohold out. .Alto two .Anfwers toan Obiefion of thole that thinkthey avoid fin for fear of `Hell: r: Thy Senfitive part may be mofi upby fear; but yet thy I jattonalpart may e moil carriedagainflfan asfin. 2. Thofe that avoid finmeerly forfear, nevr come to love the Command that forbid . befin. 3. They arewillingly ignorant of manyfins. 4. Thofe that avoid fin, andnot out of fear; even when they fear, go will defiroy them; then theydefreCodmaybeglo'ified. S-: Thoje that avoid fin out offear, donotfee the excellencyofgoel- lineß, foas to be inamoredwith it. Ihirdly, It re- prehend" thofe that will fin to avoid afjliefion. Fourthly, It rebukesfuch, as whentheyare under af- fiit-hen, theybe r, oiefenfïbie of afi on than offin. Alfo there isfive `Difccv:rieswhether mens 40 ion orfin troieblethem. Fifthly, It reprehends¡bore that getout of aßiiUion by fnful couifes, and yet think they do well. S xthly, It reprehends thofe,, that af- ter-deliverance fromaffiion,can bteßthemfelves in, theirfin.r. 5 r 7 C zL T:HE.

°,. THE EVIL , of EVILS: oR, TheExceedingSinfulnefs O F SIN. Jos. 36. 21. later part. For thishaft thou Cho fen rather than f flitìon. CH A P. T. That its avery evil Choice, to choofe Sin rather than > N therewords is drawn tipElihue.( be. falle Charge againfi holy yob, wherin he did íhamefully fcan dalize this than ofGod, concer r, c' . ning whom-the Lord himfel W gives in this Letter teffimoniál That he was peMee/ andupright?one thatdearedGodan efeh-ewe Reader, this Tres- rife was firitPrea. chedat Stepney, veer Lon. don,cgnrhe Lnrdsday mornings t wasbe- gun Noe. 29' 1641 and fini. flied Feb. z7 164.1. Itis houghs good ro giveLhe Reader N ice ,ereof, efpet to ImeEx- 're(i ns ¡fed in lisTrea- fe,

The Evil of Evils, or the Dori. fa! eared Evil) Job T.T. Andyet Eli Beaks here' to this effeer againft him, That he chofe iniga tyrather than Atllifrion; that he fhould fee left Evil in Sin, thenhe did in Athiétion that for his Afl,i.`tionhe was troubled bút for hisSin he was not Afieted; that the burthenof his Afii0.ion lay heavy as a talent of I. ead.upon him, but his Sin was lighter than a Feather. Or thus, Thou haft Chofen Iniquity, rather than Affli lion whereas God requiresof thee togive himglory in thy humble fubmiflìon untohim in thy Pati once, under his 'mighty hand-, thou haft behaved thy fcl fflubbornly and ftou*ly, and haft denyed to give God the glory ofhis Soveraignty, Ma je fly, Holinefs, Juftice, and Purity; and this thou haft Chofen rather than tobe content to lie un der the AfliiCtinghand of God : which way fo ever it be taken, it was a heavie Charge had it been true So for it to be alleadged agar* anySouls,That theyChufe iniquity rather than Aftlilfion, is a great and heavy Charge. TheDoerrinal truth which atifeth from the words thus opened, is this, That it is a vey. tv.! Choicefor anyfoal sender heaven, toehoofethy leaf Sint rather then thegre:zre!l Affiietten. Better be and the greateft Attittion then be under the guiltm- power ofany Sin : it ïs true that neither 5in,no; AflliEtion is to be Chosen:Affli `lion in it felt is an Evil,and Sin is an Evil) but the nbie`t o theWill is good,and choice is ofthe Will, therforenei Cher barely conldered as in themfelves)'anbt. chofen,; but bec'ufe Come Evils, the lets in compatifonof thegreater, may .comeunder a t-1,0 inn

Excee d. ng Sinfti'nefr' c f Siff. roan t,z ood,and fomay be fumrimes chofen the Will cannot chufe i T thing but under the notionof good, either real, or in appearance and though r\tniHion be in it felf at; ttYilp yet H regardof Sin i it may come under thenoti6ii ^, good, and that's to be chofen rather than Sin Now this is the work I have todo, tomakeout thieConcluion to you, That any Afflíc`ripn is to he chofen rather than any Sin;that there is more evil in any Sin, the least fin, than in thegreatei Athicrion. My principal hufinefs is, To charge mens Confciences with theevil oftheir fin, and thew to them h ,wmuch evil there is in fin : all men are afraid ofaftriftions,and troubled at atl i6tion; but vE hers theman or woman that fears fin,and ryes from it as from a Serpenr,and is troubled at fin more then any' at-MC-lion ? That there is more evil in tin than in atiiiction,in the Cenerai (t fup- pole is gratned of all, none dare deny it ; but becaufe they donot fee how this is, they have not convincing Arguments to bring this trutl with power unto their Souls; but I hnne before I have done with this Point, that I Thal makDir clear to every ones Confcience á ThatThere is more evil in fin,than in afffit icon not only more -evil in lin,than inoutward trouble in the word; but more evil in fn, than in al the tniferies and torments ofEel it Pelf: Suppole that God fhould bringany of-ycu torthe verybrink-of that hot- tomet-sCulf and open it to-you, and thereyou 4houlci fee thefe damned Creatures lie fweltrins° under the wrath of the infinite God) and there I; 2 vou!

The Evil of Evils , cr the you tit ould hear the dreadful and hideous crye- and fhreeksof thofe that are under fuck foul amazing, and foul-fnkingtorments through the wrath of the Almighty; yet I fay there is more evil in one finful thought, than there is in all thefeeverlaffing burnings:and that is-that which I fhal endeavor toclear andprove to everymans Confcience, that we fl al not only fee it an ill Choice that we chufe fin rather than affliction, but (ifit come incompetition) to chute fin ra- ther than al the tortures and tormentsof Hell, howfoever manyof you admit of finupon very eafie terms; yet the truth is, That if it fhould come into competition whether we would en- dure al the,torments that thereare.in- Hell - to-all eternity rather than to commitonefn, I fay, if our Spiritswere as they,fhould be, wewould ra ther be willing to endureal thofe tormehts,than commit the leaff fin. And Brethren do not think this is a high frrain,fox I that corn to fpeak in the NameofGod;come not to (peak Hyperboll'ical ly, to raife Expreflionv higher thanthe things are intheir reality no, I come not for that end, and I (ironic] take theName of God in vain if I fhoulddo.fo, therfore ï dare not rai le things be-; yond that which they are in reality in them felves.: Therfere know, Whatfoever'I fl al fay untoyou in this thing, that theyare not Words or Exprelìons,but I (peak as in thenameof G-'d as I would take it upon mineown Confcienre, having to deal between God and vol in this great work , and in this piare to deliver this truth. 1 hat there is more evil in the 1t a girt, than

Exceeding Sinfulnef of six. than in al the miferies that pofiïble a Creature is capable of,eitherhere or in del betides : 1 hope. if I Thal make our this to you, you wil thenbe- leeve that Pureyou have not yet underfrood the fnfrtlnefs ofSin, that yet the burthenofSin bath not lain upon you to be felt as the burthen offin: Now then that T may fullyconvince you, That there is moreEvil in the leaft Sin, than in any Atlli&ion. 10,,441,44)4g4444444,*:1+24.**4 CHAP. 1I. TheStroants o fGod, have chofe the me dreadful Affiiarons rather than the leeSin. irff, Th&Ce Servants ofGod that havebeen guided by theWifdomofGod, to make AAA their Choice, they have rather chofe the foreft andmolt dreadful Afflictions in thisvorld thanwillingly to commit the leaft fn as now, ifyou would but tut-n your thoughts to what you have read or heard of the Martyrs, what hideous, :,nd grievous torments did they fuftèr; the boyling of their bodies in fcalding Lead, laying of their naked backs upon hot Gridirons, and rending end tearing their Members a pieces with Horles, the pullingof their flefh off from their podies with t'inchers, and others by red hot burningTongs, their enduring their flefh to be fcorched with brovlmgof it, firft on the one Vide, and afterward on the oher fide ; 1' ea, weak Women have endured this, ."To have their fie{'

The Ev,1 of Ev:11, Or the (left) harrowed with ftones and tiiarp irons, to have their bodies Have d, and then r brown into rivers of cold ice; and a thoufand more what- roever Hel and wicked men coulddevife: they were content toendure al this, and certainly could they have deviled ten rhoufand times more exquitite torments then they did, they would have been content tohave endured that, andwhatfoever elfe, rather than to apt againft theirConfciences the leaft fin, and they accoun- ted this to be a good Choice, when as they law in againft their Confciences on the one hand, and al their torments on the other, they did ra titer embrace theft tortures, then embrace that- fin ; and for this their Choice they are renowned in the hearts ofthe Saints to al generárions: yea, the holyGhoft Bothwitnefs, That they have a good Report, Heb.! r. Tho'e that fuflered Caw- ingafunder, and fcourging, and went up and down in Sheeps-fkins and Goats Ikins,in leather Breeches and Doublers , and fuf eyed the fpoy- ling oftheir goods andof al that theyhad,thefe had a goodReport, and the Holy Ghoft com- mends them for their Choice. Many of you when it crimes toit wil ,be loather to loofe a groat than commit a fin, loather to endure the leaft flame or a nick-name, than to commit a n : Are therenot many Servantshere, orChil- dren wil tel a Lye when they have donean e- vil) rather than Puffer a little frame in theFa- mily from theirParents, or Mallets, or fellow Servants, and Children. What adifference is there betweenthyheart, and the heart of the Mart%rr ?

Exceeding Sinfslnefßof Sin 7 Martyrs ? they could endureal tortures on their Bodys that could bedevìfed,rather than to com- mit any known fin againfF their Confciences; and thou wilt venture to commit a known fin a- gainfl thyConfcience, rather than to be found out in fome fault, and have an angryword, or a little fhame : Ifit be but togain two pence they wil tel a Lye, and are willing tochu('e fin rather than endure the leaft trouble; a mighty differ- ence between thee and them. You know how it was with Paasl,whenhe fpeaks ofAffliCticns the!e be his Exprefli ns, but light and naJmentary, but for a rnornoit, lut They rccrk an exceeding weight o t=lory : (mark) light Afilic ions, what were they ? you would account them heavie if they were uponyou. Blefled Paul (that great veffel to bear thename of God as great an inPtrument ofGod s gloryas any in the world except Chriff himfelf and yet this Paul) was whipt up& down as ifhe had been a Rogue, put into the Stocks, had not Cloathsto cover his nakednefs,had not Bread to eat, andwas accounted the off fcouringof the world ; and yet he accounts all this but Light : But when he comes to Sin , that is hea vie, oh wt.»chrd manthat l am! Thus he gives a dreadful fhreek at fin; fee what a difference he makes between Aiítierion and Sin,and accounts it abun- dantly more evil to be in lin, than in aifii:? ion. And fo C?r: fl him cif that is the Wifdom of the rather, and therfore could not chufe but judge right, and yet he was content forthe fake of poor Sou's, tocome and under-go al kind ofAf- flicôion, and lain, and Sorrow, fo ase() be made a man

The Evil ofEvils, or the a man of Sorrows, according as the Scripture (peaks; Howwas he content to have his Body whipt and fcourged,was laughed at and (corned, and though he was poí%flor of Heaven and Earth, yet had not a houle to put his head in ; yea,tobearthewrath ofGod for theSinofman, tobe made a Curfe for man, under theCurfeof he Law, and to beunder that pain & extremity through the wrathofhis Father,when he fweat, great dropsof Bloud ? all this Chrift would en- dure : But now if it had been to have commit- ted the leaft fin to have faved al the World, Chrift wouldneverhave done it : thoughChrift could becontent to fuffer all kindof Miferies, yea,the wrath of his Father;. .yet had it beento have committed the leaft fin, Chrift would have let al the World be Damned eternally rather than he would have done that, there is fo much evil in it. Athi&ions taken in the ftrength and latitude of them, yet they haveno greater evil in them thenChrift is capable of. 1 fay, take them in the flrength and latitude of them, cer- tainly there was never any Aí`Bii &ion fence the worldbegan endured likeChrifts, and yet there benoother thanChrifl,God and Man, is capab!e of and it may ftandwith the bleflèdnefs of his Divinity, 1 hat that perfon, bothGod and Maxi, couldbe underTuch Athi Lions: Ch riff wag con- tent with thefe,Hemade his Soul an Ffëring for Sin: But fin is fo great anevil, that Chrift is not ca- pableof it; Chrift never entertained the leaft thought of it, but call it offif it came to him therfore certainly there is moreevil in the leafs Vin,

Exceeding Sinfujneß ofSin. Sin, than there is in thegre ß4 FAî3ihion . The At fictions that Chriffin.dured though they were not every way the fame with the dmaned in hell, yet certainly therewas the wrathof God as reallyand truly upon Chrift, as truly as upon thedamned in hell, as really though I faynot in every kind in the fame way and manner q and therefore fee, thrift was Capable of that evil, of the wrath of the Almighty upon his Soul, and yet not capable of Sin, he was willing to undergo that, and yet not to have the leaf guilt of Sin applied tohim ; and therefore certainly there is moreevil in the leaft Sin) than in the greatett Ahiáion. VW, VVVAMIPTIVVVY linsisVWSVVIPP$11VVIPPVW

io Tho Evil of Ez;ils, ár the e.t et-±1-.,xáZY` tta CHAP. III. There is forte good in Afl &ion , but naze in Sin : Fire, no goodof EntiF c: Secondly, No gord of Caufali ty : Thirdly, No geed F ri r,ci l ° front rvhcnc. Sin can come : Yourthly, No Good anexed as h to AfiTio~rs., vier. r of Pr-mifè. 2'. of Evid ncc. ;Of Bi Jinr{. Al(o Five dffrant workinv of th( hearts et the Saint( unirS,nsndnndrlfi inn: Fifthly, is not capdhle of any Ccod, [ .ladea %- 'th.,' good to fin that allthe Creatures , n heavenand earth have,yet it cannot' mak ng ed. 2 Goodends thong!, 1. to help againfi temptation, 2, to do {oocftoothers; 3 togloriÑeGedcan -'ot m tke fin good. 4 Cod' c'Yr not m4eJlngood. Sixthly, It snot comparitivet good. e EL, for further Arguments, though this one thing were enough to {lot' all mouths in the world, and make e verySoul fibtcrihe and acknowledg that there is greater Evil in the kart Sin, than in any Attiction : I final be large in this Argument, hecaufe it is of wonderful Concern ment, to flop men in their courfe ofSin, and to humble them for in, and make them refolve iagainft fin, and to fee their miferable efiare it fin, and fo fee their need of Chri'L Firfi, I (hall fully make it out, That Afi&°ion it to be chafer rather thanfin. Y Firfl,

Exceeding Sinfitlnefl cf Sitt. r Fír(1, FecauCe there is fome'good inAti-icti on, but none in Sin. 2 I3ecaufe Sin bath moreEvil irait, than Af- diEtión, This Second I Thal Phew in the following Chapters. Firfl, A `i:ricin hath force good in ir, but fir hath none : You !snowwhat David faith, Pf [ t [ . It k coat f r me ti a 1 h ,ve be n fl ffli71ed; thus he fpaky oF At;i(`.fion : Eut when St. Pad fhea'.hs E 1U1) he Stith, 97rNC (tbatisin',yjefl.)dwelled! agio good, L orn ì as if ihould fay, So far as I air Unregenerate, in my 'Unregenerate part there is no yodat all he cals fin by the naine of ; there is no go:,dat ail n Sin. Firft, There i, no good of Entity or Feing : at' things that JP. ve a Seing there is famegood in them; fo G.'d harki a ` eing, and every thing that bath a bens !sat h Con good in it, becaufe it is of God; bnt Sin is a N -n ntity, a no being Its rather the cleprivatidn o` :t going then anti being at al ; c here is,a gré-at my leer y of I niqu 'ty, I tearth;:t which is a Faon car tits it it Cel_f vet fhhould have fuch a mighty efficacy to trouble heaven and earth. T his is a great YIv{fiery Secondly, it bath no good of cmfrlliry: that is, Sin is foevil, as it can bring forth no good : Afhir ions bring forth good ; Sin is fuch an evil as it cannot be nízde gord: not an infrument f ?r. good : Atílictions 'are made infhtt cntaU for good. F 2

12 The Evil of Evils, Or the Object, No, wil you fay, Cannot Godbringgood out of fn ? And loth not Gád bring good out of fin Asfir. To this I Anfrer, True, God brings oodout of (in, that is oceafionally, but not In- trumentally : He may take occafion to bring good out of fin committed : but (mark) God never makes titian inf,rument forgood ; for an inftrurrrent comes under fomwhat as an Effici- ency : for Ii inlìrument gives tome power to- wards the area ; but thus God never ufeth fin, Godnever made fn an inftrument of anygood; that is, that fin thouìld have any power any influ- ence into that good effe& that God brings Out of it as Atli&ionshave ; God doth not only take occafionby Affii0 ions tco dohis p'eople good;but he makes themChannels to convey the Mere ies to their Souls : And thus Miller ions have an in- ftrumental efl.scacy, in them, to do men good : Therefore faith the Holy Ghçl. in Heb. 12. He Chafens t'iemfor theirprofrt, that they might be per- takers of his holinefs : i The greateft good the Creature is capable of, Affliction is made often- times the inf}rument to convey : And in tfa. 77. By this the in'guity ofJacobßalbepurged: That is, by this as an inftrument; but fin is never thus : Sin isnever fanfi`ed by God to do good to any Soul : .Ai&ions are fan&ifed by God to do good; therefore fin is a greater evil than ad-lid-i- on : fan is fo evil that it is not capableof any I work of God to fanttifa it for good ; but no Af-

Exceeding Sinfxlneßof Sian, Ailiktions are fo evil but thattheyaretcapableòf awork of God to fan&ifie them for abundance ofgood. This is theSecond. Thirdly, Sinhath greater evil thanAflii&ion in the rife of it ; there is no good principlt whence fin comes, but 'there are good princi pies from whence Aflli&ions arife : as thus, Whom he loves he chaflens, he chafrens every Son whom he receives; fo that Chaftifement bath a principle of Love, but it cannot be faid whomGod LovesFe futfers fo fal intoSin, that this canbe a fruit of his Love : it can never be laid that it is a fruit of Gods love that fuch a man or woman commits fin ; but it may be laid it is a 'fruitof Cods Love that fuch a manor wo man is afflicted, therefore there is more good in At iielons than there is in Sin. flay, obferve this Many tmes Goddoth not afflict a manor woman becaufe he doth not Love them, but it can never be laid God futiers not a man or woman to In hecaute he doth not love them l fay, There is many a manor woman goeth on in a nrofperous t.. ondition, and they meet not with fuch Afui&ions as others meet withal ; and the Keaton is, l ecaufe God bath not fuch a love to them as to other men, but it cannot be laid thus, T hat therebe fuch men that keep them felves from fuch fins that others do wallow in, & th,rfore they doit becaufe God bath notfuch a love to them as to others, it cannot he laid fo5 but itmay be laid filchbenotatili&ed fo much as others becaufe God doth.not,love them as well Îr as others : It is a dreadful fruit of Gods hatred that

-1117NIGNIIEEM2ZIONIIIIMV _t he Evil of Evils) Or the th detth ((of aihd them, but it is not a fruit is hJtred not to let them fall into fin. I re- mcmher a Speech an Ancient bath upon that of'146.;(:,..t) w 11 n7t piln;ft, their Daughters when they commit Ahd'ery Hof. 4.- 14- faith he , clirinal wrath of God that God will nor at-Ilia hem and runiih them I But now if this be fo Char want of aliiiaions may come from Gods wrath and the being put into affiVtion maycome :r-)m Gods love, cm:tally then there is not fo much evil in aftliecion as is in fin ; for it can never be laid fo of fin. Fourt here is no rood anexed to fin as is to afitierion ; as thus) I Not the goadofpromifè : -21y Not thegood TEvi Jenne : iy Not the &oodof Ele7finc -arlexecitoSiti as is to 'Ad-JO-ion. t. As nowAffiirrions bath ahundance of Pro- alifes wit be with ycli in tie Fire and in the rater: 4.Lí ly fhb. Pal the iniquity if 1cob he vired: and I could fpend the remainder of-the nook to open the many great Protnifes- God hat h annexed to Miidions : but God bathno annexed any Prornifeofgood to Sin; when God attlias then you rmiy challerge Gods Protnife, Pfd. I 9. -75. faith David, In very filithpilnefS" h it thm affii6ed Loid : this is huta fruit of the Pr-YE-rife AtijOions : and thou art faithful m bur fin bath no Promire annexed to Yet it alai{ be you wil fay that all fhal work oget her for the good of them that love God ut this doth not go in way of a Prornire; this 'cricture will not bear it, though, i, he true Codmay occafionallywork good this people by

Exceeding Sinfirinefs of Sin. 15 by Sin; but this ' cripture cannot bear it, that there is any Proinife for it in that place: For, Fiat it is again(l the Scope cif that rear, for the Scope of that place is to uphold the heartsof God, people in Attiicfions : For he faith, All th n r : but `in is no thing ; and all th ngr work Loge, her: and to (peaks of-that which hath an Efficacy in it, that will together with God, work tor good ; but Sin bath not anyEfficacy to work on for Cod will nor workby that. Thát is one thing then, tVì idion hath the good of Pron,i1e annexed to 'it, but fo bath not Sin : therefore there is tome good in Atilidion, but mine in Sin. 2 1Y. Ailiaion h th the good if Evidence : God mal<cs our ,A:i i rion, figns of' our Son (hip and Adoption If you ben it altt`red thenar,. you pairarns,ana nor Sens : And Phil. z.Eenotroubled, or terri,;ed: trouble ofthe Saints is an evidence of Salva ion to them but- a token of t'aeir perdition who are the terrifrer_r ái':3', a:'-1ins or them , but a fign ofyour Salvation : +'ut it is not !oof Sin. 1y, Further, There is a,T'e,fing propounded toAri;iF.tions, Tidied be tholeshar mourn, and bleiied be the man whom Thou Cha`''ife(: and teache in thyì aw;, but there is no b'euiing aI- lowed toSin, it is not capable of it : there is not that good annexed tp fin than is ro arid' rtit3 ; and therefore Affliction is to be Chofen ráther than Sin. And from hence fee the different wnr cin, of thehearts of the Saints under theirSin,'and under their Milli&ion ; 1 hat follows from rhis4 Head,

T!ië Pvil ofEvi'r, Or the Head, el hat there is Tome good annexed toAf tii&ion that is not to Sin. t. F irft, Hence it follows, That the Saints can Cry to God with Liberty of Spirit under Aìfiieciòn, but they cannot under Sin : They can go to God, and tell God their Attli&ions, and Challenge God with a holy boldnefs in Affli&i- ons; but who can goto God and Challenge God becaule hehath told a Lye, or the like ? both . this make them gowith a holy boldnefs to God, and Challenge Gods Promife , becaufe 1 have committed fuch and fuch a fin ? Secondly, WhenAfrli &ion dothcome, a gra- cious heart can kifs the rod and accept of the punifhment of his fin,, but now a graciousheart can never be well pleated withhis fin, cannever accept offan, though Obi puni a one fin with another fòmetimes, yer I fay, there cannot be a well pleafednefs with fin, and a kifling of that. Thirdly, A gracious heart may rejoyce in A.ffli&ion, and have abundance of comfort in Affii&ions, account it all joy (faith the Holy Ghoft) when you fall into trials and affli&ions, but now he can never rejoyce in fin, noman can rejoyce in rn though God thould turn fin tone- ver fo much good : one cannot rejovee in fin, and have that comfort he may in afili&ion. Fourthly, A gracious heart may biefs God for Aflii&ions, blef1God that ever he did Caft him intoan ai&ed eflatebur he cannever biers God for puttinghim intoa finful cftate, though God do work good out of it : Nay flirt That

Exceeding Sinfidne; aSin. That good a gracious heart bath fomnctmes by affli8ions may incourag . him tube nwre iilit g togo into aflidionagain when God calls him to it, but ifa gracious heart fhould t p4.oa- tonallyby fm, yet this good cannot incourage him to fall into tin again, this were a defperate wickednefs if he fhould. Fifthly, A gracious heart maydefire ofCòd that he would not takeaway Affliction till it be fanaified, and that he would continue it till it be fan ified 5 but no man mayor ought to pray thus, Lord, continuemein this fin till lam hum- bled : thereforeyou fee there is abundance of difference betweenafflictionand fin, one hath a great deal of good annexed to it, andtheother hathnone at all. 5. Sin it is fo evil that it is not capable of any goodat all; theair though it be dark, vet it is capableof light; that were a difmal darknefs that were not capable of light to come to it : and that which is bitter, thoughnever fo bitter, yet it is capable of receiving that which will fweeten it : thatwhich is never fo venemous, yet is capable of filch things as will make it whol forn ; but fin is fodark that it is uncapable of light; fobitter, as there is noway tonake it fweet; fovenemous as it is no way capable ofany wholfomnefs : now for the clearingof this, confider there threeThings : s. Put all the good inheaven and earth, and in all the Creatures in heaven and earth toge- ther : Suppofe thequintifcence of all the good of all theCreatures of heaven and earth were -.77.11111

The Evil ef Evils) er the 41.....111111110111..11 put together, and bring that to fin and ad it to it, it would not make itgood : no,fin would re- main fill as evil as before it was. Now that mutt needsbe poyfon indeed, that bringall the love- raign thingsin theworldand put wit, yet there would not be a deminiI ionof the leaí l. thength of that poyCon, and fo it is with fin : Therfore befeech you brethrenobferve it tholemen andwomen be mightilyniWaken, that think Ç I havebeen a finful creature indec,d, but no,,v I wit amend and reforme and be better ) that byadding forne good to their fornaerlinful Lives, it will makeall good : Oh ! know that there is fo much evil in fin, that the additionof all the goodof all the creatures in heaven and earth cannot wake it lers evil thanbefore f, that ysu mu r t only now think to livebetter & ad good untoyour former evil, but you mult rake acourfe for the taking away of the former evil; fo" thedelivering you from the guilt and fain and filth of your former fin. 2. Sin is not capable ofgood 5 All thole good ends that any menhave in theC6miflion of fin, yet donot make their fin the better : that can- not, make fin good, becaufe they have good' ends: as thus, Theremay be Threegood ends fame may think they have in theCorn eniffion of Fn. T They may perhaps think that by Com- miffion of force fin they may further tome grace,,