VSE V. Comfort to the people of God. (28) to VSE V. Comfort to the people of God. (30)

VSE V. Comfort to the people of God. (28)

7. Make use of the Word. This the Apostle calls the Sword of the Spirit, Ephes. 6.17. a fit Weapon to fight against the Tempter. This Sword of the Spirit is Gladius anceps, a Two-edged Sword; it wounds carnal Lust, and it wounds Satan. He who travels a Road where there is Robbing, will be sure to ride with his Sword. We are travelling to Heaven, and in this Road there is a Thief will always beset us. Satan is in every place where we go. He meets us at Church, he doth not miss a Sermon, he will be tempting us there, sometimes to Drowsiness; when you sleep at a Sermon the Devil rocks you a-sleep, sometimes he tempts by distracting the Mind in Hearing. Sometimes he tempts to question the Truth of what you hear, thus we meet with the Tempter at Church; and he tempts in the shop, he tempts you to use Collusion and Deceit, Hos. 12.7. The Ballances of Deceit are in his Hand. So that we meet with the Tempter every where; therefore, this Thief being in the Road, we had need ride with a Sword; we must have the Sword of the Spirit about us We must have skill to use this Sword, and have an Heart to draw it out, and this Sword will put the Devil to flight. Thus our Blessed Saviour when Satan tempted him to Distrust and Blasphemy, he used a Scripture Weapon▪ It is written. Three times Christ wounded the old Serpent with this Sword. Christ could with his Power and Authority have rebuked the Prince of the Air, as he did the Winds, but he stops the Devils Mouth with Scripture, It is written. It is not our Vows or Resolutions will do it, it is not the Papists Holy-Water or Charms will drive away the Devil, but let us bring the Word of God against him; this is such an Argument as he cannot answer. It was a saying of Luther, I have had great Troubles of Mind, but so soon as I laid hold on any place of Scripture, and staid my self upon it, as upon my chief Anchor; straightway my Temptations vanished away; there's no Temptation but we have a fit Scripture to answer it. If Satan tempts to Sabbath-Breaking answer him, It is written, Remember to keep the Sabbath Day Holy. If he tempts to Uncleanness, answer him, It is written, Whore-Mongers and Adulterers God will judge. If he tempts to Carnal Fear, say, It is written, Fear not them that kill the Body, and after that have no more that they can do. No such way to confute Temptation as by Scripture. The Arrows which we shoot against Satan must be fetch'd out of this Quiver. Many People want this Sword of the Spirit, they have not a Bible; others seldom make use of this Sword, but let it rust, they look seldom into the Scripture; therefore no wonder they are overcome by Temptations. He who is well skill'd in the Word, is like one who hath a Plaister ready to lay upon the Wound assoon as it is made, and so the danger is prevented. Oh study the Scripture and you will be too hard for the Devil; he cannot stand against this.

8. Let us be careful of our own Hearts, that they do not DECOY us into sin. The Apostle saith, A Man is drawn away of his own Heart and enticed, Iam. 1.14. Quis

que sibi Satan est, B[gap]rn. Every man hath a Tempter in his own Bosom. A Traitor within the Castle is dangerous. The Heart can bring forth a Temptation, tho' Satan doth not Midwife it into the World. If Satan were dead and buried, the Heart could draw us to Evil. As the Ground of all Diseases lies in the Humours of the Body; so the Seed of all sin lies in Original Lust. Look to your Hearts.

9. If you would not be overcome of Temptation, fly the Occasions of sin. Occasions of sin have a Great Force in them to awaken Lust within. He that would keep himself free from Infection, will not come near an infected House, if you would be sober avoid drunken Company. Ioseph when he was enticed by his Mistress shun'd the Occasion, the Text saith, he would not be with her, Gen. 39.10. If you would not be ensnared by Popery, do not hear the Mass. The Nazarite who was forbid Wine, might not eat Grapes; which might occasion

intemperance. Come not near the Borders of a temptation. Suppose one had a body made of Gunpowder, he would not come near the least spark of Fire, lest he should be blown up: Many Pray, Lead us not into Temptation, and they run themselves into temptation.

10. If you would not be overcome by temptation, make use of Faith above all things. Take the Shield of Faith, Ephes. 6.16. Faith wards off Satan's fiery darts, that they do not hurt, 1 Pet. 5.9. Whom resist, stedfast in Faith Mariners in a storm flie to their Anchor. Flie to your Anchor of Faith: Faith brings Christ along with it. Duellers bring their Second with them into the Field: Faith brings Christ for its Second. Faith puts us into Christ, and then the Devil cannot hurt us. The Chicken▪ is safe from the Birds of Prey under the Wings of the Hen; and we are secure from the Tempter under the Wings of the Lord Iesus. Though other Graces are of use to resist the Impulsions of Satan, yet Faith is the Conquering Grace: Faith takes hold of Christ's Merits, Value and Vertue, and so a Christian is too hard for the Devil. The Stars vanish when the Sun appears: Satan vanisheth when Faith appears.

11. If you would not be overcome of temptation, be much in Prayer. Such as walk in infectious places, carry Antidotes about them. Prayer is the best Antidote against temptation. When the Apostle had exhorted to put on the whole Armour of God, Ephes. 6.11. he adds, Vers. 18. [gap]raying with all Prayer. Without this Reliqua arma parum prosunt. Zanchy. All other Weapons will do little good. Christ prescribes this Remedy, Watch and pray, lest ye enter into temptation, Mark 14.38. A Christian fetcheth down strength from Heaven by Prayer. Let us Cry to God for help against the Tempter, as Sampson cried to Heaven for help, Judg. 16.28. O Lord God, remember me, and strengthen me I pray thee, that I may be avenged of the Philistines: and, vers. 30. The house fell upon the Lords, and upon all the People.

Prayer is stagellum diaboli, it whips and torments the Devil: The Apostle bids us Pray, [gap], without ceasing, 1 Thes. 5.17. It was Luther's advice to a Lady, when temptation came, to fall upon her knees by Prayer. Prayer doth asswage the force of a temptation. Prayer is the best Charm or Spell we can use against the Devil. Temptation may bruise our Heel, but by Prayer we wound the Serpents Head. When Paul had a Messenger of Satan to buffet him, what remedy doth he use? He betook himself to Prayer, 2 Cor. 12.8. For this thing I besought the Lord thrice, that it might depart from me. When Satan assaults furiously, let us Pray fervently.

12. If you would not be overcome of temptation, be Humble in your own eyes: Such are nearest falling who presume of their own strength. Penelton who said, his fat flesh should melt in the fire; instead of his fat melting, his heart melted, and he turned from the Truth. When Men grow into a big conceit, God lets them fall, to prick the Bladder of Pride. O be humble! Such are like to hold out best in a temptation, who have most Grace: but God gives more Grace to the humble, Iames 4 6. Beware of Pride; an Imposthume is not more dangerous in the Body, than Pride in the Soul. The Doves (saith Pliny) take a pride in their Feathers, and in their flying high; at last they flie so high that they are a prey to the Hawk: When Men flie high in Pride and Self-confidence, they become a prey to the Tempter.

13. If you would not be foil'd by temptation, do not enter into a Dispute with Satan. When Eve began to argue the Case with the Serpent, the Serpent was too hard for her. The Devil, by his Logick, disputed her out of Paradise: Satan can mince sin, and make it small, and varnish it over, and make it look like Vertue; Satan is too subtil a Sophister to hold an Argument with him. Dispute not, but Fight. If you enter into a Parley with Satan, you give him half the Victory.

14. If we would not be overcome of Satan, let us put on Christian Fortitude. An Enemy we must expect, who is either shooting of darts, or laying of snares, therefore let us be armed with courage, 2 Chr. 19.11. Deal couragiously, and the Lord shall be with the good. The Coward never won Victory: And, to animate us in our Combat with Satan,

1. We have a good Captain that Marcheth before us. Christ is called the Captain of our Salvation, Heb. 2.10.

2. We have good Armour; Grace is [gap], Armour of God's making, Ephes. 6.11.

3. Satan is beaten in part already: Christ hath given him his Deaths-wound upon the Cross, Col. 1.15.

4. Satan is a Chained Enemy, his Power is limited. He cannot Force the Will: It was all Eve complained of, that the Serpent deceived her, not constrained her, Gen. 3.13. Satan hath astutiam Suadendi, not potentiam Cogendi; he may perswade, not compel.

5. He is a Cursed Enemy, and God's Curse will blast him: Therefore put on Holy Gallantry of Spirit and Magnanimity. Fear not Satan. Greater is he that is in you, than he that is against you.

15. If we would not be overcome of a Temptation, let us call in the help of others. If an House be set on fire, would you not call in help? Satan tempts that he may rob you of your Soul; acquaint some Friends with your Case, and beg their Counsel and Prayers: Who knows but Satan may be cast out by the joynt-prayer of others? In case of Temptation, how exceeding helpful is the Communion of Saints.

16. If we would not be overcome of Temptation, let us make use of all the Encouragements we can. If Satan be a Roaring Lion, Christ is the Lion of the Tribe of Iudah; if Satan Tempts, Christ Prays: If Satan be a Serpent to Sting, Christ is a Brazen-Serpent to Heal: if the Conflict be hard, look to the Crown, James 1.12. Whilst we are fighting, Christ will Succour us, and when we overcome he will Crown us. What makes the Soldier endure a bloody fight, but hope of a Golden Harvest? Think, that shortly God will call us out of the Field, where the Bullets of Temptation fly so fast, and he will set a Garland of Glory upon our head. How will the case be altered? Instead of Fighting, Singing; instead of an Helmet, a Diadem; instead of a Sword, a Palm-branch of Victory; instead of Armour, White Robes; instead of Satan's Skirmishes, the Kisses and Embraces of a Saviour? The viewing these eternal Recompences would keep us from yielding to Temptation. Who would to gratifie a Lust, lose a Crown.

Use 4. A word of Counsel to such as are Tempted; Be so wise as to make good use of your Temptations; as we should labour to improve our Afflictions, so to improve our Temptations. We should pick some good out of Temptation, as Sampson got Honey out of the Lion.

Quest. What Good comes out of a Temptation? Can there be any good in being set upon by an Enemy? Can there be any good to have fiery darts shot at us? Yes, God that can make a Treacle of Poison, can make his People get much good by their Temptations. First, Hereby a Christian sees that Corruption in his heart, which he never saw before: Water in a Glass looks pure, but set it on the fire, and the Scum boils up: So in Temptation, a Christian sees that Scum of Sin boil up, that Passion and Distrust of God as he thought had not been in his heart. Secondly, Hereby a Christian sees more of the Wiles of Satan, and is better able to withstand them. St. Paul had been in the Fencing School of Temptation, and he grew expert in finding out Satan's Stratagems, 2 Cor. 2.11. We are not ignorant of his devices. Thirdly, Hereby a Christian grows more humble; God will rather let his Children fall into the Devil's hands than be Proud; Temptation makes the Plumes of Pride fall, 2 Cor. 12.7. Lest I should be exalted above measure, there was given me a thorn in the flesh. Better is that Temptation that Humbles, than that Duty which makes one Proud. Thus you see how much good a Christian may get by Temptation; which made Luther say, Three things make a good Divine, Prayer, Meditation, Temptation.

Vse 5. To such as have been under sore Temptations and Buffetings of Satan, to (Lust, Revenge, Self-murder,) but God hath stood by them, and given them strength to overcome the Tempter.

1. Be very thankful to God; say as, 1 Cor. 15.57. Thanks be to God who gives us the Victory. Be much in Doxology. Why were we kept more than others from falling into sin? Was it because Temptation was not so strong? No: Satan shoots his darts with all his Force. Was the Cause in our Will? No: such a broken Shield would never have conquer'd Satans Temptations; know, that it was Free-grace that beat back the Tempter, and brought us off with Trophies of Victory. O be thankful to God: had you been overcome by Temptation, you might have put black-spots in the face of Religion, and given occasion to the Enemies of God to blaspheme, 2 Sam. 12.14. Had you been overcome, you might have lain sick of a Wounded Spirit, and cried out with David of Broken Bones. After David yielded temptation, he lay for above three quarters of a

year in horror of Mind; and some Divines think, he never recovered his full joy to the day of his Death. O therefore, what cause have they to stand upon Mount Gerizim, blessing of God, who, in a Field-battel, have got the better of Satan, and been more than Conquerours. Say as the Psalmist, Psal. 124.6. Blessed be the Lord who hath not given us as a prey to their Teeth: So blessed be God who hath not given us as a prey to Satan that Roaring Lion. When God puts Mercy in the Premisses, we must put Praise in the Conclusion.

2. You that have been tempted and come off Victors, be full of Sympathy, pity tempted souls; shew your Piety in your Pity. Do you see Satan's darts sticking in their sides, do what you can to pull out these darts; communicate your experiences to them; tell them how you broke the Devils snare, and your Saviour was your Succourer—The Apostle speaks of restoring others in the Spirit of meekness, Gal. 1.6. The word [gap], to restore, alludes to Chirurgians, who set Bones out of joint: So when we see such as are tempted, and Satan hath, as it were, put their bones out of joint, labour to set them in joint again with all love, meekness and compassion. A word spoken in season may relieve a Soul fainting in Temptation; and you may do, as the good Samaritan, drop in oil and wine into the wound, Luk. 10.34. Vir spiritualis consilia magis quàm convitia meditatur. Aug.

3. You that have got a Conquest of Satan, be not Secure. Think not that you shall never be troubled with the Tempter more: He is not like the Syrians, 2 King. 6 23. The bands of Syria came no more into the Land of Israel. A Cock if he be made once to run away, he will fight no more: But 'tis not so with Satan; He is a Restless enemy; and if you have beaten him back, he will make a fresh onset. Hannibal said of Marcellus, a Roman Captain, That whether he did beat, or was beaten, he was never quiet.

When Christ had worsted Satan he went away from Christ; but, ad Tempus, for a Season, Luk. 4.13. as if he meant to come again. When we have gotten the better of Satan, we are apt to grow secure, to lay aside our Armour, and leave off our Watch; which, when Satan perceives, then he comes upon us with a new Temptation and wounds us: He deals with us as David did with the Amalekites, when they had taken the spoil, and were secure, 1 Sam. 30.16. They were spread upon the Earth, eating and drinking and dancing: then, Vers. 17. David smote them, and there escaped not a man of them. Therefore, after we have got the better of the Tempter, we must do, as Mariners in a Calm, mend our Tackling, as not knowing how soon another storm may come. Satan may, for a time, retreat, that he may afterwards come on more fiercely. He may go away a while, and bring seven other Spirits with him, Luk. 11.26.

VSE V. Comfort to the people of God. (29)

Therefore be not Secure, but stand upon your Watch-tower. Lie in your Armour; always expect a Fight. Say, as he that hath a short respit from an Ague, I look every day when my Fit should come: So say, I look every day when the Tempter should come; I will put my self into a Warlike posture. Satan, when he is beaten out of the Field, is not beaten out of heart, he will come again. He had little hope to prevail against Christ; Christ gave him three deadly wounds, and made him retreat; yet he departed onely for a Season. If the Devil cannot conquer us, yet he knows he shall molest us: if he cannot destroy us, he will disturb us. Therefore we must, with the Pilot, have our Compass ready, and be able to turn our Needle to any Point where Temptation shall blow. If the Tempter come not so soon as we expect, yet by putting our selves into a posture, we have this advantage, we are always Prepared.

To conclude all; Let us oft make this Prayer, Lead us not into Temptation: If Satan wooes us by a temptation, let us not give Consent. But in case a Christian hath, through weakness, (and not out of design) yielded to a temptation, yet let him not cast away his Anchor. Take heed of Despair, this is worse than the fall it self.

Christian, steep thy soul in the brinish Waters of Repentance, and God will be appeased. Repentance gives the Soul a Vomit. Christ loved Peter after his denial of him, and sent the first news of his Resurrection to him; Go tell the Disciples and Peter. 'Tis an Error, to think that one act of sin can destroy the Habit of Grace. 'Tis a wrong to God's Mercy and a Christian's Comfort, to make this despairing conclusion, that after one hath fallen by temptation, his Estate is irrecoverable. Therefore Christian, if thou hast fallen with Peter, repent with Peter, and God will be ready to seal thy Pardon.

Matt. 6.13. But deliver us from Evil.

2. THe Second Branch of this Sixth Petition, is, Libera nos a malo; Deliver us from evil. There is more in this Petition than is expressed: The thing Expressed is, that we may be kept from Evil: The thing farther intended is, that we may make a Progress in Piety, Titus 2.11. Denying ungodliness and worldly lusts; there is, being delivered from Evil; that we should live soberly, righteously and godly; there is a progress in Piety.

I begin with the first thing in this Petition Expressed, Deliver us from Evil.

Quest. What Evil do we Pray to be delivered from?

Answ. 1. In General, from the evil of sin.

2. More particularly, we Pray to be delivered,

First, From the Evil of our own Heart; it is called an Evil Heart, Heb. 3.12.

Secondly, From the Evil of Satan; He is called, [gap], the Evil One, Matt. 13.19.

Thirdly, From the Evil of the World; it is called the present evil World, Gal. 1.4.

1. In General; Deliver us from evil: We Pray to be delivered from the evil of sin. Not that we pray to be delivered immediately from the Presence and In-being of sin, for that cannot be in this life. We cannot shake off this Viper: but we Pray that God will deliver us more and more from the Power and Practice, from the Scandalous Acts of Sin, which cast a Reflection upon the Gospel.

Sin then is the Deadly Evil we pray against; Deliver us from Evil: With what Pencil shall I be able to draw the deformed face of sin. The Devil would Baptize sin with the Name of Vertue: 'Tis easie to lay fair Colours on a Black Face.

But I shall endeavour to shew you what a Prodigious Monster sin is; and there is great reason we should pray, Deliver us from evil.

Sin is, (as the Apostle saith) [gap], exceeding sinful, Rom. 7.13. Sin is the very Spirits of Mischief distilled; 'tis called, [gap], the Accursed thing, Josh. 7.13. That sin is the most execrable evil, appears several ways.

• 1. Look upon Sin in its Original.

• 2. Look upon Sin in its Nature.

• 3. Look upon Sin in the Judgment and Opinion of the Godly.

• 4. Look upon Sin in the Comparative.

• 5. Look upon Sin in the manner of cure.

• 6. Look upon Sin in its direful effects, and when you have seen all these you will apprehend, what an horrid evil sin is, and what great reason we have to pray, Deliver us from evil.

1. Look upon sin in its Original; it fetcheth its pedigree from Hell: Sin is of the Devil, Iohn 8.44. Sin calls the Devil Father, it is Serpentis venenum, as Austin saith, it is the Poison the Old Serpent hath spit into our Virgin Nature.

2. Look upon Sin in its Nature, and so it is evil.

1. See what the Scripture compares it to. Sin hath got a bad name, 'tis compared to the Vomit of Dogs, 2 Pet. 2.22. to a menstruous Cloath, Isa. 30.22. which as Ierom saith, was the most unclean thing under the Law, it is compared to the Plague, 1 Kin. 8.38. to a Gangrene, 2 Tim. 2.17. persons under these diseases we would be loth to Eat and Drink with.

2. Sin is evil in its Nature as it is injurious to God three ways.

1. It is [gap] a breach of Gods 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, Iob 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 Gods 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 Gods 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. [gap], 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 Gods right hand for evermore. Is it not folly to gratifie an Enemy? Sin gratifies Satan. Mortalium errores epulae sunt daemonum. Mens 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 it self 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 call'd 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 Leprosie spotting our holy things.

5. Sin is a debasing thing, it degrades us of our honour, 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 Iudas 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 Gods House, yet live in the sin of uncleanness, let him be perfum'd with all the Spices of Arabia his Prayers are unsavoury, 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 labour and pains to accomplish their wicked designs▪ Jer. 9.5. They weary themselves to commit iniquity. Peccatum est sui ipsius paena. What pains did Iudas 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 Vertue is easier than Vice. 'Tis easier to be sober than intemperate. 'Tis 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 dye. Sin causeth a Trembling at the Heart. When Spira had sinn'd he had a Hell in his Conscience, he was in that horror that he professed he envied Cain and Iudas. Charles the ninth who was guilty of the Massacre in

Paris, was afterwards a terrour to himself, he was frighted at every noise, and could not endure to be waked out of his sleep without Musick. Sin breaks the peace of the Soul. Cain in killing Abel stab'd 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 Iudgment 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 any thing 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 chuse 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 tho' they might purchase an estate by it; nay, tho' they were sure to promote Gods Glory by it.

2. The Godly testifie 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 uncloathed 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 join'd 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, [gap], &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 [gap]ain of Pandora's Box, when it was opened, it filled the World full of Diseases: when Adam broke the Box of Original Righteousnes, it hath caus'd all the Penal evils in the World. Sin is the Phaeton that sets the World on Fire. Sin turn'd the Angels out of Heaven, and Adam out of Paradise; [gap]. 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 Gods 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, [gap], 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 pretious 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 unparallell'd 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?

VSE V. Comfort to the people of God. (30)

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. remembring my affliction, the Wormwood and the Gall, my Soul hath them still in remembrance, and is humbled in me; afflictions are compar'd 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 pinch'd 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 colours: so God lays first the dark colours of affliction, and then the Golden colour 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 with-holden good things from you; sin stops the current of Gods Mercy, it precipitates men to ruine. Manassehs affliction brought him to humiliation, but Iudas his sin brought him to desperation.

5. A man may be afflicted, and his Conscience may be quiet. Pauls feet were in the stocks, yet he had the Witness of his Conscience, 2 Cor. 1.12. the Head may ake, 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 Musick 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; [gap], 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 sin'd in the matter of Vriah, 2 Sam. 11.27. the thing that David had done displeas'd 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 recompence our sufferings, Mat. 19.29. Every one 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 threatnings 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 Vnconverted; one mans sin may lay a stone in another mans way, at which he may stumble and fall into Hell; O the Evil of scandalous Sin! some are discouraged, others hardned; thy sinning may be a cause of anothers 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 Rejoyce, 1 Thes. 1.6. Ye receiv'd the Word in much Affliction with Ioy, 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 rejoyce in Affliction, St. Paul had his Prison-songs, Rom. 5.3. We glory in Tribulation, [gap], 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 rejoyce 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 Gods Face, when Affliction hath rained and drop'd upon them. Thus we may rejoyce in Affliction, but we cannot rejoyce in sin, Hos 9.1. Rejoyce not O Israel, for Ioy, as other people, for thou hast gone a Whoring from thy God. Sin is Matter of Shame and Grief, not of Joy. David having sinn'd in numbring 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 prick'd the Conscience, it lets out the Joy.

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

How do Afflictions magnifie 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 Iob for his Patience! Iam. 5.11. Ye have heard of the Patience of Job. Iob the Sufferer was more Renown'd than Alexander the Conqueror. Thus Afflictions Magnifie a Person, but sin doth not magnifie, but vilifie him. When Eli[gap]s Sons had sinn'd, and prophan'd their Priesthood, they turn'd their glory into shame; the Text saith, They made themselves Vile, 1 Sam. 3.13. Sin casts an indelible Blot on a mans Name, Prov. 6.32, 33. Whoso commits Adultery with a Woman, a Wound and Dishonour shall he get, and his Reproach shall not be wiped away.

11. A man may suffer Affliction and bring Honour to Religion. Pauls Iron Chain, made the Gospel wear a Gold Chain; suffering Credits, and propagates the Gospel: but committing of sin brings a Dishonour and Scandal upon the ways of God. Cyprian saith when in the Primitive Times a Virgin who vow'd her self to Religion, had defil'd her Chastity, Totum Ecclesiae Caetum erubescere, Shame and Grief fill'd 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 summ of Mony make all the rest suspected.

12. when a mans Afflictions are upon a good Account, that he uffers for Christ, he hath the Prayers of God's People. 'Tis no small priviledge 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, every one 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 Vertues and Alms may do good when he is dead: so a Mans sin may do Mischief when he is dead. When a Spider is kill'd, 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 [gap], the Terrible of Terribles, and Iob calls it The King of Terrors, Iob 18.14. but sin is more deadly than Death it self.

First, Death tho' 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, tho' 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, Iudg. 18.24: Ye have taken away my Gods, 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. 'Tis 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. [gap], My Soul is exceeding sorrowful unto Death. He drank a bitter Cup mingled with Curses; which made him tho' 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 Gods Smiles, to be banished from his Presence, in whose Presence is fulness 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 call'd 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 sinn'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 for ever and ever. Here the wicked thought a Prayer long, a Sabbath long; but how long will it be to lie upon Beds of Flames for ever; 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?

Vse 1. Branch I. Is Sin such a deadly, pernitious 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 Saviour hath taught us to pray, Deliver us from Evil. Hypocrites pray more against Temporal Evils than Spiritual. Pharaoh pray'd more to have the Plague of Hail and Thunder to be remov'd, than his hard Heart should be removed, Exod. 9.28. The Israelites pray'd, 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 Musick in his Ears. Christ hath here taught us to pray against sin, Deliver us from Evil.