3. The Witnesses and Their Evidence Against Sin

That sin is so exceeding sinful, extremely and notorious guilty of contrariety to God, and the good of man, I have a cloud of witnesses to produce; God himself, angels and men, both good and bad, the Law and Gospel, the whole creation, sin's names, and sin's actions, even sin's own confession, do all bear witness to this charge, that it is true, namely, that sin is an exceeding sinful thing; from heaven, from earth, from hell will we bring witnesses against sin.

1 God himself bears witness against sin: As he leaves us not without witness of his being good, so he has not left us without witness of sin's being sinful, against him, and against the good of man.

1 By this, that God has forbidden it, and made a Law against it; all the laws, and every command of God, are his witnesses against sin; and as he that believes not the testimony God bears of his Son, so he that believes not God's testimony against sin, makes God a liar, who is true and cannot lie: The Law written in man's own heart, the Law written in tables of stone, the Gospel also (which is the Law of Faith) is written as a witness against sin (1 John 2:1). Now surely God would not have prohibited sin, had it not been an abominable thing, abominated by him, and to be abominated by us. God has given man room and scope enough, a very large allowance; of all the trees of the garden man might eat, only one excepted. So (Philippians 4:8) whatever things are true, honest, just, pure, lovely; whatever is of good report, if there be any virtue, any praise, these things think on and do: Now sin comes under none of these names, but is contrary to them all, and therefore forbidden: God has not forbidden man honors, riches, nor any pleasures, but those of sin. Surely then, seeing God delights not to grieve the children of men, but rejoices over them to do them good with all his heart, and all his soul, as he is pleased to express it (Jeremiah 32:41), he would never have forbidden any thing to man, but what was prejudicial to him, as well as displeasing to himself: But I shall speak more of this, when I show how the Law of God witnesses against sin.

2 God witnesses against sin by this, that he will not allow us to do evil, that good may come of it: As pleasing a thing as good is to God, yet he will not allow us to do the least evil for the greatest good. See how angrily, and with what indignation the Apostle speaks against them that said the contrary (Romans 3:8). It is a damnable doctrine to teach, that we may do evil for a good end, or that good may come of it. This doctrine was first broached by the Devil, and ushered in the first sin (Genesis 3:1-6). But

1 We may not do evil; that good may come is to ourselves: God allows man to love himself, and has made self-love the rule and measure of our love to others; you shall love your neighbor as yourself: God is not against man's being rich, only God will not that men grow rich by sin, as (Jeremiah 17:11). God is not against man's pleasure, if it be not by displeasing him, nor against his honor, if it be not by dishonoring him: God well knows that good gotten by evil, will do man no good but hurt. To gain the world, and lose a man's soul, has more of loss than gain; and there is not any one sin but wrongs and hazards the loss of a man's soul. God would not allow Adam and Eve to eat of the forbidden tree, though it were good for food, pleasant to the eye, and to be desired to make one wise (Genesis 3).

2 We may not do evil that good may come to others: God has indeed commanded us to do good to all, but has forbidden us to do evil, that we may do good to any, or to all: He that provides not for his family, is worse than an infidel; and so is he that provides for it by a sinful way of covetousness, lying, cheating, oppressing, etc. See (Habakkuk 2:9-12). Paul (as Moses before him) could wish himself dead and anathematized, to save the Jews, but did not dare sin for their sakes. When one sent to Saint Augustine to know if he might not tell a lie for his neighbor's good; Oh no, says the Father, you must not tell a lie to save the world: There's such a malignity in sin, it's so contrary to God, that it must not be done for no good. It is our duty to honor father and mother, but still in the Lord; it may be a duty to disobey, yes, to hate father and mother rather than obey them, namely, when to obey them will be disobedience to God: whether it be better to obey God or man, judge you. So that God will not allow us to sin to gratify the greatest persons, the nearest and dearest relations.

God will not allow us to sin, though we should professedly do it for his glory. Sin can never directly glorify God, and though he knows how to bring good out of evil, yet he will not that we should sin for him, who needs not us, much less our sin. God will take, and is righteous in taking vengeance, though our unrighteousness commend and set off the righteousness of God (Romans 3:5). Though the truth of God have more abounded through your lie, yet you will be found a sinner (Romans 3:7), so that for this good, evil must not be done (verse 8). They that cast out their brethren, saying, let God be glorified, yet God will put them to shame (Isaiah 66:5). And though they thought in putting them to death, they should do God good service, yet God reckons it as their serving the devil (John 16:2, with Revelation 2:10). When Saul excused his sin under the pretense of sacrifice, it was yet called rebellion, and reputed as witchcraft, a most abominable thing (1 Samuel 15). Job upbraids his friends with this irreligious piety; says he (Job 13:7), Will you speak wickedly for God, and talk deceitfully for him? Surely (verse 10) he will reprove you for it. Sin is so much the worse for being committed in the name of the Lord; men thereby do, as it were, make God to serve the devil's designs. In fact, [illegible] will be no excuse that men (like [illegible], Judges, etc.) fulfill the counsel and [illegible] will — that is, the determination of God, as to what eventually shall be — if they sin against his revealed will, which is the rule by which men are to walk, and to which they ought to be obedient. So that by all this it plainly appears, how God witnesses against sin, that we may not sin for the good of any, nor for any good, not even for God.

God witnesses against sin by threatening men; in case they sin, he makes penal statutes against [illegible]. In the day you eat the forbidden [illegible] you shall surely die. If sin were not a [illegible] thing, surely God would not have [illegible] it on such peril, on pain of death — of [illegible] will be said under the execution of [illegible], and the just judgment of God [illegible].

[illegible] God is [illegible] with the wicked, and that [illegible] angry with [illegible] argues and [illegible] by them, for he [illegible] displease him. [illegible] is it not that evil [illegible] God to [illegible] sometime to [illegible] judgment [illegible] angry [illegible] God would not rebuke [illegible] who knows the power of his anger and [illegible] happy they that [illegible] do not withdraw his anger. The proud helpers do stoop under him (Job 9:13) — the helpers of pride, so it is; man is apt to be very proud, and has helpers of pride; and it is observable, that the word we read, pride, signifies strength also, to denote that man is very apt to be proud of his strength; but all the strong helpers of pride must stoop, if he does not withdraw his anger. The strength of riches (Proverbs 10:15), the strength of friends and families (Psalm 49:7), strength and stoutness of spirit must all stoop, if his anger breaks forth, if he takes but one of his arrows and discharges it against a sinner; if he strikes him but with one blow of his sword, as the phrases are (Psalm 7:11-14). Kiss the Son lest he be angry, and you perish; perishing is at the heels of his anger (Psalm 2:12). The fear or terror of a King is like the roaring of a lion; whoever provokes him to anger, sins against his own soul (Proverbs 20:2). Oh what dread is there then from the anger of the King of Kings — when God sets our iniquities before him, we are consumed by his anger, and troubled by his wrath (Psalm 90:7). Now we infer, that if God's anger is so terrible, and it is sin that makes God angry, that certainly sin is extremely sinful, contrary to God; or else the God of all grace, the God of patience, whose name is Love, would never be so angry at it, and for it.

God witnesses against sin by this, that it, and it only, put him upon repenting that he had made man (Genesis 6:5-6). God saw that the wickedness of man was great on the earth, and that every imagination of the thoughts of his heart was only evil continually, and it repented the Lord that he had made man on the earth, and it grieved him at his heart; and (verse 7) God says, It repents me that I have made them. The repentance of God argues a very great dislike of, and displeasure against the wickedness of man. There was a time — though it were but for a little while — when there was no sin, and then when God looked on what he had made, he was so far from repenting, that it was wholly hid from his eyes, and he was infinitely pleased; but when sin had spoiled the fashion and beauty of his work, then indeed he — speaking after the manner of men — grieves and repents. So that it is not the work of his hand, but the work of man's heart, that put God on repenting. Is God a man that he should repent? Oh what a horrible thing is that which puts the unchangeable God on changing! — for such a thing repentance is, namely, a change. It repented the Lord that he had set up Saul to be King (1 Samuel 15), and when men do wickedly, God repents that he has done them good (Jeremiah 18:7-10). If men do evil against God, God repents of the good he has done men, but — such is his goodness — if men repent of their evil, God will repent of the evil he thought to do to them. Now as that must be very good that puts God on repenting of the evil, so undoubtedly that must be very evil, that puts God on repenting of the good he has done to man.

8 God witnesses against sin by the many great and severe judgments which he has executed upon, as well as threatened to sinners, and which he will in all ages execute on many, and to all eternity on some sinners; for what God has done, shows what God will do; as the Apostle infers (2 Peter 2:3-6). Sinners do hugely mistake God, when they say evil is good in his sight, or where is the God of judgment (Malachi 2:17), and do no less forget themselves, and what God has done, when they say, all things continue as they were; and therefore scoffingly say, where is the promise of his coming, namely, to judgment (2 Peter 3). It is true, if God should judge as fast as men sin, the world would be depopulated, and at an end quickly: but his patience now argues his judgment to come (2 Peter 3:9-10), and then when God sends men to hell, and damns them, they will know and acknowledge what an evil thing sin was, and what bitterness it brings in the latter end. Damnation being so dreadful a thing, as the pouring out of God's wrath for ever on sinners, it must needs conclude sin to be extremely displeasing, because contrary to him: that's no little matter for which God brings on men such great damnation. Next judgment to this, is being let alone, or given up to a reprobate judgment, and a hardened heart; but that being future, and this (though present) invisible, I shall waive further speaking to them, and show that God has visibly judged this world for sin, from age to age. He is a God that judges in the earth, as he is a God that will judge the earth: and the Lord is known (to be against sin) by the judgments which he executes, the wicked is snared in the work of his own hands (Psalm 9:16), which has a double note upon it, Higgaion, Selah; both of which I do not remember to be added to any other text, so notable a text is this.

God has testified his displeasure against sin, by [illegible] judgment: 1. On sinners. 2. Saints. 3. His Son.

1. God has executed judgment on sinners; and usually the first committer of any particular sin has been punished with eminent and remarkable punishment. Not to mention Adam (who was all men in one, virtually) though he underwent a punishment and a curse for his sin: but Cain, the first [reconstructed: murderer], was as it were hung up in [illegible], or a terrible warning to others. Judas, the first apostate, was made an example under the Law: Nadab and Abihu, the first breakers of the ceremonial law, after the establishment of Aaron's priesthood; Ananias and Sapphira, the first that belied God in the beginning of the Christian church, were miraculously punished. God has made heaps of witnesses this way: God has set up monuments, pillars of salt, like Lot's Wife: the Flood that drowned the old world, the Fire that burned up Sodom and Gomorrah, etc., and the many things that befell Israel for an example, were all types, as the Apostle speaks (1 Corinthians 10:11). God has punished all sinners more or less; he spared not the [reconstructed: angels that] sinned, they were all doomed to darkness; he consumed almost a whole world at once, having eight persons; he has cut off cities and nations, not a few, beside what has fallen to particular persons, and therefore men cannot say, that all things continue as they were, and that God is not a God of judgment, or consequently an allower of the evil of sin.

There is no age wherein God does not really and actually judge sinners; though perhaps this may not be so clear to a prejudiced and partial observer, that will think nothing a punishment, but what's miraculous, or extraordinary, as if the earth must always swallow men up, or God strike men down with thunderbolts continually, and nothing less must be called a punishment. Oh how often is God's hand lifted up, but men will not see, yea felt, yet not acknowledged: God has his deputy in men's bosoms, their own consciences, which do often accuse and condemn them, that they cannot stand before its judgment; when their hearts smite them, they sink, and their countenance and courage falls, as that of Cain, and Judas, and Spira did. If men were but ingenuous, and would but declare what stingings of conscience they feel, there would be witness enough, how God lashes men within, and executes judgment upon their spirits; but visibly, and in the eyes of others, God does often inflict corporal punishments, either immediately, as was most usual before the Flood; or mediately, and that sometimes by angels, and sometimes by men-magistrates, humane and mortal gods, deputies to the God above; and by these God (as I may say) rides circuit, and keeps assizes very frequently. Though judgment be now his strange work in comparison, (and seems not so proper to this day of patience, as to that of a wrath which is to come) yet God does often make examples; and though he make not (as yet) a full end of all nations, he leaves none altogether unpunished.

2 God has executed judgment on his own people when they have sinned, to show how hateful sin is, though it be in them he so dearly loves: One would think, that if God would spare any, he would spare his own; and indeed he does pity them, and spare them, as a Father pities and spares the son that serves him: yes, but though he forgives them, yet he takes vengeance on their iniquity (Psalm 99:8). Many a sinner God forgives (as to punishment) in this life, who will not be forgiven in the world to come; but seeing God fully resolves to forgive his people forever, he will not wholly forgive them, that is, leave them altogether unpunished here in time: God has carried it very severely to his people when they have sinned, it has cost them dear; King David's adultery and murder cost him broken bones, oh heal the bones that you have broken; as it is in that Penitential Psalm (Psalm 51:8). When Peter had sinned, it cost him a bitter weeping; repentance is a costly thing; it is disgrace, sorrow and pain to man, though it be a grace and duty: If God's children transgress, and play the truant, they must feel the rod, it is the rod of the covenant; chastenings and corrections of wantonness are in the covenant, as well as supplies of wants; threatenings of judgment, as well as promises of mercy; and sometimes sin brings such sorrow on the very members of the church, that they are in danger of being swallowed up of overmuch sorrow, even to despair of giving over to hope for mercy (2 Corinthians [illegible]). Though God be a God gracious and merciful, yet he is a God visiting iniquity, and will sometimes punish them whom he has known and loved, above all the people of the earth: and though he takes not his loving kindness from them, yet he will visit their transgression with the rod, and their iniquity with stripes (Psalm 89:30). Yet further.

3 God spared not his Son when he came in the likeness of sinful flesh, and was no sinner, but by imputation, and representation: God was ever well pleased with his Son, yet when he stood in the behalf and stead of sinners, it pleased the Lord to bruise him; as if none else could strike a stroke hard enough; and though he cried with strong cries, yet his Father would not take the cup out of his hand: he suffered not for sinning himself, (for though he were tempted to sin, yet he was without sin) but he suffered for the sin of others; and in the glass of his suffering we may clearly see the sinfulness of sin: And this leads me to the last and great testimony of God against sin, namely:

7 God's not sparing his Son, but delivering him up for us all; God's sending his Son into the world to condemn sin (Romans 8:3), and to destroy it (1 John 3:8), does clearly witness for God, how odious sin is to him, and ought to be to man, for whom Christ suffered and died, that sin might die, and man might live; indeed, live to him who died for us, for to no less does his love constrain us (2 Corinthians 5:14-15).

To clear and evince this the more plainly and fully I shall show these three things.

- 1 That Christ's sufferings were for sinners. - 2 That Christ's sufferings were exceeding great. - 3 That the greatness of his suffering are full witness on God's part of sin's sinfulness against God and Man.

1 That Christ's sufferings were for sinners: Jesus Christ himself suffered, but he did not suffer for himself; for he was without sin (Hebrews 4:15 and 7:26), neither was guile found in his mouth, nor any misbecoming word, when he suffered, though it were a provoking time (1 Peter 2:22-23). It is a faithful saying, that Christ came into the world to save sinners (1 Timothy 1:15): This was the design, errand and business about which he came; he had his name Jesus, because he was to save his people from their sins (Matthew 1:21). And he himself professes, that he came to seek and to save that which was lost (Luke 19:20). Now dead and lost is the sinner's motto (Luke 15:32), accordingly when he was in the world, he suffered and died, that he might save sinners; he died for our sakes, and so loved his church, that he gave himself for it (Ephesians 5:25). Indeed, it is not only said often, that he died for us (Romans 5:8 and 8:32), but that he died for our sins; not only for our good, as the final cause, but for our sins, as the procuring cause of his death (Romans 4:25). He was delivered for our offences (1 Corinthians 15:3), Christ died for our sins, according to the Scripture, according to what was typified, prophesied and promised in the Scripture. One eminent place instead of many others is in (Isaiah 53:5): He was wounded for our transgression, he was bruised for our iniquities, the chastisement of our peace was upon him, and by his stripes we are healed. To this the Apostles bear witness in the New Testament (Galatians 1:4), he gave himself for our sins; and (1 Peter 2:24), who his own self bore our sins. Now this dying for us, and our sins, notes:

1 That he died, and gave himself as a ransom for us (Matthew 20:28), I came to give my life a ransom for many, said our sweet and blessed Savior (1 Timothy 2:6), He gave himself a ransom for all: Christ's dying was the paying of a price, a ransom price; and hence we are said to be bought, redeemed, and purchased (1 Corinthians 6:20). You are not your own, you are bought with a price, namely that of his blood; as it is in (1 Peter 1:18-19), You were redeemed with the precious blood of Christ: and the church is purchased with his own blood (Acts 20:28). He gave himself as a redemption price, and we are a purchased people (1 Peter 2:9).

2 He died for us, as a sacrifice for our sins; he became sin for us (2 Corinthians 5:21). In the Old Testament the sin-offering is called sin; so here Christ Jesus an offering for sin, is said to be made sin for us. It is said in the holy Scripture, that Christ offered his body, his soul, himself (Hebrews 10:10). There is the offering of his body. (Isaiah 53:10) He made his soul an offering for sin: And (Ephesians 5:2) He has given himself for us an offering, and a sacrifice to God (Hebrews 9:14), He did offer himself without spot to God: and verse 26, He put away sin by the sacrifice of himself. Now as we were redeemed by the price, so we are reconciled by the sacrifice of his death: For (Romans 5:9-10) we are reconciled by the death of his Son.

Christ laid down his life for us, as bearing the curse and punishment due to our sins; and therefore it is said, he was made a curse for us, which was the punishment of our sin (Galatians 3:13). He bore our sins, that is, the curse due to our sins: the punishment of sin is called sin often in Scripture, and to bear iniquity is to be punished; and as redemption came by the price, and reconciliation by the sacrifice, so justification came by his bearing the curse and punishment (Isaiah 53:11-12). He shall justify many, for he shall bear their sins: he became a curse for us, that the blessing of Abraham might come upon us, and that is justification by faith; as you may see (Galatians 3:13-14 with Galatians 3:8-9). This shall suffice as to the first thing, namely, that Christ's sufferings were for sinners.

The sufferings of Jesus Christ were exceeding great. I shall omit what may be gathered from the types under the law, and what is expressed by the prophets concerning the suffering of Christ, though many things might be collected from there, but they being all fulfilled in him, I shall confine myself especially to the relation made thereof in the New Testament. He was a man of sorrows, as if he were a man made up of sorrows (as the Man of Sin is, as if he were made up of sin) as if he were nothing else: he knew more sorrow than any man, indeed, than all men ever did. For the iniquity (and consequently the sorrows) of all men met in him, as if he had been their center; and he was acquainted with griefs, he had little acquaintance else, grief was his familiar acquaintance; he had no acquaintance with laughter; we read not that he laughed at all when he was in the world. His other acquaintance stood afar off, but grief followed him to his cross; from his birth to his death, from his cradle to the cross, from the womb to the tomb, he was a man of sorrows, and never were sorrows like his, he might say, never grief or sorrow like to mine. It is indeed impossible to express the sufferings and sorrows of Christ; and the Greek Christians used to beg of God, [〈 in non-Latin alphabet 〉], that for the unknown sufferings of Christ he would have mercy on them. Though Christ's sufferings are abundantly made known, yet they are but little known; eye has not seen, nor ear heard, nor has it, or can it enter into the heart of man to conceive what Christ suffered; who has known the power of God's wrath? Christ Jesus knew it, for he underwent it: but though it be impossible to declare all, yet it is useful to take a view of what we can; I shall therefore draw a scheme of Christ's sufferings under three heads.

- 1 Jesus Christ underwent all manner of sufferings. - 2 Jesus Christ suffered by all manner of persons. - 3 All manner of aggravating circumstances did meet in his sufferings.

Jesus Christ suffered all manner of sufferings; it is said (Hebrews 4:15) that he was tempted in all things like to us, and among other things meant by temptations, sufferings are not the least, he suffered being tempted. He suffered while he lived, but especially a little before, and when he died; all his life was a suffering (not to mention his self-denials, which were voluntary) he was no sooner born, but suffering came upon him. He was born in an inn, indeed in a stable, he had but a manger for his cradle; as soon as his birth was noised abroad, Herod sought his life; so that his supposed father (or father-in-law, as I may call him) was compelled to fly into Egypt. He was persecuted before he could (after the manner of men) be sensible, and have understanding of his sufferings: and when he returned, his sufferings grew up with him; hunger and thirst, travel and weariness, scorns and reproaches, false accusations and contradictions waited on him, and he had not where to lay his head. But his special sufferings were a little before, and at his death; and here you find him suffering in 1 his body, 2 his soul.

In his body, that was wounded and crucified; he suffered in bearing his cross (as Isaac his type did) and he suffered in his body on the cross (1 Peter 2:24), and he did not only suffer to death, but in the manner of his dying. It was a shameful, a painful, an accursed death; indeed, he bled to death: Christ Jesus lost blood several times; at his circumcision, in his agony, when he sweat drops and clods of blood, when he was whipped and scourged, when he was nailed to the cross, and probably when they platted a crown of thorns (the earth's curse) on his head. And lastly, when they thrust the spear into his side, with which he bleeds out his life, and gave up the ghost.

He suffered in all parts and members of his body, from head to foot: his head (which deserved a [reconstructed: better] crown than the best in the world) was crowned with thorns, and they smote him on the head. His face suffered, being spat upon; his back, it was turned to the smiters, it was stripped and whipped, indeed they even plowed upon his back, and made deep and long [reconstructed: furrows]. His hands and feet were pierced and nailed to the cross, indeed, says he by the prophet, all my bones are out of joint (as if he had been on the rack) (Psalm 22:14). He suffered also in his senses, his feeling; could he be smitten, wounded, nailed and pierced, without feeling? His taste suffered, for they gave him (instead of strong drink and wine of consolation, which was usual to them ready to die (Proverbs 31:6)) instead of this they gave him vinegar and gall to drink. His sight suffered, and among other things, the sight of his mother, and other grieving friends, could not but affect his heart (Luke 23:27). It was a grief to him to see them grieve for him: did it not afflict him to see his enemies wag their heads? His hearing suffered many a scoff and jeer, many an ill word and blasphemy: his smell could not but suffer when he came to Golgotha, the place of skulls, where filthiness and putrefaction lodged, the very stinking sink of the city. But more yet:

2 Christ Jesus suffered in his soul: We read of his sighing and groaning, but let us consider him especially in his Agony, and upon the Cross. In his Agony (Matthew 26:37-38), He began to be sorrowful, and very heavy; (these were but the beginnings of sorrow) he began, etc. — sorrow is a thing that drinks up our spirits; and he was heavy, as feeling a heavy load upon him. And (verse 38), he was exceeding sorrowful to death; sorrowful! exceeding sorrowful! and to death! It was in such extremity, that it made him cry out, Father, if it be possible, let this Cup pass; and this was with strong cryings and tears (Hebrews 5:7). When he was upon the Cross he was under a desertion, which made him cry again, My God, my God, why, or how have you forsaken me? Now to cry, and to cry with a loud voice, argues some extremity of suffering; and after this he gave up the Ghost, he poured out his soul an offering for sin. And yet further, as he suffered all manner of sufferings, both in soul and body; so to proceed,

2 He suffered from all manner of persons; Christ Jesus suffered from the Devil; for though Christ bruised his head, yet he bruised Christ his heel. No sooner had Christ the testimony from heaven, that he was the Son of God, but he was immediately carried into the Wilderness to be tempted of the Devil; and this was the thing questioned and disputed whether he were the Son of God or not. And though Christ worsted him, and beat him out of the field, yet he departed but for a season; for when Christ was about to suffer, the Prince of this world mustered up all his forces again, and came upon him with much violence, and made men of all qualities his Agents, to add to the sufferings of Christ. And indeed, he suffered not only from bad men, as you have it (Acts 4:26-27), which fulfilled that in (Psalm 2, beginning). He was tempted by the Pharisees often, and he endured the contradiction of sinners; yet this was not all, but he suffered from his own disciples, and nearest relations. Peter was a Satan to him once, and denied him three times; the rest grieved him with their slowness and littleness of faith. Judas betrayed him, his brethren believed not on him; and which was heaviest of all the rest, he suffered from his Father, he put the Cup into his hands, and took pleasure to bruise him, and he laid upon him the iniquities of us all. Yes, God did not spare him, nor abate him anything, but hid his face from him, as if he had been angry with his only and most beloved Son.

3 Jesus Christ had all manner of aggravating circumstances met together in his sufferings. He was made of a woman; now that he who made the woman should be made of a woman, and become and be made a Son to the work of his own hands, was a degree of suffering. He that made the Law, was made under the Law (Galatians 4:4). He that was Lord of all, was made in the form of a servant, and though equal to God, yet came in sinful flesh, and so obeyed as a servant, of which these sayings speak (as Doctor Jackson observes): I came not to do my own will, but the will of him that sent me, etc. And he suffered as a sinner, for so he was judged, and as such put to death, though his Judge confessed he found no fault in him. Yes, more than this, he became a curse (Galatians 3:13). Yes, which is the worst of words, he became sin for us (1 Corinthians 5:21).

There are yet other circumstances, which added to his sorrow and suffering, such as these: he came to his own, and they received him not, he had least honor among his own in his own country. Yes, he was wounded in the house of his friends, and one of his own betrayed him, devil that he was (John 6:70). He did good to many, but had little thanks from any; of ten lepers cleansed, but one returned to give him thanks; oh disingenuity and ingratitude! But oh the aggravating circumstances at the latter end! He was taken and apprehended as a sinner, they came against him, as to take a thief, with swords and staves; they charged him with blasphemy for speaking the truth. They preferred Barabbas (the son of their Father the Devil) before him; his Disciples left him, his Father forsook him, as was hinted before. Alas! who can reckon up the aggravating circumstances of his sufferings? He was crucified between two thieves, and upbraided by one of them; his death was painful, shameful, etc. as before. But I pass from hence to the

Third thing, to show that the greatest sufferings that Christ underwent, are a full witness against the sinfulness of sin. Oh what an odious thing is sin to God, that he will pardon none without blood (Hebrews 9:22), that God would accept no blood, but the blood of his Son! Not that of bulls and goats (Hebrews 9:22), but that of his Son (1 Peter 1:18-19), that God would not abate one drop, one dram of this blood, but he must pour out his life! The very heart-blood must be spilt and spent for sinners! And which is the wonder of wonders, all this was a pleasure to God, for it pleased the Lord to bruise him. That it should please the Lord to bruise the Son in whom he was well-pleased, is to us men an inconceivable mystery! Well then upon the whole, this is a great witness that God has born against sin, that he would send his Son to die for sinners. Oh what a hell of wickedness is that, which none but God can expiate and purge, and that God does not do it, without taking human nature, and that God-man could not do it, without suffering, and no suffering serve but death, no death but an accursed one. Oh what an evil odious evil is sin, that must have blood, the blood of God to take it away! This shall suffice for the first thing, namely, the witness of God against sin as exceeding sinful.

2 Angels bear witness against sin; both good Angels, and bad Angels.

1 Good Angels; the Angels of God and heaven, as they are often called, do bear witness against sin, as an exceeding sinful thing. 1 Their very title (which contains their nature and employment too) being holy Angels, shows that they have an antipathy against, and are at enmity with sin; that which is meat and drink to wicked men, to do the will of the devil, it is poison to holy angels, whose meat and drink it is to do the will of God; they are all holiness to the Lord, and cannot endure iniquity; they often contend and fight with evil Angels, and so witness against sin (Jude 9). Their being holy, loving holiness and contention against the Devil, are their witnessings.

2 Holy Angels witness against sin, in being God's Heralds, to proclaim the Law which is against sin: it is the aggravation of the sin of the Jews, that they kept not the Law which they received by the disposition of Angels (Acts 7:53). The Law which was added because of transgressions, was ordained by Angels (Galatians 3:19). Every transgression of this Law received a just recompense of reward; for the word spoken by Angels was steadfast (Hebrews 2:2). So that Angels in proclaiming the Law, have openly declared against sin, as exceeding sinful.

3 They witness against sin, in that they will not sin (though provoked to it) to be revenged on the Devil himself: They will not rail at a Devil, because railing is a sin; in fact, it is said of Michael, that he dared not bring a railing accusation (Jude 9). One would have thought he would have told the Devil his own, and have put it home upon him; that's true, but he dared not bring a railing accusation, nor give the Devil ill language. We (hot-spurs and hot spirited that we are) are apt to render evil for evil, and railing for railing, to pay men their own in coin; but Angels dare not to do so, for it is a sin; railing is language that holy Angels cannot speak.

4 They witness against sin by this, that they will not suffer men to sin, that would do it to honor them. When John fell at one of their feet to worship him, says the Angel, See you do it not (Revelation 19:10); do not that to me, which is to be done to God alone: And again (Revelation 22:8-9), I fell down (says Saint John) to worship before the feet of the Angel, which showed me these things, but he said to me, see you do it not, but worship God. The Angels are so holy, that they cannot endure the least reflection should be cast on God, or least duty neglected towards God, though they might be worshipped.

5 Their testimony against sin appears thus, that where they find it, though in God's own people, they rebuke it, and that sharply and severely: Though Hagar's hard usage made her run away, yet says the Angel to her, return to your mistress, and submit yourself to her (Genesis 16:8-9). As if he had said, Hagar, Hagar, it is better to suffer than to sin: When Sarah laughed at the tidings of a Son, and after denied it, being afraid: In fact, says the Angel, but you did laugh; he told her her own roundly (Genesis 18:12-15). When Zachary believed not the Angel, he was made dumb (Luke 1:13-20). Thus they rebuke for sin.

6 Angels witness against sin, by rejoicing at the conversion of sinners: It is the recovery of a soul from a dead and lost condition, to be converted; and then do Angels rejoice (Luke 15:7-10). As there is a kind of joy in hell among the Devils when one sins that is converted, and when sinners are not converted; so there is joy in heaven at the conversion of a sinner: The Rabbies speak, as if while sinners are rejoicing in their sins, the Angels were grieving for them: when and while men live in sin, they dishonor their and the Angels' God; but when converted, they give glory to God, which is the Angels' work and joy; it is their Song, glory to God on high, and when men bear a part with them in this Song, it is their joy.

7 Angels witness against sin by the constant opposition they make against wicked Angels, and wicked men: Who would abuse their charge, that is good and holy men: good men are committed to the charge of good Angels; He gives his Angels charge to keep them in all their ways (Psalm 91:11), and the Angels are ministering spirits for the good of them that shall be heirs of salvation (Hebrews 1:14). They encamp round about them that fear the Lord (Psalm 34:7). And when wicked men or devils would hurt this their charge, they rise up in their might (Daniel 10:20). Gabriel and Michael join against the Prince of Persia (Revelation 12:7); Michael and his Angels fought against the Dragon, and his Angels, and overcame. When Balaam hankered after the wages of unrighteousness, to curse Israel, the Angel of the Lord withstood him (Numbers 22:32). Thus by their protection of the good, they show their detestation of sin in them that would touch God's Anointed, or do his Prophets harm.

8 Angels discover themselves to be haters of sin, as a most abominable thing, by their readiness to execute God's judgment and vengeance on sinners. The Angel that was merciful to Balaam's Ass, was ready to slay Balaam, but that he was reserved to fall by other hands. When Herod was so wicked as to assume glory to himself, which of right is God's, the Angel of the Lord smote him, because he gave not glory to God (Acts 12:23). When God will judge, the Angels will execute the judgment written: The Angels executed destruction from the Lord against Sodom and Gomorrah (Genesis 19:13), because their sin was great: When Israel sinned, God sent destroying Angels among them; great havocs have they made among the Armies of the Aliens: They pour out the vials of God's wrath on the earth (Revelation 16:1), and praised God as they went about their work, because God is just in judging ungodly men. At the end of the world, the Angels will be the reapers, and will gather out all that does offend (Matthew 13:39-41). The Lord will come with his holy and mighty Angels to take vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ (2 Thessalonians 1:7-8).

I might instance in other things also, by which the Angels bear testimony against sin; they are present at our worship, and observe us, which is a great obligation to reverence, and a witness against immodesty (1 Corinthians 11:10). They take account of our vows (Ecclesiastes 5:5-6): better it is you should not vow, than vow and not pay, because it is before the Angel. The Apostle charges Timothy, not only before God, but before the Elect Angels, to be strictly conscientious (1 Timothy 5:21). They are witnesses of what we do, and shall be witnesses of what God will do; for he that confesses Christ, shall be owned by him, and he that denies Christ, shall be denied by him, and that before the Angels (Luke 12:8-9). It will be one part of hereafter glory, to be like Angels; let's be like them here, in witnessing against sin, and doing the will of God on earth, as they do it in heaven. But I proceed to evince that

2 Evil Angels, the devil and his Angels witness sin to be sinful, not only in their being devils by it, and suffering for it, but many other ways, as I shall evince: We used to say, that virtues confessed by foes, and vices confessed by friends, are true: Surely then by the Devil we shall find that vice and sin is, as we have declared it to be; and if such a friend of sin as the devil is, will confess it to be sinful, we may believe him; for though he be the Father of Lies, yet in this he speaks truth, a clear and great truth.

1 Then the devil witnesses against sin by his trembling; the devil trembles at this, that there is a God (James 2:19). Now God was never terrible to the Angels till they sinned, then they saw and trembled at the terror of God: Sin brought judgment on the devils (2 Peter 2:4); at this they tremble; so that sin is the first cause of devils trembling: That then which makes devils tremble at the belief of a God, (who will be a God of judgment) is exceeding sinful.

2 As great as their judgment is (and greater though it be like to be) yet they acknowledge it just, and so by consequence sin to be unjust and sinful: The justness of judgment confessed, is a confession of the vileness of the sin which brings the judgment. Say the devils (Matthew 8:29): Are you come to torment us before the time? They confess that the Son of God was to judge them to torment; that they had no exception to make against being tormented, but only as to the time; they are reserved in chains to judgment (2 Peter 2:4; Jude 1:6); and say they, are you come to torment us before the time? Before the judgment of the great day, to which we are reserved? They deny not their being worthy of this death, or that their damnation is just, and therefore do confess the ugliness and filthiness of sin.

3 They witness sin to be sinful, in tempting men to sin: They used to say, that surely they must be good men whom Nero hated and persecuted; so may we say, that must needs be evil, which the evil one tempts men to, as that is good which he hates and persecutes; he is the evil one, and the Tempter, Can that be good that the evil one tempts us to? Can any good come out of this Nazareth? Can any good come from hell? It is enough to evince sin to be sinful, that it is of the devil; it is a clear proof of the evil of sin, that the devil tempts to it.

4 The devil tells us that sin is an ugly thing by this, that he turns himself into an Angel of Light, that he the more effectually lead us into darkness. If he should come like a devil, like an enemy, all would be shy of him; but he comes disguised, and puts on the face of a friend, and so puts tricks on us, and cheats us; and indeed does prevail more by his wily subtleties, than by his power: If the devil had come to Eve and bespoke her thus, I was once a glorious Angel, and lived above in the Court of Heaven, but I have sinned, and am cast down to hell, do you also eat the forbidden fruit, and you shall be like me; would this have taken? Surely no: So if he did come and tempt men to sin, and tell them it is the ready way to hell, would this prevail with them, to swear and whore, etc. No, no, the devil is subtle (an old Serpent) he colors and paints sin, covers his hook with a bait, etc. and draws men in ere they are aware: He is a deceiver, but lest he should be known, he puts on a good garb, and clothes himself with false light (2 Corinthians 11:13-14). And indeed as this is the danger, (lest as the Serpent beguiled Eve through his subtlety, so our minds should be corrupted the same way (2 Corinthians 11:3).) so this disguise and subtle transformation, proves sin to be a monstrous ugly thing; why else does the devil paint it? Why does he pretend good, when he intends evil? This proves the sinfulness of sin, that the devil tempts not in his own name or shape, he dares not say, I am the devil, I am a deceiver, I will lead you to hell, for that would spoil his project.

5 The devil grants sin to be the worst of evils by this, that all the affliction and misery which he brings upon men, is to make them sin more; so that in the devils account, sin is worse than suffering: as it proves the goodness of God, that he brings evil on us, to do and make us good, to cure us of the evil of sin by the evil of suffering; so it argues the sinfulness of the devil, and sin too, that he brings evil on us to make us worse; he does not care to afflict us so much because we have sinned, as that we may sin no more. The end of the devil in persecuting Job, was not only to make him smart, but to make him sin, that he might curse God; it is something beyond suffering, which is worse than suffering, that the devil aims at in bringing suffering, and that is sin.

6 The devil bears witness that sin is sinful by this, that when any are awakened to see their own vileness, he endeavors all he can to drive them to despair; as he would at first they should presume to sin, so after that they should not hope for, but despair of pardon: he littles it (or nothings it) before commission, and greatens it after; when sin revived, the Apostle died (Romans 7:9). It wrought in him apprehensions of death and hell, due to that state wherein he then was: when Christ Jesus convinced him of his sin of persecution, it made him tremble, and struck him almost dead (Acts 9). Conviction of sin pricks men to the heart, and makes them cry out like undone men, what shall we do! What will become of us! Is there any pardon? Is there any hope? Now the devil strikes in, and tells them, that their sin is greater than can be forgiven. When the poor penitent was sorrowful, the devil made use of his devices that he might be swallowed up, and drowned in sorrow (2 Corinthians 2:7, 11), as if he would have told him, if these forgive you not, much less will God, the Church has cast you off, and so will God. His great design is (then) to persuade men, that the mercy of God, and merit of Christ, is not enough to save them. Thus the devil speaks out fully, that sin is exceeding sinful.

7 And lastly, the devil declares sin to be sinful, in being the accuser of the brethren (Revelation 12:10). Oh what stories does he tell of God, of the brethren, how sinful they are! And thereby confesses to God himself the ugliness of sin; for from there only does he take the rise, and frame the arguments of his accusation: as Christ ever lives to make intercession for us, so the devil lives to make accusations against us, day and night. When God asked the devil if he had considered his servant Job, Yes, says he, I have, and accuse him for a hired servant, one that serves you merely for wages, and would, if but touched by you, curse you to your face. When Satan accused Joshua (Zechariah 3:1-2), it was for his filthy garments, his iniquity; as (verse 3-4). He is ever telling tales (and sometimes true stories) of the miscarriages of professors; he registers their pride and wantonness, their vanity and folly, all their unworthy walkings, and accuses them to God for these things, and even tempts God (Job 2:3) to destroy them for their sinfulness, and sometimes, (as in Job's case) without a cause. Whatever he say to us, to be sure he says to God, that sin is an exceeding, and out of measure, sinful thing, when he accuses the brethren. Thus of the devil's witness. I proceed to bring in

3 The witness of men good and bad against sin.

1 Good men bear witness against sin, jointly and severally, to which of the saints shall we turn? (As was said in another case) they all with one consent, as one man, with one voice, and one mouth, cry out against sin as a sinful thing: one says, indeed all say, it were damnation to be a sinner, if there were no other hell. Another says, it were better to be in hell with Christ, than in heaven with sin. Another says, it is more ugly than the devil. They all subscribe to this, that sin is the most odious of all evils, hell itself not more, for it had not been, had not sin made it. Good men bear witness against other men's sins, and against their own also.

1 Against other men's sins, if possible to prevent, if not to convince.

1 They do give advice and counsel to men against sin, that they may not sin, which proves that sin is an abominable thing in their esteem. The sum of what is spoken, by way of [reconstructed: command], as to Abraham (Genesis 18:19) amounts to this, that he would advise and charge his posterity not to sin. So that of Samuel to Israel (1 Samuel 12:24-25), and that of David to Solomon (1 Kings 2:1-3) etc., indeed to all his children; Come, says he, I will teach you the fear of the Lord (Psalm 34:11), and it is by the fear of the Lord, that men depart from evil. So in the New Testament (1 Thessalonians 2:11-12), (1 Peter 2:11), (1 John 2:1), it is the advice-general that good men give to every one, do not sin.

2 If they find that their counsel has not taken place, but men have sinned, then they bear witness against sin, by reproving it. Reproofs are arguments of sinfulness, for men do not reprove any for what is good; reproof argues preceding guilt. Were it not that sin is odious to them, good men would not be at the cost and charges, nor run the hazard of reproving others for it; reproving others is a thankless office, and unacceptable employment, for the most part. Men take reproofs for reproach, yet God having laid it on good men as their [reconstructed: duty] to rebuke, and not suffer sin to lie upon their brother, they dare not omit it (Leviticus 19:17). Though Eli reproved his sons for their sins, yet he is sharply reproved for not reproving them more sharply (1 Samuel 2). We find Samuel reproving King Saul; Is it meet to be said to a King, you are wicked? Yet (1 Samuel 13:13) says the prophet to the King, you have done foolishly, you have done wickedly. And (1 Samuel 15:22-23) he calls his sin rebellion and stubbornness; thus cuttingly did he reprove King Saul. Saint John was not afraid to tell Herod of his wickedness, and to his face too (Luke 3:19). Saint Paul would not spare Saint Peter, when he found him tripping and dissembling (Galatians 2:11), but withstood him to the face. What does this speak, but that sin is an odious thing to good men, and they judge it extremely sinful against God and man.

3 Good men witness against sin, by withdrawing from sinners, and their society; to have no more to do with them than needs must. This separation from their persons is only because of their sins; if good men be constrained to converse with them, yet they cry out, as (Psalm 120:5-6), Woe is me, that I dwell in Meshek, and the tents of Kedar. The society of the wicked is very burdensome to the godly; Lot was in a kind of hell, when he was in Sodom, their wickedness was continually vexing his soul (2 Peter 2:7-8). This withdrawing from, or groaning under the society of the wicked, testifies against sin, and is in obedience to the command of God (2 Corinthians 6:14) etc.

4 Their mourning over other men's sins shows that in their eyes sin is an abominable thing, though but the sin of others (Psalm 119:136): "Mine eyes run down with rivers of tears; why? because men keep not your laws." Oh how dear is the law of God, and how vile the sin of men to holy David! So the Prophet Jeremiah (Jeremiah 13:15-17) expresses the like zeal for God: "Hear, and give ear, be not proud, give glory to the Lord, etc. But if you will not hear, my soul shall weep in secret for your pride, mine eyes shall weep sore, and run down with tears." The Apostle Paul, when he speaks of the sins of men, he does it weeping (Philippians 3:19). Other men's sins cost good men many a weeping eye, and aching heart, because sin is so contrary to God, and the good of men.

5 And lastly (to name no more) they testify how sinful a thing sin is, by their prayers and endeavors to get pardon for their sins, who, it may be, scarce seek it for themselves. Sinners little think how much they are beholden to good men, who pray for their salvation, even then when the wicked seek their destruction: Said St. Stephen, Father, lay not this sin to their charge, oh forgive them. How earnestly did Abraham pray for mercy in behalf of Sodom, that if possible it might not be destroyed. When Israel had sinned a great sin, and provoked the Lord, Moses mediates and intercedes for them, and offers to die that they may live (Exodus 32). Now if they did not know that sin were a sinful thing, offensive to God, and destructive to man, would they interpose at such a rate? No, they would not. But by all this it appears, that good men witness against sin as the worst of evils, indeed, and wicked men bear witness against sin; no man has a good word for sin. There is no man can plead sin's cause, or be its advocate; but before I produce their testimony, I am to show,

2 That good men witness against their own sin, as well as against other men's sins: they do not only wish others' reformation, but do endeavor their own; and would, if possible, be so innocent, as not to sin at all. It's their ambition and prayer, that their thoughts, words and deeds, may be all acceptable to God (Psalm 19:14). They would not dream extravagantly, if they could avoid it, nor that a vain thought should lodge within them. It's possible indeed, that some men may declaim bitterly against other men's sins, and yet indulge their own; as if they had rather see other men reformed than themselves, and virtue were a more pleasant theme to talk of, than a thing to be possessed. But godly men dare not do so, but are against sin in others, and against sinning themselves. As appears,

1 By this, that they will not, dare not sin, though they have opportunity, and may do it with pleasure, honor and profit, as the world rates these things. Some men that do not sin for want of opportunity, would sin if they had it, they want not heart, but occasion, not inclination, but opportunity, they would sin, if tempted to sin. Others avoid sins that would bring disgrace, etc. but for pleasant, fashionable, and profitable sins, they can easily embrace such. But godly men dare not sin, though all these concur; take an instance in Joseph, who when he was courted into pleasure, etc. yet even then, says he, how, oh how, (can I find it in my heart?) can I do? how shall I do this wickedness, and sin against God! (Genesis 39:7-9). It's, says he, sin against my master, sin against you, sin against my own soul, but the worst is, it's against God; how shall I do this wickedness, and sin against God! Another instance of him there is in relation to his brothers; how ill they had deserved at his hands, what opportunity he had to be revenged, is well known, yet he generously forgave them, and provided for them; and this was the reason, I, says he, fear God (Genesis 42:18). Job also in his apology (Job 31) etc. gives a full account, how odious a thing sin of all sorts was to him, even in his prosperity, when he might (according to the course of this world) have done whatever seemed good in his own eyes, and none have said to him, what do you? or why do you thus? You shall find Balaam (after the guise and mode of hypocrites) talking and pretending like an angel, but acting and intending like a devil. It was a kind of trouble to him, that he could not sin (Numbers 22:18): I cannot go beyond the word of the Lord, but it seems he would if he could. Whereas a saint would say, I neither can nor will go against, or beyond or short of the word of the Lord, if I can help it.

2 Good and godly men discover that sin is odious to them by this, that they will rather suffer than sin. Many men make an ill choice, such a one as Elihu charged on Job (Job 36:21): This (namely sin) have you chosen rather than affliction. But godly men make Moses's choice, who chose affliction rather than the pleasures of sin (Hebrews 11). As precious a thing as life is, a godly man would not willingly sin to save his life. Though the mouth of a fiery furnace (heated sevenfold) were open to devour the three children (as we use to call them) yet they would not sin (Daniel 3:18), and Daniel would rather venture into the lions' den than neglect a duty to his God (Daniel 6:10). Though bonds waited on St. Paul everywhere, yet he could not be withheld by fear of them from preaching the faith of Jesus (Acts 20:23-24 with Acts 21:11-15). You have a long catalogue, a little book of martyrs (Hebrews 11) who chose all manner of deaths before any kind or manner of sin, and would not accept deliverance on ignoble terms, but had rather die holily, than live sinfully. They all declare, that it's better to suffer to avoid sinning, than sin to avoid suffering.

3 They witness against sin by this, that they will not sin though grace abound, or that grace may abound (Romans 6:1-2) — no, God forbid! Though they have an Advocate with the Father, Jesus Christ the righteous, who is the Propitiation for their sin (1 John 2:1-2), the very doctrine of grace and interest in the death of Christ is the great obligation upon them not to sin: Read (Romans 6:2; 2 Corinthians 5:15; Titus 2:11-12). The assurance of glory is an engagement to mortification (Colossians 3:4-5): when Christ who is our life shall appear, then shall we appear with him in glory; what then? May we therefore gratify corruption, and live as we please? Oh no, but mortify therefore, etc. Though there be promises of forgiveness to him that confesses his sin, yet a godly man dare not sin, and buy repentance at so dear a rate. When Saint John had said that if we confess our sin God is faithful, and (not only merciful, but) just to forgive us our sin, and the blood of Jesus Christ shall cleanse us from all — yet he adds these things: I write that you sin not (1 John 1:9; 1 John 2:1). No, they dare not sin that good may come of it, nor tell a lie, though the truth of God may thereby abound to God's glory (Romans 3:7-8).

4 They witness that sin is an abominable thing by this: the care they take, and the means they use to prevent sin, that they may not sin.

1 They maintain a continual war against the devil, world, and flesh, because they would not sin; as much as they (good souls) love peace, yet they live in war — indeed, they live in war to preserve their peace, on which sin would make a breach. Godly men would not hate the devil, but that he is a sinner and tempts them to sin; they would not hate their own flesh, or father and mother, but to prevent sinning. Of this war you may read (Romans 7 and Galatians 5:17). They are obliged to fight their way to heaven from day to day, and duty to duty, and are at great cost and charges, pains and watchings, to keep this war on foot — and all that they may not sin.

2 They are praying always that they may not sin; "Oh our Father, lead us not into [reconstructed: temptation], but deliver us from evil." Though temptations are no sins, yet they are the way to sins, and therefore they pray that (if possible) they might not be tempted (Psalm 119:113). "Let not any iniquity have dominion over me," says good King David; "keep me from presumption, that I may be upright," etc. (Psalm 19). Indeed, it is their joint supplication: "your will be done on earth, as it is in heaven."

3 They hide the word of God in their heart (as an antidote) that they may not sin (Psalm 119:11). And when princes persecuted this holy man without a cause, yet he dared not meditate revenge, but his heart stood in awe of the word which he had hidden there (Psalm 119:161).

4 That they may not sin, they abstain from appearances and occasions of evil. Job made a covenant with his eyes (Job 31:1). King David said he would take heed to his ways, that he might not sin with his tongue (Psalm 39:1) — that is, that he might be perfectly holy in the sense of Saint James's phrase (James 3:2): "If any man offend not in word, the same is a perfect man, a great commander of himself, and able to bridle the whole body," which is the expression used in the previously quoted Psalm. When chaste Joseph met with a tempting mistress, it is said of him he did not listen to her — not only not to lie with her, but not to be with her (Genesis 39:10) — but fled, as from a plague, or devil (Genesis 39:12).

By all these things (to name no more) it clearly appears that in the esteem of good men, sin is an exceeding impious and pernicious thing. But I am sensible there will be two exceptions made against this witness of these men.

1 A posse, from what may be: it may be sin and sinners will say it is true, these men did reprove sin, and condemn it in others, and endeavored to prevent their own; but was it for the ugliness of sin, or some inconveniences that might otherwise befall them? Was it because sin was sinful, or for some other reasons?

2 Ab esse, from what is: though you would make us believe that godly men are such ermines, such nice and tender things, as if they could not endure any uncleanness; though you make them so shy and strict, as if they would not come near a sin — yet it is apparent they have sinned; indeed, the very men whose instances you please yourself in, and make them patterns to, and patrons of all the rest.

Before we can proceed, these Amasas must be removed out of the way. Therefore, for the removal of the first, I answer: that though good men (as Joseph did) make use of all manner of arguments to keep themselves and others from sin, yet it is sin, as sin, that they abhor, as ugly and abominable. Though there were no affliction, no hell, no wrath, yet would regenerate and new-born men declaim against, and hate sin. As appears:

1 By this, that the main thing which keeps them from committing it, or which they repent for having committed it, is that it is against God. When Joseph had mustered up many arguments, this was the prevailing one with him: "how shall I do this wickedness, and sin against God" (Genesis 39:9) — against the will and glory of God. Job tells us he dared not sin; why not? Because it was against God, as well as against himself (Job 31:1-4). And in their repentance after a sin, this goes most to their heart, that they have sinned against God (Psalm 51:4): "Against you, you only have I sinned." How so? Surely David had sinned against Uriah, and against Bathsheba, and against himself (his bones as well as conscience felt it). Oh but this goes most to the heart, that it was against God; it grieves him more that God was displeased by him, than that God was displeased with him. He puts in twice as much of that consideration as of any other ingredient; and as to others, his tears run down like rivers, not so much because men kept not his, as because they kept not God's laws.

2 By this, because they abhor all sin, all kinds, and all degrees of sin: surely we may conclude, that they who hate all sin, hate sin as sin; this godly men do, and only godly men do, and godly men always do it, so far as godliness acts in power in them: it is the prayer in Psalm 119:133. order my steps (all and every of my steps) in your word, and let not any (not any, that is, none) iniquity have dominion over me; from the highest to the lowest, from the greatest to the least, let not any one iniquity have dominion over me. Some other men abhor some sins, as Atheism, blasphemy, idolatry, murder, etc. but pride and wantonness, etc. are pleasant to them as meat and drink. Now this is no argument that they hate sin as sin; he that hates sin as sin, hates all sin; and I think it may be inverted truly, he that hates all sin, hates sin as sin.

3 They evidence their hatred of sin as sin, and not for by-respects, thus, that they abhor all their secret sins, which none knows but themselves, yea such as they know not by themselves, but only God knows them: they hate that which none can accuse them for, or lay to their charge as guilty of (Psalm 19:12). Lord, who knows the error of his way? And as Saint Paul, though I know nothing by myself, yet, etc. (1 Corinthians 4:4). the heart of man is such a maze, as man himself cannot find out all the windings of it; such a deep, as man himself cannot fathom it; so deceitful, that man himself does not know it, only God searches it. Well, this being so, Lord cleanse me from my secret errors, undiscerned and unknown, yea, by me unknowable errors and extravagances: it is meet to be said to God, as (Job 34:32). that which I know not (namely, wherein I have done amiss) that show you me: a man does many things amiss, which escape his own observation, as much as that of others, and of these would a good man be rid: these create no trouble to his conscience, but only they are against God, though unknown to him, and therefore would be rid of them, that they might not lodge in his heart, though as strangers and unknown. Yea

4 They are against all inclinations to sin, against the very conception of sin, they do all they can, not only that sin may not bring forth, or breed, but that it might not conceive, that I may refer to (James 1:14-15). Oh the burden of the body of death, and law of the members; that though Saint Paul can say, it is not he that sins, but sin that dwells in him; yet he would be rid of this in-being of sin, that it might not so much as incline him to evil. Yet once more.

5. And lastly, they are carried out against sin as sin, as appears by this, that they cannot content themselves not to do evil, unless also they do good; they think it not enough that they do not displease God, unless they please God; to be negatively, unless they be positively good; they would not only not commit evil, but they would not omit good; many men as they will do no hurt, so no good: the charge against them (Matthew 25) is, not that they did defraud, or oppress, or were cruel to the members of Christ, but they did not actually do them good; not clothe, not feed, not visit, etc. but good men are for being, and for doing good, not only cleanse me from secret sins, or only keep me from presumption, but oh that the thought of my heart, the words of my mouth, and consequently the works of my life may be acceptable to you O Lord (Psalm 19). The Apostle in the name of all the household of faith, speaks thus (2 Corinthians 5:9). therefore we labor (the word is, we are ambitious, or (like heavenly courtiers) we affect this honor) that whether present or absent, that is (living or dying) we may be accepted of him; or (as the Greek will bear it well, to be actively read) that we may be acceptable to him, even to all well pleasing. This to the first objection.

The second objection is to this purpose, We see that godly men have sinned, it is matter of fact: Now if sin were so odious to them (as you say) would they sin? Before I give answer to this objection, let me premise,

1 By way of concession and confession, that they do sin; yea, who is he that lives and sins not? If any man say he has not sinned, he makes God a liar (who has concluded all men under sin) and if we say we have no sin, we both deceive, and yet confute ourselves, for we sin in saying so (1 John 8:10).

Yet 2. There is this to be said, that the sins of good men are more usually sins of captivity, than sins of activity, as the Apostle speaks (Romans 7). they are rather led into sin by temptation, than go into sin by choice and inclination; it is against the law of their mind. It is indeed possible that a good man may plot and contrive a sin, as David did the death of Uriah; and this is the only thing wherein God himself says that David sinned (1 Kings 15:5). God covers all his other sins, as being rather overtaken by temptation, than acted by design in the rest: So that for the most part, good men are captivated rather than active as to sin. And David himself could say, that he had not wickedly (after the manner of the wicked, Jude 15.) departed from God (Psalm 18:21).

3 God may sometime have a good man to this saddest of trials, to know all that is in his heart, as he left the good King Hezekiah (2 Chronicles 32:31). we are not over-forward or willing to believe ourselves, so bad as we are in our hearts, as to the seeds of evil sown there. Is your servant a dog, said Hazael, when his sin was foretold? And Saint Peter himself could not believe it possible, that he should deny Christ his Master; yet, when left to himself, he did it; but then notwithstanding this, there is enough to be said in the behalf of godly men's hatred of sin; yea indeed they hate it the more for having sinned. I answer then, that the godly man's witness against sin is still true, good and firm; for

1 As he abhors to commit sin, so he abhors sin committed, and himself for committing it (Job 40:4, 40:6). Sin is the burden of every good man's soul: when the author of Psalm 73 had sinned, he was so angry with himself, that he could not (do that which God did for him, namely) forgive and pardon himself, but calls himself fool and beast: good men condemn not only their sin, but themselves, and sin is the more hateful to them, for having been done by them.

2 They are restless till sin be purged, as well as pardoned: King David could not content himself to have sin blotted out by a pardon, unless it were washed and cleansed away (Psalm 51:1-2), and the mending of his heart, without new making it by creation, would not content him (verse 10).

Indeed, 3. If God chastise and afflict them for having sinned, yet they justify God; and whoever justifies a punishing God, condemns sin; if the sentence be just, the sin is unjust. Thus they do continually (Micah 7:9): I will bear the indignation of the Lord, because I have sinned against him. So (Psalm 51:3-4): This confession I make, and this prayer I make, that you (O Lord) may be justified when you judge. This also speaks against sin.

Indeed, 4. They take a holy revenge on themselves, and become the more zealous for God; as Saint Peter, who did not only weep bitterly, but was made willing to feed sheep and lambs, to do any and every service for Christ. And (Psalm 51:12-13): restore to me (says he) the joy of your salvation, and I will teach the transgressors your ways. So (2 Corinthians 7), when the Apostle had made them sorry with a sharp epistle, he does not repent of it, because it wrought such sorrow in them, as wrought repentance to salvation, not to be repented of, as appeared in their indignation against, revenge upon themselves, and zeal for God; as he there speaks in their behalf.

Lastly, it fully appears that godly men abhor sin by this, that they desire to die upon no account more than this, to be rid of sin, that they may sin no more, but be holy, as he which has called them is holy; they groan for a change upon this account (2 Corinthians 5:4). Mortality and corruption are conjoined (1 Corinthians 15), and this is not laid aside till that be; and therefore they desire not only to be in Christ, where there is no condemnation (Romans 8:1), but to be with Christ (Philippians 1:23), which is best of all; for there is no sin, no, nor temptation to it. There was never a temptation to sin in heaven, since the devil was cast out, nor will never be, for the devil shall never be there, nor corruption neither, for that ceases, when mortality is swallowed up of life. So that upon the whole, the witness of godly men is unexceptionable, notwithstanding their having sinned. I now proceed to show,

2 That wicked men themselves are witnesses of, and against the sinfulness of sin, that it is an ugly, shameful, and an abominable thing, that which they are ashamed to own. Let us hear some of the heathens speak their sense of it; Cicero tells us, he thought not that man worthy the name of a man, that spent one day in the pleasures of the flesh; indeed, he says further, that after death, he thinks there's no greater torments than sin. And another speaks after this manner, that he thought it one of the greatest torments that men should have in another life, to be bound to the sins they most delighted in in this life. Socrates would die rather than consent to a sin of injustice; and one of them says, Socrates was not unhappy in being put to death, but they unhappy that put him to death; he suffered, but they sinned. Another has a saying of men living in pleasure, much like that of Saint Paul concerning the wanton widow (1 Timothy 5:6): she that lives in pleasure is dead while she lives — [illegible]. Their reason for these things said by them concerning sin, was, because sin degraded man, and was a degeneration, that such live the life of a beast, and not of a man, which is a life of reason and virtue. From where Plotinus says, the pleasures of the body do so interrupt the happiness of the soul, that it is the soul's happiness to despise the body's pleasures. Sin (say the Stoics) is the worst kind of suffering, and he is the only miserable man that is wicked; the greatest punishment of sinners is sin — Seneca. I could produce many more to this purpose, but I shall not take in the witness only of these, or such other brave, magnanimous, and well-bred heathens, but the very herd of wicked men, the very dregs of them shall give in testimony (will they, nill they) by their thoughts, words or works, and sad experiences, that sin is an ugly, because sinful thing.

Sinners are ashamed of sin: 1 When before they commit it. 2 After they have committed it.

1 Sinners are ashamed of sin before, and think it an ugly thing when they commit it: For first, though they are so daring and impudent as to sin, yet they have not the courage to consider what it is they are going about, or at least to speak out what they think concerning sin; they know that when they sin their conscience will accuse them, and they shall find regrets which they are loath to feel, much more to utter and declare; therefore they dare not ask themselves what it is they are about to do, or are doing, to catechize themselves, and say, is there not a lie in (or at) my right hand? (Isaiah 44). It argues that men are afraid they shall find what they have no mind to meet with, when they are loath to entertain themselves with a few forethoughts concerning it, but rush like horses into the battle: The Scripture speaks, as if it were impossible for men to be so wicked, if they were but considerate, without which they act not like men: if they think of it, and yet sin, they care not, dare not speak out their thoughts, but had rather conceal their shame and pain, as well as they can, than tell any body what fools they have been, and how foolishly they have done. If sin had any thing of noble or honorable in it, why do they not proclaim its virtues, and thereby their own in loving it? If they think it good, why do they call it by its name? If they think it evil, why do they but think it so? It is only because they are ashamed of it, that any body should know what they think, as (Psalm 14:1) the fool has said in his heart, there is no God: It seems he had not the hardiness nor heart to say it with his mouth; he whispered, and muttered, or wished, but was loath to be heard: their speaking thus within speaks out this, that they are ashamed of what they think, and dare not utter it.

2 Sinners dare not commit sin, till they have given it a new name; they sin not under the name and notion of sin, no, woe to them; they call, as good evil, so evil good (Isaiah 5). Revenge they will not own, but a vindication of their honor, a doing right to their reputation; Covetousness is a [reconstructed: sordid] thing, they say, theirs is but frugality, and good husbandry; Drunkenness is unmanly (because unmanning) it is beastly, they confess, but theirs is only good fellowship in the liberal use of the creature; Pride must be called decency, and being in the fashion; Fornication but a trick of youth, or gratifying nature. Thus do men disguise sin, for surely did they call it by its own name, and but look it in the face, they know they shall find it such an ugly hag, as were not fit for the embraces of men, no nor of devils. This their new-naming it condemns it.

3 This argues their being ashamed of it, that they do what they do, as much as they can, in the dark; indeed (as they foolishly think) in the dark, from God's sight also, and do thereby implicitly confess, that if men or God saw them, they should be ashamed of what they do: time was, when they that were drunk were drunk in the night, it being a business of shame. And (Ephesians 5:11-12) the Apostle tells us, that it is a shame to speak of what is done by some in secret; and therefore, it seems, they themselves do it secretly, because they are ashamed it should be known and talked of. And indeed it is a general rule given by Christ himself, that he who does evil hates the light, because his deeds are evil, and he cannot endure that they should be manifested, for then they would be reproved by the light (John 3:19-20). The abominations of the Ancients of Israel were so abominable, that they did them in the dark, and thought them hid from God himself (Ezekiel 8:5-12).

4 That sinners find sin a painful thing, and are ashamed of it, is clear by this, that they are tormented while taking their pleasure, and are stung with eating the honey; their conscience accuses them when it takes them in the very act (Romans 2:15). Even in laughter the heart is sad, it is not only at the end of laughter, but in it, while at it (Proverbs 14:13). While men are taking the pleasures of sin, they hear a "But remember you must die, and go to judgment," which chills and cools their heat (Ecclesiastes 11:9). We little think what secret sighs and groans are within, when wicked men are merry, or seem at least to be so from the teeth outward.

In 2 Samuel 13 you will find no meaner person than a King's Son vexed and tormented with his own passion (2 Samuel 13): he was in a burning fever with lust, it made him sick and lean, even to being consumptive; but it may be said, this was because he had not his will, was he so when he had? Yes, and worse too by his own confession, for the hatred with which he hated her, was [reconstructed: greater than] the love with which he loved her; as much as to say, he was more tormented now than before. Sin disappoints men, they have false joys, but true miseries, and suffer rather than enjoy any pleasure from sin; they are vexed to see how they are cheated. This Amnon was now in a hot, presently in a cold fit, and tossed as from a fever to an ague, cast into the fire, and into the water, contrary torments, sick of love, and sick of loathing, sick for want of her company, and sick of having it, discontented at not, and at having his will; sin pleases not men either full or fasting. Oh how are they tormented, whose desires are great, and enjoyments little, yes, contradictions to what they thought of? They expected pleasure, and find pain, sought joy, and met with grief! Hence sinners are so weary of time, and not only of business, but recreations; their changing so often, argues they have no satisfaction. Hence the Pythagoreans place the wicked on a rolling pin, as having no quiet or peace, but are like the raging sea, as the Prophet speaks (Isaiah 48:22; Isaiah 57:21). The soul, says Tacitus, is lashed with guilt, as the body is with stripes; and Tiberius as impudent as he was, could not protect himself from those inward scourges, which are such horrid and hideous furies and torments, as hell has not worse.

Sinners are so ashamed of sin, that they mask it under a form of godliness; they paint it, and think to make it look well, though it be so much the more ugly for being colored and complexioned with a form of godliness; the thing itself, and they that do it, being witnesses. Though sinners are like devils, yet they would be thought saints: Saul's sin must needs be for a sacrifice, and so God must patron the sin that was committed against himself (1 Samuel 15). Absalom covers his rebellion and treason with the devotion of a vow (2 Samuel 6:6). Herod smooths over his murderous intentions with the pretence of worship, and will murder Saint John lest he should be perjured, as if forsooth he durst not sin, unless he did it conscientiously (ne sit sceleratus secit scelus). This shall suffice to show, that wicked men are ashamed of sin, and to own it as such, they are ashamed of it before, and when they do commit it.

Yet further, sinners are ashamed of sin after they have committed it: good men are ashamed of what does but look like a sin, and of what may be interpreted to be meant for a sin, though 'twere not so; as David for cutting off the lap of Saul's garment; which argues their loathness to, and averseness from sin. And we shall find that wicked men also, when they have done evil, are ashamed that they have done it, which is a witness what an ugly (because sinful) thing sin is.

Sinners dare not own their sin, to avow it, and stand to it, to justify their wickedness, (though they may excuse it, as I shall show presently) which clearly shows they are ashamed of it, and are not satisfied with what they have done. The thief (as bold and sturdy a sinner as he is) when he is taken is ashamed; so is the house of Israel ashamed (Jeremiah 2:26), they cannot plead sin's cause to justification. Particularly.

They cannot endure to be called by the name of the sin which they have committed, and live in the practice of: no drunkard cares to be called so, but takes it for a disgrace; no liar will receive the lie given him, but as an affront; no adulterer will own that name. Now, whoever follows a lawful honest trade or calling, is not ashamed of its name, though never so mean; as shoemaker, etc. But sin is such an ugly base employment, that they who commit sin, will not endure to be called sin-makers, though it be their trade. Sinners charge God with slandering of them, when he complains of their sin (Malachi 1:6; 2:17; 3:8, 13). When God accuses them, they put God on the proof, and say, wherein? — so impatient are sinners to be called sinners.

They are ashamed of their sin, and dare not own it, as appears by their palliations, excuses, and put-offs: when sin was but young, yet Adam and Eve were ashamed of their firstborn (as lewd women are ashamed of their base-born children) they cloaked, and hid their sin (Job 31:33). If they do well, what need excuses? if ill, excuses plead against it, and are accusations of its illness. They who were invited to the wedding made excuses, which were indeed proofs of their denials, and that they would not come (Matthew [reconstructed: 22:5]); their seeming civilities and apologies were arguments of their being criminal. All our fig-leaf aprons and coverings are proofs that we are ashamed of what we have done; yes, many times it is laid at the wrong door; nature is blamed, as if the fault were in their constitution; the [reconstructed: Devil] is blamed, because he tempted and beguiled; yes, God himself is blamed for permission, or it may be for more; the woman you gave me, etc. (Genesis 3). What does all this prove, but that in the eyes of sinners sin is a very ugly and abominable thing?

That sinners dare not own what they have done, but are ashamed of it, is evident by this: they deny that they have sinned, and commit a sin to cover sin; 'tis a hard and difficult thing to bring sinners to confession, sin is such a shameful thing. 'Tis said of the adulterous woman (Proverbs 30:20) she eats (that is, her stolen bread in secret, Proverbs 9:17) and wipes her mouth (which argues 'twas foul and filthy) and says, I have done no wickedness — she will sin to avoid the scandal of her sin. When Gehazi had taken a reward (by lying in his master's name) of Naaman the Syrian, and was returned, his master asked him where he had been; says he, your servant has been nowhere (2 Kings 5:15-16). He was so ashamed of what he had done, he durst not own it: and this is a clear discovery, that sin is an ugly thing, that sinners will not, dare not stand to avow and justify it.

It further appears that sin is an unpleasing thing, and that which sinners are ashamed of, that they dare not look into their actions, nor call themselves to an account. 'Tis as troublesome a thing to sinners to look into themselves, and to examine their lives, as 'tis for men that go backward in their estates, to look into their books and cast up their accounts (Jeremiah 8:5-6). Why is this people [reconstructed: backslidden] with a perpetual [reconstructed: backsliding], (and never look behind them, nor within them) — no man said (so much, or little as) what have I done? They care not to be alone, lest the thoughts of their sins should stare them in the face; they study diversions and pastimes, and run into company, lest their sins (like ghosts and devils) should haunt and lay hold of them. And when these are over, they sleep away the rest of their time, they cannot endure to be at home, lest (a worse thing than a scolding woman) an upbraiding conscience should fall upon them. They can afford no leisure to think how they have idled and sinned away, and thereby worse than lost so much of their time (Amos 6:3-6). We read of persons on whose hands time lay heavy, and as a burden, and therefore studied arts and methods of laying it aside, that they may put the thoughts of the evil day far from them — sometimes by lying on their beds, and being weary of that, they stretch themselves upon their couches, and then they fall to eating and drinking, and so rise up to play and dance, etc. What does all this speak, but an unwillingness to have any sense of sin, or but to look on its picture — 'tis so hellish a thing.

3 It appears yet further by this, that they will decry and punish that sin in others, which themselves are guilty of, the better to conceal their own, or to compensate for it, by being severe to others: when a thief has stolen and robbed, he is the first that makes hue and cry, they are loath to be found the sinners themselves. We read that though Judah was guilty of incest himself, yet how forward he was to punish fornication in Tamar his daughter-in-law (Genesis 38). When our Saviour put the case to the Pharisees, what the Lord of the vineyard would do with the husbandmen that had abused and beaten his servants, and (which was worse) slain his son; they could readily answer, [in non-Latin alphabet] he will miserably (Greek: wickedly, that is, with a punishment great as their sin, will be) destroy these wicked men (Matthew 21:41). Thus when they knew not whom they condemned, they condemned themselves, and their own sin — ex ore tuo, out of your own mouth are you condemned, O sinner! It is true, the case was altered, when he said that they were the men; but by this we see, that when men are not concerned, or seem not to be so, how severe they are against sin, indeed, when they do it to hide their own wickedness (John 8:7-9).

4 It is yet more apparent by this, that they usually fly to the horns of the altar, to some fits of devotion and forms of godliness, as if they would compound with God to save them: What meant all the purifications, sacrifices and atonements which the heathens used, but that a sense of guilt was too heavy to be borne? And what more common among men of better profession, than to say (just as soon as they have sinned) Lord have mercy upon me, God forgive me? They kiss their crucifix, tell over their beads, and go to confession, and what does all this conclude? But that they have (even themselves being witnesses and judges) they have been injurious to God and their own souls, and that without reconciliation and pardon (or one fancied at least) they cannot be quiet.

5. And lastly, they fully declare against sin as sinful, in that they desire to die the death of the righteous. Balaam, and others, that lived not the life of the righteous, but accounted their life madness, yet reckon their end happy, and therefore would that their own might be as theirs: By this we see, that no wicked man cares for sin's wages: and surely that work cannot be good, whose wages is so bad, that no man cares to receive it; but oh that their after state may be with the righteous (Numbers 23:10). The wages of sin is death, and the end of sin is death; oh no such death, no such wages, says Balaam; though they go hell-ward while they live, yet they would fain go to heaven when they die; and what is deducible from hence more than this, that sin is a damnable thing? And though sinners seek their happiness in their misery, yet it is happiness they seek, and whenever they find their disappointment, they grow angry with themselves, with sin, the devil and all.

There is one exception that may be made against this witness; true, there are some pitiful sneaking sinners, cowardly and timorous ones, that are daunted at, and ashamed of sin; but there are others past shame, fear and sense, roaring boys, ranting and rampant sinners, Rodomontado Blades, that boast of their sin, and glory in being wicked, that take pleasure in things worthy of damnation, and yet scorn to be frightened with terrible preachers, but will sin in the face of the sun without a blush; we will hear what these say, and be judged by these brave sparks and bold fellows. Be it so.

1 With sorrow, for them that have none for themselves, it is to be confessed, that there are some hardened sinners, sunk into the image, practice, and it may be condemnation (as well as snare) of the devil himself; indeed they seem to outgo the devils, for they believe and tremble, which is more than some sinners do: godly men rejoice with trembling, but some ungodly men sin without trembling, and rejoice at it too. But

2 This is a sad and dreadful judgment upon them, worse than any affliction that could befall them; of all judgments this the most terrible, as being the suburbs of hell itself; to be punished for sin by sin, is the worst of punishments: when God says of a person or people, he will let them go, they shall take their course, and not be punished, (namely, by bodily and sensible plagues) he punishes them most and worst of all: To denote the greatness of it, it is three times said in Scripture (Romans 1) that God gave them up, and gave them over; verses 24, 26, 28. It is no wonder men act the devil's part, when they are under the devil's doom.

3 This therefore speaks no more in commendation of sin, than a Bedlam's going naked and enduring (without feeling) the pricks of pins in his flesh, commends his condition: Is it any part of handsomeness to have a whore's sorehead? Shall we make blind men judges of colors, or dead men of the affairs of the living, and their concerns? Who would take the judgment of them that are void of judgment, and given up to a reprobate mind? If men have lost their senses, and will say snow is black, honey is bitter, etc., shall we believe them? But yet there is none of these but will at one time or another bear witness against sin, and blush at their own impudence: Have you not heard Pharaoh saying, who is the Lord? and yet (hardened as he was) the same Pharaoh saying, I have sinned against the Lord: God has ways enough to bring them to confession; they who were once so wild, as to call the saints' lives madness, were at last tame enough to call themselves fools for it; we fools counted their lives madness. There is a time coming when all these daring and impudent sinners will sneak and be ashamed; either the grace or the judgment of God will awaken them out of their dead sleep, and then though they dreamt of a feast, they will be hungry, then the mouth will confess, the eyes weep, the cheeks blush, the hands smite on the thigh, the heart bleed and break. Cain feels little till he hears God calling from heaven, and telling him he was accursed, then sin became heavy in its punishment, indeed intolerable (Genesis 4:9-13). Judas makes merry a while, and chinks his 30 pieces, but soon after cannot endure the money nor himself, but went to his own place. The Prodigal gallants it long, but yet at last cries peccavi. I find

3 Times when sinners have confessed their sin.

In a day of affliction, when the plagues of God have taken hold of them, and the judgments of God have been heavy upon them: The story of Pharaoh is too long to rehearse, and that of Nebuchadnezzar (Daniel 4). Oh how did God stoop their stout hearts and bring them on their knees! Sinners that are shameless, and seem to dare heaven, and challenge God himself, and scoff at his threatenings, will then be made to change their note, and to weep instead of singing another, or the second part to the same tune. Joseph's brothers that were shameless in Canaan, were ashamed in Egypt, and cried out, Verily we are guilty concerning our brother. The cruel Adonibezek would acknowledge the justice of God's retaliation. Oh tell me what your desperadoes will say in distress, and on a deathbed; if they do not then awake and repent, yet...

In the day of judgment, (the great and terrible day of the Lord) they will be ashamed: they that run now to all [reconstructed: excess] of riot, will not be able to stand then. The wicked shall not stand in judgment; they will then quake and tremble, horror will take hold of, and arrest them; they will not stand to justify themselves, nor to be justified by any other. They will be found speechless, (without a word to say for themselves, or their sins) as he that came to the wedding feast without a wedding garment. If the righteous be scarcely saved, or with difficulty, where shall the sinners and ungodly appear? (1 Peter 4:18). See how they run away, and would fain hide themselves (Revelation 6:15), etc.

In the day of eternity, (that long, everlasting day) then when they are in hell, they will confess the sinfulness of sin; the place of torment will extort the confession of sin, as it did from Dives (Luke 16). Where is the rustling of silk and satin now? Where are the dainty bits, the generous wines, and all the deceitful pleasures of sin now? Alas! though they have no pity shown them, they will pity others, and wish that none might come into that place of torment. Then they will cry out, oh sinful sin, oh devilish and hellish sin!

So much shall suffice to have spoken of this, and thereby to have evinced the sinfulness of sin, from the confession of wicked men. I now proceed to call in other witnesses.

As God, angels and men have witnessed against sin, so the whole creation does witness against sin; not one creature between, or in heaven and earth, or under the earth, whether animate or inanimate, but proclaims the sinfulness of sin; not only the sensible, but insensible creatures can find a tongue and language to speak against sin. And that: 1. With respect to themselves. 2. With respect to God and man.

The whole creation witnesses against sin, as having done them a great deal of wrong and injury: that sin has deprived them of their privilege, that they are not now as when they came out of God's hand, and were made by him. When God looked on all that he had made, behold it was very good (Genesis 1:31). But ah, how are things altered since sin came into the world! The angels he has charged with folly (Job 4:18). The heavens are not clean in his sight (Job 15:15). Man in his best (now) estate is altogether vanity (Psalm 39:5). The earth is under a curse (Genesis 3:17-18). Indeed, the whole creation groans (Romans 8:21-22). The whole universe, as the learned Grotius clearly observes and notes, beside many others as well as he. The Apostle had three times said 'the creature' in verses 19, 20, 21, and yet more fully in verse 22. The whole creation (or every creature) is subject to vanity, and under the bondage of corruption, which makes it groan, and puts it to pain, as a woman in labor; as if it cried out, Oh sinful sin! I was free born, and though under dominion, yet not under bondage; I did once serve man freely, but now from fear (Genesis 9:2). I did nothing of myself, may every creature (that is under his power) say to man, to make me liable to bondage, but being your goods and chattels, I suffer a part of the penalty of your treason. If you had not sinned, I had not suffered; but now I groan and wait to be delivered from the bondage of your corruption, oh sinful sin!

The creation witnesses against sin, with respect to God and man: for, 1. It teaches man many duties. 2. It convicts man of many a sin.

The creatures teach man his duty in general, and many special ones: in general, they do all in their courses and places praise God, and fulfill his word; as you may read at large (Psalm 148; Revelation 5:13). Never did any creature, but the fallen angels and man, transgress the law, or disobey the word of their Creator; they are such good servants, that when God bids them go, they go; come, and they come; do this, and they do it. And by this they teach man to do what God bids him, and what a sinful thing it is to break his law, and to disobey his word. The creatures cry shame on us when we sin. But specially...

The creatures do teach man dependence upon God; they depend on God, and teach man to do so too, as our Savior speaks (Matthew 6:25-34). Take no anxious (and soul-disturbing) thoughts for your livelihood, etc. Learn of the fowls of the air, and lilies of the field, to trust God, etc.

They teach man to pray, or call upon man to call upon God; for they cry to God, they observe their morning prayer before they break their fast (as I may speak) — the ravens forget it not (Psalm 147:9). He gives to the beast his food, and to the young ravens which cry; this cry is made to God, for (Job 38:41) who provides for the ravens his food, when his young ones cry to God. They are no sooner hatched, but they cry to God. (Oh man then remember your Creator in the days of your youth.) All the creatures do the like (Psalm 104:27-28); they all wait upon you, that you may give them their meat in due season. Indeed, beside their waiting, they petition too (Psalm 145:15-16). You satisfy the desire of every living thing. Now if you be a prayerless, or (as before) a distrustful person, these creatures witness against your sin, for they teach you to pray and trust.

3 They teach us to be weary of the bondage of corruption; they are weary of it, they groan under it, and will you not cry out, Oh wretch that I am, who shall deliver me from this bondage of corruption, and this body of death! If the creature does not witness against you, it will also teach you to wait, and long for a better state, and to long for the glorious liberty of the sons of God. Again —

4 The creatures teach us to be fruitful under means, to answer the cost and charges that God bestows on us: The earth, which drinks in the rain which comes often upon it, brings forth herbs meet for them by whom it is dressed (Hebrews 6:7; Isaiah 53:10). The ox knows his owner, and the ass his master's crib (Isaiah 1). The flock feeds the shepherd, etc. (1 Corinthians 9:7). If you be barren and unfruitful, your gardens and your fields; if you be disobedient, your ox and your ass will upbraid you, and God himself appeals to heaven and earth against you (Deuteronomy 32:1; Isaiah 1:2).

2 The creatures, as they teach many duties, so they convince of many sins; they are in both respects schoolmasters to man: The use we have of the creature now bears witness against sin; our eating flesh does, there was no such grant in the first blessing, since sin our appetites more canine; our clothes witness against sin, and (in the Hebrew) the same word signifies treachery or prevarication, and a garment; the clothes that cover our nakedness tell us, that sin despoiled us of better robes, namely, our innocence, the dust tells us we must to dust, having sinned; as the use, so the vanity and disappointments, and from there vexations we meet with, in and from the creatures, do all witness against sin. Particularly —

1 The creation witnesses against atheism (Romans 1:20). He that has said in his heart there is no God, is called fool by every creature; quaelibet herba Deum. The very notion of a creature supposes a God, and we may more reasonably conclude, that there is nothing than that there is no God; their being made, argues a first cause, and who is that but God? It is so clear, says the Apostle, from the creation, namely, the Eternal Godhead, that they are left without excuse (Romans 1:20). Rain from heaven, etc. is God's witness of his being, and being good, as the Apostle infallibly concludes (Acts 14:15-18). Creation and Providence (which is creation upheld and continued) are witnesses for God! So that I may say with Job (Job 12:7-9): Ask now the beasts, and they shall teach you, and the fowls of the air, and they shall tell you; or speak to the earth, and it shall teach you, and the fishes of the sea shall declare to you, what? That the hand of the Lord has wrought all these; if there be any being, there is a God, says the creation.

2 The creatures witness against disingenuity and ingratitude, against non-acknowledgment of being beholden to God; indeed the dullest among the creatures witness against this (Isaiah 1:3). God upbraids the ingratitude and rebellion of Israel, with the gratitude and services that the ox and the ass pay their owners: The rivers of waters return continually to pay their acknowledgments to the general fountain, the sea (Ecclesiastes 1:7). These waters upbraid them that make none but ill returns to God, and say in effect, what Moses did in words, O foolish people and unwise, do you thus repay the Lord, evil for good!

3 The creatures bear witness against the idleness of man, and the sinfulness thereof: Man was not to be idle in Paradise, every man should have a calling to follow, and should follow his calling; and he (says the Apostle) that will not labor, must not eat; of idleness comes no good; yet alas how many busybodies are there, that do nothing but idle away their days? To these the creature speaks by his industry, and Solomon turns the sluggard to the ant to learn (Proverbs 6:6-11). It is not only go to the infidel, for he that provides not for his family is worse than an infidel; but it is, go to the ant: It may be you have a wife and children that want conveniences, yea necessaries, while you are idle; go to the ant, you sluggard.

4 Against ignorance, and its sinfulness, against man's non-observance of times and seasons, and the judgments of God (Jeremiah 8:7, 9). The stork in the heaven knows her appointed time; the turtle, the crane, and the swallow, observe the time of their coming, but my people (wise though they think themselves to be) do not know the judgment of the Lord; though they pretend skill in the face of the skies, yet discern not the signs of the times, they scarce know what time of day it is, nor that it is the day of their visitation, as it is in (Luke 12:56) and (Luke 19:42).

5 They witness against oppression and covetousness, as exceeding sinful; the stone shall cry out of the wall, and the beam out of the timber shall answer it (Habakkuk 2:11-12). But what do these strange kind of speakers and witnesses say? This, woe to him, and woe to him, etc. Some men's lands, and the furrows of their fields cry against them (Job 31:38), possibly the poor laboring man that plowed and reaped has not yet his wages (James 5:4), the gold and the silver also, indeed the canker and rust thereof; the moth-eaten garments also are witness against these sins (James 5:1-2). The ass rebuked the madness of the prophet, when he was hastening after an evil covetousness (2 Peter 2:15-16).

6 They will and do witness against the sinfulness of refusing the tenders of the Gospel, and the offers of grace; quis nisi mentis inops, etc. It was wont to be said, who but fools refuse gold when it is offered them? But alas, there are such fools as refuse Christ, and heaven, and happiness offered them, and will not be entreated to be reconciled, that they may be saved, but are set against the glory of God, and their own salvation; now against these do the stones of the street, and the dust of the Apostles' feet bear witness (Luke 19:40; Luke 9:5; Luke 10:10-11). Indeed, there is not a sin but the creation in whole, and in the several parts, does bear witness against it; the very dullest and worst-natured creatures have exceeded man, the ox and ass; and Dives his dogs had more humanity than Dives himself, and were witnesses against his cruelty. In short, whatever duties they teach, by that they convince of, and bear witness against the sins which are contrary to those duties, and whatever sins they convince of, they teach the duties contrary to those sins.

There remains yet another thing to prove the sinfulness of sin by the creatures (which I shall but touch) and that is, as they are instruments in the hands of God to punish sinners, which they do with much readiness, as if they were revenging themselves as well as vindicating God, witness the plagues of Egypt. The four Elements have borne their testimony often; Fire burnt Sodom, Water drowned the old World, the Earth swallowed up Korah, etc., the Air has conveyed infection in times of plague; the Sun, Moon and Stars have been warriors, and fought in their courses against sin; the beasts of the field and fowls of the air have done the like; but I only hint these things. Two ways they show their displeasure (and his, whose creatures they are) against sin, in punishing sinners.

1. By withdrawing their influences (Deuteronomy 28:23): the heaven shall be brass, and the earth iron, that shall not rain nor drop dew, this shall not bring forth fruit. See Hosea 2:18, 22.

2. By acting contrary to their ordinary course and nature; for waters to stand on a heap (Exodus 15:8), fire not to burn (Daniel 3), are unwonted and contranatural things, and they do this to witness against the contranaturalness of sin, and both these were witnesses against the sin of persecuting God's Israel. This do the creatures continue to do upon occasions to this day, they are always bearing witness, though men observe it not, which also infers their further sinfulness; and this shall suffice as to the witness of the whole Creation. Next.

If any should say, notwithstanding all these witnesses, we cannot put sin to death without a Law; if there be no Law to condemn sin, we cannot condemn it: I shall therefore proceed to show, that there is a Law against sin, which condemns sin, as worthy of death, for being guilty of the death of many, and attempting the death of all; so that we may legally, and ought by Law to condemn and put sin to death: For,