This Sermon by the noted Samuel Bolton was preached at a time when the subjects of England’s Monarchy were suffering greatly at the hands of the King, who intended to enforce the supposed "Divine right of Kings" philosophy which was popular with European Royalty at the time. Simply put, the idea was since God made the Monarch King/Queen, they have a Divine mandate to rule as they see fit, no matter what it is they decide. Needless to say, there are no restraints in this thinking, and many who opposed this tyrannical philosophy paid with their lives at the hands of a king "who could do no wrong".

The only opposition to this, however, were the Puritan thinkers coming out of Emmanuel College (Cambridge) and other like minded ministers/congregates who stood on the Bible’s very direct instructions of rulers being bound by the Ten Commandments along with everyone else, and in fact to act as good parents to their subjects, building up those who wish to do well, and only punishing those who do evil, and only that in accordance to Biblical standards.

This work by Bolton, preached to the House of Commons, at the church adjoining Westminster Abbey in London, without a doubt fuelled the fire of resistance to tyrannical rule on anyone’s behalf, as at the end of this discourse he charges : "Princes are not to rule as they please, but in judgement and equity….Princes are not made for themselves, nor the Nation for them, but they are for the nation." This, and his other instructions to those who rule CLEARLY places restrictions on, and directs then to a proper use of their powers. It took great courage on Bolton’s part to speak words like this, as prison, torture, and execution (beheading) were the Royal remedies for silencing those thinking and speaking these thoughts in 14^th-17^th England/Scotland.

Transcription notes: We have made some minor changes during transcription, mainly related to archaic spelling, and the difficulty in bringing a 350 year old document into compatibility with the computer age. The text is faithfully reproduced, and to retain the flavor of 17^th century English, we kept the archaic spellings of words in instances where the meanings would be understood.

The Editor.

The text of this and other superb works are available on-line from:

The Willison Politics and Philosophy Resource Center

TO THE HONORABLE,

the HOUSE of COMMONS

Assembled in Parliament.

It is said, in the last dayes there shall be perillous times, or as the words carry it, difficult seasons; Indeed therefore perilous, because difficult, wherein it is more easy to do our duty, then to know our duty, and to walk in our way, then to discover what it is. When first I heard I was appointed to this work, I knew I was fallen upon one of the seasons of difficulty, and being unwilling to make it greater than it was, I purposely waved all unnecessary controversies, not only as improper for the day and duty, but well knowing the power and authority of the ministry, and the fruit and success of this ordinance of preaching, is infinitely lessen’d and lost in such fruitless contendings: And I chose to pitch upon such a subject, wherin I might (without gainsaying) come to you in the power and demonstration of the Spirit. My time was short, and that shall be my plea for the plainness of my discourse: our troubles were much abated, and that is reason enough for the choice of my Text. The want of matter of mourning from outward troubles, is plentifully made up by arguments from sin; Where sense is wanting, faith may supply: And indeed those are the best mournings, where faith is the spring; and the less sense hath to do in such a service, the purer, and deeper are the springs; It is true, the conjunction of both may occasion the greatest floods: when the windowes from above, and the fountains from beneath were opened, there was a great deluge. But the purest, and most lasting springs are the immediate issues of faith alone. The best of tears are shed, in our greatest joys, and the purest mournings, in our clearest manifestation, where sense, and trouble bear no part. If these poor and weak labours were any way serviceable to this duty on that day, I have my reward, and if they may have the like successe, to help on the work in the review, my measure runneth over. The only wise God direct you in your councells, shine upon them, manage your strength, multiply your friends, lesen your enemies; And as he hath honoured you in bringing this poor tossed ship of Church abd State into harbour, so he prosper your indeavours in setting us upon shore, that we may speak the praises, live the praises of that God who hath wrought such wonders for us. These are the weak, but sincere desires of him,

Whose utmost aims are to be

Among the number of those,

Who cordially honour you,

And faithfully serve you,

Samuel Bolton.

A

SERMON PREACHED

At the Monthly Fast, March 25, 1646.

to the Honourable House of Commons.

MATTH. I. 21.

For, he shall save his people from their sinnes.

When first I heard I was appointed to this work, (which was not many days since) there were many subjects offered to my thoughts.

Some it is likely which would not much profit, nor greatly please, and these I quickly discharged, remembering that this day, I was to minister to your Graces, not to tempt out your corruptions: others perhaps that might please, but would not profit, and these I could not close withall, that speech of the Apostle being powerful with me: If I should seek to please men, I should not be the servant of Christ, Gal. 1.10. At length I pitcht upon this, which I hope will profit, and therefore should please, ---He shall save his people from their sins.

This day is a day of humiliation, first set apart to help to weep Ireland’s tears, since usefull for the pouring forth of our own. There are two main grounds of these days and duties.

1. Great sinnes.
2. Great troubles, Whether they be felt or feared, eminent or

immanent. It may be our troubles are not now looked upon so great, as to persuade with us to humble our souls greatly before God this day; but our sinnes may. God indeed hath lessened our troubles, but we have not lessened our sins. It is true the floods are much abated, our troubles and fears in great part blown over; but the spring of these troubles, our sinnes, which have swelled these waters, raised these storms, they are not diminished. God hath almost brought this tossed ship of the Church and state into the harbor, Terram videmus, we see land: But oh that we were as neer deliverance from sinne, as we hope we are from trouble. Certainly it will not be a full mercy, not a mercy in mercy, to be saved from the storm, if we be not delivered from our sinnes, Vbi peccatum, ibi procella, sinne may turn a quiet harbour into a tempestuous sea; And when we are come upon the brinks and borders of Canaan, may turn us about into a new wander in the wilderness. It is our hopes that God will never do so by us, and our incouragement is in the text; That as God hath made you instruments to save us from trouble, so he himself will save his people from their sins.

It will not be time lost to tell you, that the scope of the Evangelist in these first and second chapters is to demonstrate, That Jesus Christ born of the virgin is the Son of God, and Saviour of the world.

This he demonstrates:

1. By his Genealogie.
2. By his Conception.
3. By his Birth. Two of them are the Chief subjects of this chapter.

1. He demonstrates this by his Genealogie, from the 1. To the 17. verse showing him to be the Son of David, and seed of Abraham, as was prophesied of old.

He demonstrates it , by his wonderful conception, verse 18 where you read: [see Matt. 1 :18]

How it was, It was of the Holy Ghost, Non materialiter, fed efficienter.

How it was made known: Which is described two ways:

1. Experientia naturali, by natural experience, she was found, i. E. she was discovered to be with childe, whereapon Joseph thinking her to be vitiated, had thoughts of putting her away. Verse 19.

1. Revelatione Supernaturali, by supernaturall revelation, the Angel of the Lord appearing to him, told him the whole matter, verse 20.

This Revelation was two-fold: 1. Rei facta, or of the thing to be done, verse 20.

1. Rei futura, or the thing to be done, verse 21.

In the last part of the revelation, which had respect to what was yet to be done, you have these two particulars:

1. There is praediction, she shall bring forth a son.
2. There is praeceptum, Thou shalt call his name Jesus.

In the praediction, you read two things observable:

1. Partus certitude promittitur, she is assured to bring forth.
2. Prolix fexum definitur, the sex is described, a son, and not a daughter, as you see in these words; And she shall bring forth a son, verse 21.

In the precept you have:

1. Nominis impositio, the imposition of the name where

1. Who shall impose it ?
2. What is the name ? Jesus.

1. A Grand evil expressed.
2. A rich benefit declared.
3. The peculiar subjects descibed.

1. By its nature, it is the object of Christ’s saving mercy, and is laid down not only as the great, but as the universall and sole business that Christ came into the world about, to save us from sinne.
2. It is decribed by it’s name, Sin: there are other evils, there is malum paenae, as well as malum culpae, but all evils of trouble are nothing to the evils of sinne.
3. It is set out by it’s nearnes, their sin, that shews it’s neernes, it was their own: And nothing is so much a mans own as his sinne.

1. The nature of this benefit is described, Save.
2. The Authour of it is discovered, He.
3. The way and means whereby he shall accomplish it, is couched in this, [he shall] which pointeth out to the way whereby Christ shall bring this about, viz by his life, and death, his blouod-shed, resurrection, intersession: all which are couched in that word, as the way and means he shall accomplish this work.

3. You have the subjects of this mercy described.

1. More generally, they are people: It is men, not Devils which are the subjects of Christs saving mercy.
2. Mores specially and restrictively, they are his people, he shall save his people. Christ may be a Jesus to others to save them from trouble, but he is a Jesus only to his own people to save them from sinne: he shall save his people from their sins.

Thus I have branched out the Text to you, and it were easy to show you how every branch bears and brings forth fruit after its kinde: fruit in it’s season, and being most suitable and serviceable to the business of the day. This day is a day of Humiliation, and it is the great work which I am to minde, and you intend , to humble our souls before God in it; And because the evil of trouble may not be looked upon now so great as to afflict our souls, and humble us greatly before God this day, therefore I have chosen to promove this duty by such arguments as are taken from the greatness of the evil of sin; Though God hath lessen’d the one, yet we have not abased the other, and so long as sin remains, though trouble be blowne over, we want not matter to humble our selves before God.

We shall therefore chiefly spend our selves upon the first branch of the text, viz. The nature and greatness of the evil which Christ came to save us, from, Sin. It is set down as the object of Christ’s saving mercy, therefore an evil: And it is made the chief Errand, the universall, and even the only business Jesus Christ came into the World about, therefore the greatest evil.

In our discourse and discovery of which this day, that we may the better take a scantlet of it, and humble our souls or it, we will,

1. Look upon it in way of collation with other evils.
2. We will shew it you by way of demonstration taken from itself.

1. To prevent sinne. God gave up Paul to the buffetings of Satan, which was the greatest paenall evil in the world, next to sin there is no greater evil: and yet this was to prevent sinne, less he should be exalted above measure, 2 Cor. 12:7.
2. As God useth all other evils for the prevention, so he useth all other for the cure of sin; There is not the worst of evils in the world, but God may make use of it to purge out sinne; Therefore doth he touble our bodies, our estates, our comforts, & c. All this to weaken and purge out sinne. And this is certain, there is no physic so bad as the disease is. So that you see if you look upon sin in collation and comparison with other evils, it will appear far the greatest.

Let us now look upon sinne in its self, and in its own nature, and see what arguments or demonstrations may be afforded thence, to discover the greatness of the evil in ti. As the Philosophers say of materia prima & Angelus, the one is too high for the understanding to conceive of, and the other too low , too empty, jejune. So I may say of God and sinne, God is too high for the poor narrow understanding of man to make draughts of, and sinne is too low to shape conceptions of it.

But yet let us adventure to draw forth these thought of it, which shall be as so many demonstrations taken from it self, to shew you the greatness of the evil of sin.

Sinne is contrary to the works of God: they are all good, exceeding good, sinne is all evil; So contrary was sinne to the works of God, that as soon as God had set up and perfected the frame of the world, sin gave a shrewd shake to all; It had like to have broken in pieces the whole frame of nature; It shook, it disjointed all, and had it not been for the promise of Christ, which God made of meer mercy, that one sinne had not only shaken, but would have dissolved the whole frame of nature.

Sinne is contrary to the nature of God, God is good, sinne is evil, universally evil; God is holy, sinne is unholy, God is pure, sinne is impure, a filthy thing; And therefore you see the Scripture compares it to the most filthy things in the world, as if all the noisom pollutions in the world did all meet in sinne, as in one common sink and shuer. Sin is a practicall blasphemy to all the attributes of God. It is the dare of his justice, the rape of his mercy, the geer of his patience, the sleight of his power, the contempt of his love. It is in all contrary to God.

It is contrary to the will of God. So the Apostledefines sin, sin is the transgression of the law , nay, it is a contradiction to the will of God; God bids us do this and that, sinne saith it will not do it; It is a contradiction to his will. You read in Heb. 12:3. It is set down as a great part of the sufferings of Christ, that he endured the contradiction of sinners, and certainly it was a great height of suffering: how can a wise man endure to be contradicted by a fool ? And that Christ, who was the widom of the Father, should yet endure the contradiction of fools to see men set the hell of a wicked will, against the Heaven of an infinite wisdom; Here was suffering, here was patience.

Demonst’. Sinne fighteth against God. It is not only a meer dead contrariety, but an active opposing of him, it fights against him. Hence the father call’d it Dei-cidium, God-slaughter, That which strikes not only against the effects of God’s goodness, and works of God, but even against the being and essence of God. And were it strong enough, were it infinitely evil, as God is good, it would labour to unbee God. God is summum bonum, and indeed no datur summum malum: if sinne were infinitely evil as God is good, if it were adequately and proportionably evil, (give me leave so to expresse my self) sinne would then be too hard for God to pardon, it would be too hard for God to subdue and conquer.

Indeed there is a more evil in the least sinne, then there is good in all the Angels of Heaven, and therefore you see ine sin conquer’d them, and spoiled them of all their goodness. It made them devils, which it could never have done, if the evil in it, had not been more then all the good in them. And though it cannot overcome God, (there is more good in God, then there is evil in ten thousand hell of sin) and therefore it can never overcome the mercy, the power, the goodness of God; Yet it opposeth, it fights against God every day, and when it is beaten out of the open field by the power of God, and efficacy of his ordinances, yet it betakes it self then unto its strong holds, as the Apostle tells us, 2 Cor. 10:4. from whence it fights against him, lusts against him, wills against him every moment. Though sin in practice be overcome and yeelds up, yet in principle is not quickly conquered, yet sin in affection is hardly subdued.

It will cost you many as assault, many a battery before you can conquer sin in its strong holds, overcome sin in the heart. Herein lies the malignity, the poisonous and venomous nature of sin, that though God have never so much weakened it, and conquered it, yet it will never yeeld up, so long as there is any thing of sin; though it be never so weak it will spit it’s venom, vent it’s poison against God. An Emblem of which you have in the thief upon the cross, who though his hands and feet were nailed, all was fast, only one member, and that one member is imployed to spit its venom against Christ. Though sin be crucified, though it be nailed to the cross of Christ, yet so long as there is any life in it, it will never yeeld up, but will bear Arms, hold up weaopons, spit its venom and malice against him: which shews the evil of sin.

Demonst’. That which is universally evil, all evil and no good, must needs be the greatest evil; But sin is all evil. As we say of God he is all good, and there is no evil in him, Quicquid in Deo, Deus est. So we say of sin, it is all evil, and there is no good in it, quicquid in peccato, peccatum est. There is some good in the worst things in the world, good in poverty, good in sickness, good in war, good in death; And there fore you see the worst things in the world may in some cases be capable of our choice, which could never be if some cases be capable of our choice, which could never be if they were universally evil, if there were not some good in them.

But now there is no good in sin, sin is universally evil, and therefore no consideration in the world can make sin the object of our choice, though you might avoid death by admitting sin, nay hell (if you can separate sin from it ) by it; And this is the ground why the worst of evils is rather to be the object of our choice, then the least of sins, because the worst of evils may be good in a case, but sin cannot be made good in any case, therefore can never be made eligible. It is all evil, universally evil, it may be the object of a Devils will, but not of mans, if he knew what it were. It is universally evil; And therefore it is observable, when the Apostle set himself to speak as it were the worst he could of sin, he could finde no name worse then it’s own to call it by, Rom. 7:3., he calls it, sinful sinne, there is nothing but sin in it.

Demonst’. That which is the sole object of Gods hatred, must needs be the greatest evil, if not the only evil; but so is sin. His love it runs in divers rivulets and streams, it is dispensed throughout the whole creation, he loves everything he hath made, but now his hatred it runs in one chanell, all against sinne.

Demonst’. That which separates between the soul and the chiefest good, must needs be the greatest evil; but sin doth so, nothing else can. You see what the Apostle saith, Rom. 8:35 What can separate? But this doth, Isa. 59:2 Your iniquities have separated. There is in every sin thou committeth the seeds of an eternall separation between God and you: and what a fearfull thing is this? What is it that makes the Devil a devil, and so miserable, but separation from God? Why , this is in the nature of sin, it separates between God.

Demonst’. That which the ground and cause of all other evils, must needs itself be the greatest evil: but sin is the ground, the cause of all other evils; Look into the Scripture and see if God do not resolve the cause of all other, even the worst of evils into sin. Sin is a big-bellyed evil: all other evils whether they be personall or nationall, they are all the births of sin: if you were able to rip up the womb of sin, you would finde all other evils there; you would not only see sin big, but ready to be delivered of all other evils in the world. All other evils they are the naturall births of sin; Yea, and not only all here, but all for ever: sin was the first founder of hell, for before sin there was no hell. Nay, and it is that which filleth hell with those treasures, of wrath, fire and brimstone, which can never be spent, never exhausted. All which may be sufficient to demonstrate the nature & greatnes of the evil from whence Christ came to save.

We will come to the application: And we will in the first place inferre these consectaries.

1 Consect. If sin be the greatest evil, then it is the saddest punishment, the fearfullest judgement in the world to be given up to sin. And therefore you see it is the utmost punishment that God inflicteth upon men. God doth usually proceed by degrees in the ways of his judgements: he begins with lesser; if lesser will not do, he proceeds to greater, he will punish yet seven times more; But this is the uttermost he goes, this is the finishing, the concluding stroke, and therefore the greatest, to give a man up to his sins, to say to a man, you that are filthy still, you that are wicked be wicked still. This sets an eternall night of darknes in the soul: till this, there is some hope, but now all hope is gon, you are sealed up under your sin, as you see, Revel. 22:11. Oh, there is no sadder judgement in the world, then to be delivered up to his own evil hearts lusts. A meipso me libera, Domine, faith Aug. Good Lord, deliver me from myself. What is it to be delivered from troubles, and given up to sinne? What is it to be saved from your enemies, if you be not saved from your sins? It were better to be given up to the lusts of men, then to the sins of your own hearts, I say, you had been better for your parts to be given up to the utmost rage and malice of your bloody enemies, then to be delivered to the lusts of your own spirit. Nay, you had better to be delivered up to Satan, then to be given up to yourselves. Such a thing we read of, 1 Cor. 5:5. And what it was we do not here dispute it, but this we say, one is better then the other. The incestuous person was delivered up to Satan, and restored again, nay the better for it: but never any that were delivered up to themselves, that ever returned. And give me leave to say, that you are in the high way to this, who go on in sin, and will not be reclaimed: you whom all former ways have made no better, you are in high way to this concluding sentence: you that are filthy, be filthy still: you read this, Ezek. 14:13. Because I would have purged thee, and thou would’st not be purged. Thou shalt not be purged from thy filthynes any more.

Consect. If so, Then is there an utter impossibility in anything under heaven, to free us from the evil of sin, save Jesus Christ. Men may be instrumental to save us from trouble, but it is only he that can save his people from sin. You may think of sin as you will swallow it without fear, live in it without sense, commit it without remorse, yet assure yourselves, this which you make so sleight of, requires no lesse then the infinite merit of Christ to satisfy, and the infinite power of his grace to conquer and sudue. There is nothing below infinitenes can deal with sin.

And how sleightly foever you think of it, yet this hath been the great enemy which God and grace have been contending withall ever since the world began. Yea & it hath put all God to it, even the infinitenes of the infinite God, to rescue, and save us, out of the hands and power of sin, his infinite wisdom hath set a work to finde out a way to glory, between God’s justice and man’s sin, his infinite power hath inployed in accomplishing that way, his infinite mercy hath been discovered in pardoning, and his infinite grace in the suduing and conquering of it; I say, all God’s infinitenes hath been imployed to conquer sin: so to conquer sin, as to save you who have been sinners. The great designe of God in sending Christ into the world, his incarnation, humiliation, death, passion, were all about this, the conquering and destroying of sin. And how great an enemy was that, which God must send his Son to conquer: he can arme flies, lice, frogs, the meanest of creatures, to overthrow the greatest puissance of earth; but no lesse then his Son was strong enough to incounter with, and to conquer sin, so as the sinner might be saved. And this leads us to the third consectary.

Consect. If sin be so great an evil, then see how much you are bound to Christ who hath borne sin; Sin is more then all other evils, and therefore to beare sin for you, was to do more then to beare all the evils in the world for you.

If there were one in the world who would be content to be poor for you, and be arrested for you, to go to prison for you, if you had one that was content to bear pains for you, to be sick for you, to die for you, nay to bear the wrath of God, even the pains of hell for you, nay to bear the wrath of God, even the pains of hell for you, how would you think your selves bound to such a man?

Why this hath Christ done for you, I say for his people, he hath borne sin, which is a greater evil then all evils; Nay, and he hath borne all those torments, all that wrath, which an infinite justice could inflict fro sinne---when he sweat drops of blood, Grumos sanguinis, clodds of blood, when he seemed to pray against the work of his own mercy, Father, if it be possible, let this cup passe from me, when he cried out, my God, my God, why hast thou forsaken me? A strange speech from him who was the Son of God. He suffered much visible to all, but all that was visible, was nothing to what he underwent not visible to men, when he wrestled with the wrath of God, conflicted with all the powers of darknes, which made the fathers of the Greek Church, after they had reconed up all his known sufferings to add this, [ Greek wording] by virtue of thine unknown Labours, and those sufferings not revealed to man; Have mercy on us. And certainly it is no dishonour to Christ, but rather a magnifying of his power and grace, to say, that whatever the sufferings of the dammed were, Christ endured in pondere, in weight, when he did bear sin; though not in specie.

And therefore judge how much you are bound to Christ who hath borne sin, yea and the more bound, because it was a voluntary act of Christ, none could inforce, or constrain him to it: indeed he was sent, but yet he came, he undertook it willingly. Now the more willingly that a courtesy is done, the greater is the courtesy: the will doth much inhance things, it heightens whatever we do to God, and should advance whatever God doth to us. I say,

It heightens whatever we do to God, either sin, or service: the more will there is in sin, the greater is the sin, this makes the great sin: so the more will there is in service, the greater and more acceptable is the service.

And as it heightens what we do to God, so it should advance what God doth to us. Now there was fulnes of will, abundance of will in this act of Christ. If you look from the beginning to the end, you shall finde nothing but meer love and good will in all.

His undertaking of it was voluntary, it was a voluntary agreement between God and Christ, a willing contract made in Heaven with God, that he would undertake this great work to save his people from sin.

Look upon him then upon his first setting footing in the world, when he first entered upon this great work, you shall see what he saith, Heb. 10: 5,6,7. Wherefore when he cometh into the world, he saith, Sacrifice and offerings thou would not have, In burnt offerings and sacrifices for sin thou hast no pleasure, the said I, Loe, I come to do thy will, oh God. Steeing forth the freenes, and willingnes of Christ to undertake this work.

And when he was in the world he repented not of his work, he carried on the work with the same good will, he tells us for this end he was borne, yea that he was in pain till the houre came, as one in travell longing to be delivered of the great birth of God’s councels, and his own mercy.

And when the houre came, though it was a black and dismall houre, and called the houre of darknes, yet he would not desert us, he would not leave us, though to sense e seemed to be deserted in it: But he would go thorow with it, he would beare sin, he would save his people from it, though it cost him the losse of the last drop of blood and spirit in him---I can go no farther. Think with your selves then, you that are his people, how much you are bound to Christ who hath borne sinne.

Yea and more yet, if we add this to it, he hath so borne sinne as you shall not beare it, Col. 2:14. He hath blotted out the hand-writing of ordinances that was against us, which was contrary to us, and taken it out of the way, nailing it to the cross. As the death of Christ was our paiment, so the resurrection of Christ is our discharge. Rom. 4:1. He was delivered for our sins, and rose again for our justificatiion. Why, but did he not die for our justification? Are we not justified by his blood? Yea we are, and therefore he did not rise again formally to justify us, but to declare that we were justified, that we were acquitted. Had Christ been held still in prison under the chains of death, we could not have any assurance that our debt had been discharged: As the Apostle saith else where; If Christ be not risen, we are yet in our sins, 1 Cor. 15:17. But now Christ being arrested, cast into prison, laid in the grave, and having broken the bands of death, in which it was impossible for him to be held, and rised again from the dead, by this is declared that our sins are discharged. And indeed Christ hath left nothing for us to do, but to go and receive what he hath purchased, and laid up in the hands of the Father for us, when Christ died, he intrusted all his merits into the hands of his Father, as so many legacies to be bestowed upon the Sons and Daughters of grace. God enteredinto bond with Christ, that if he would bear sin, we should not bear it; that if he would die for sin, he would pardon sin, for all that is included in Isa. 53.

Well, now Christ hath done this, and he hath given us in, all his Father’s bills and bonds into our hands, and with all a letter of Attorney, whereby we are enabled to call for all this at the hands of God.

It was for us that Christ undertook the work, and all that Christ did, it was to ingage God to us: first to satisfy, and then to ingage him, to make God our debtor, who were his debtors: And as long as there is any of the blood of Christ to give out, which will never be spent, it’s an everlasting righteousnes purchased: So long is the mercy of God, nay the justice of God in a way ingaged to bestow it on such, who by faith come over to him. And there remains nothing for us to do in point of justification, but to sue out all this which Christ hath purchased.

Indeed we live in the world as if we our selves were to purchase a pardon, when we are but to receive it: when God aresteth our consciences for the debt of sin which Christ hath paid, it is not that he expects we should pay it; Alas poor men! Wecannot pay the least farthing: but it is to drive us out of our selves, and to bring us over to Christ who hath paid the debt for us, and so borne sin as we should not bear it. And therefore judge how much you are bound to Christ, how much you are bound to prize him, to advance him who hath borne sin, and so borne it as we shall nor bear it.

Consect. If sin be so great an evil, then see what fools they are, who will seek to get rid of other evils by the admission of sin.

Sin is the greatest evil, and he that studies to prevent, or remove other evils by the admission of sin, runs into the greatest evil of all: he kills himself to save himself, he destroys himself to preserve himself: As Christ saith, he that would save his life shall lose his life. There were never any times so bad, but God’s people might have been safe in them, if they would have committed sinne, but they have seen their safety to lie in sufferings, when they could have no safety, but in the admission of sin: you see this in Daniel, in the three children, &c. It was the usuall speech of the primitive Christians, whe they were threatened with prisons and death if they would not renounce Christ, parce precor, Imperator, tu carcerem, ille Gethennam, Spare, good Emperour, thou canst but cast into prison, but God can cast into hell. And when Cyprian was sentenced to die upon the like ground, the Governor persuaded with him, that he should consult upon it and pity himself, and rather renounce his errour, then lose his life, he replyes to him, fac quod tibi praeceptum est, in re tam justa nulla consultatio; Do what you are commanded (you are my judge and not my councellour) in so just a cause there needs no counsell. He would not so far dishonour the justnes of his cause, and give such advantage to flesh and blood, as to enter into consultation with himself, whether he should suffer, or sinne: the like might be said of that famous virgin, whereof Basil speaks with many more. All which would tell us it is better to suffer then to sin, it is better to be in prison, then sin should open the prison door, in as much as it is better to be God’s prisoner, then Satan’s freeman, better to lose all, then to preserve our estates by sin, melius mendicare, quam fidem perdere, better it is to beg then to sin. You have a famous example of Musculus, a learned and godly Divine, who chose to close with hadr conditions, rather then sin. The story tell us he was driven out of all he had, and after which he betakes himself to a poor trade, a weaver, to get bread to maintain his wife and children,: At last being cast out of that way, the world looking upon it as too good for him, betook himself to work with a spade in the common ditch of the town to get his living, Melch. Adam in vit. Mus. His spirit was not too big to close with any condition, save only sin: this is the greatnes of the spirit of God’s people; herein lies that princeliness of their spirit, they are not too big to close with any suffering, nor so little as to close with sin. You see, Heb. 11:24 to the 28, the like I might say of Galeacius Caracciolus, Prince and Marques of Vico, our Christian Moses, who to avoid sin, and enjoy the ordinances, forsook all, and betook himself to live meanly with the people of God. When exoxia the Empresse threatened Chrysostm, whom she afterward banished, he sent to her, go tell her, saith he, Nil nisi peccatum timco, I fear nothing in the world but sin: Vultis in vicula, saith Ambros. Vultis in mortem? Volupas est mihi, will you cast me into prison, will you take away my life? All this is desirable to me, rather than sinne. At such a distance were their hearts set against sin, that they could down with anything, rather than sin.

And therefore what ever your fears, your troubles, your dangers may be, beware of purchasing or preserving your life or liberty at so dear a rate as the admission of sin; beware of getting men your friends by purchasing God an enemy, who as he is the best friend, so will be the worst enemy.

Consect. If sin be so great an evil, then see what fools are they who make a mock at sin, the wise man tells us so, Prov. 14:9 Fools make a mock of sinne, & C---they sport at sin. These are fools, but what naturall fools? No, he that goes about with a whistle, a bable, a coat, is in farre better case then they; these are spiritually fools, of all the greatest, will you sport your selves with poison? Will you recreate your selves with destroying your selves? Shall that which is so bitter to Christ, be pleasant to you? Who would sport at that which is anothers misery? One would think that poor sport and recreation, to tear into pieces the flesh, to wound and shed the blood of a stranger, nay, an enemy, much more of our dear friend. Why tho who sports at sin dost all this to Christ, tearing his flesh, shedding his blood. And can you sport at this ? Can you take pleasure in sinne?

Certainly it is the highest piece of a devilish nature to sport at sinne, none but Devils do that. It is the burthen of God, he complains under it. It was the wounding of Christ, it is the grief of the spirit, the trouble of the Angels; it is that which hath brought all these miseries upon this Naion, and that which will lay you in misery for ever: and can you sport at this?

Oh make not that your joy which Christ hath made his sorrow, and will be yours eternally, if now your joy in sin be not turned into sorrow for sin.---

Consect. If sin separately and singly considered be so great an evil, what then is sin circumstantiated? Sinne against knowledge, sin against means, sin against mercies, sin against vows? If there be so much evil in sin, and the lease sin, what is there in the greatest? If atomes be so great, how great then are mountains? If the least impertinent thought be so sinful, what are rebellious thoughts, contrived murthers, speculative Adulteries, contemplative wickednes, covetous aims and ends, contempts of God, sleightings and undervaluings of his ways?---if there be so much sin and hell in a vain idle word, what a hell of sin, what mountains of wrath in your carrion communication, filthy discourses, bloody and horrid oaths & blasphemies? nay if there be so much evil in sin simply considered, what do you think is there in sin compounded, sin circumstantiated, sin made exceeding sinful? These are your sins, sit down and consider them: they are circumstantiated sins.

1. Sins against knowledge, against prayers, means.
2. Sins against all the afflictions and exercises of God to do you good.
3. Sins against all the Vows, Covenants, Protestations you have made in the presence of God, for personall Reformation [ this is probably in reference to church membership Vows, Ed.]
4. Sins against all the mercies and deliverances of God on you.

And oh what an abundance more comes in to make your sins exceeding sinful.

Let me add this exhortation, which I will lay forth in these branches.

If sin be so great an evil, let us then judge rightly of sin, let us look upon sin such an evil as it is. Most men think sleightly of sin, they make nothing of it, you see they can swallow it without fear, live in it without sense, commit it without remorse: Nay the best of Saints have cause to be humbled before God this day, for their sleight thought of sin. Who looks upon sin such an evil as it is? If sin were apprehended the greatest evil, as I have shewed.

How would you lay out your greatest sorrow upon sin? No affliction, no trouble, no evil should be so bitter to you as sin would be; Though the floods of trouble are abated, yet the springs of sorrow should continue so long as sin remains. This is the difference between a Saint and a sinner, the one doth not judge sin an evil, nor can they sorrow for it, unlesse it is clad with other evils, and then flagella dolent, quare flagellantur non dolent. But a godly man he judgeth sin the greatest evil, and though it be accomplished with no other evil then it self, yet he can mourn for it.

Sense is the cause of mans sorrow, faith is the spring of the other; Faith can feel sin a burthen, when sense hath nothing to beare, if your mournings are for sin, though God have lessened your troubles, yet you will not lessen your sorrows while sin remains.

If you did thus look upon sin, you would pursue sin with the greatest of hatred; Nothing is properly the object of hatred but evil, and of all evils nine more then sinfull evils, paenall evils (said one) are rather the objects of our fear, then of our hatred, because these are improperly, at least they are not universally evil, nothing indeed is evil but what makes us evil, these may be means to make us good. But sinfull evils are truly evil, these are the spirituall mans hate, Psalm 97.10 You that love the Lord, see that you hate evil. And did you thus apprehend sin such an evil as it is, you would hate it, Odio aversationis, odio inimictiae not only with the hatred of fleeing from it, but with the hatred of the enemy pursuing of it, as that which is most hateful to the soul. You would not content your selves to suppresse sin, but you would conquer sin, and be content to take a blow any where that sin might feel it, and be ruined by it.---

If you did thus look upon sin, how watchfull, how carefull would you be to avoid sin? Men are naturally afraid to fall into evil, if sin were apprehended the greatest evil, what care? What fear to fall into sin?

If you thus looked upon sin, you would make it your chiefest care and endeavour to get rid of sin, you would pray with David, Oh take away the iniquity of thy servant.

You would submit to any way in the world, for keeping or delivering you from sin. It was the speech of Thales, whe he was demanded by one, how he might be able to beare up himself in great afflictions, he repleyed, if he could see his enemy in worse case then himself. Such an intensive hatred the soul of one godly bears to sin, that if he can but see sin in worse case then himself, he can submit to, and bear anything: If he be sick, if sin be more sick; if he be weak, if he can see sin grow weaker by it, he is well contented. What Darius said, (though wickedly) Pereat cum inimico amicus, Let my friend rather perish with mine enemy, then mine enemy should not be destroyed: such a hatred he had against his enemy, that he would rather strike a friend, then not reach an enemy, lose a friend, then not be ridd of an enemy; I say, what he spake wickedly, a godly man speaks concientiously: he bears such enmity to sin, that he will suffer any where, that sin may suffer, rather lose a friend, even what is most dear; riches, health, then not be rid of an enemy, and if God’s hand is on him, he saith with Bern. Mallim erudiri, quam erudi, he would rather be bettered by the evil, then to have removed it. Now that you might be inabled thus to look upon sin as the greatest evil: Though I have said much to represent it so unto you, yet I would have presented sin to you in these glasses.

Look upon sin in the glasse of nature, which though now it be a dim and blowne glasse, yet there is some thing in this to discover to you the great evil of sin. Hence the very Heathens themselves have judged many sins the greatest of evils, though spirituall sins were hid from them, yet morall sins they have judged great evils. The greatnes of their hatred of them, of their care to avoid them, of their sufferings rather then commit them, do plainly shew us that by their dim and common light they looked upon sin a great evil.

Look upon sin in the glasse of the law. A glasse that will discover sin in all the dimensions of it, the depth, breadth, filthines, demerits of sin: the Apostle tells you, Rom. 7:7 that he had not known sin, that is, in it’s latitude, widenes, sinfulnes, but for the law.

The law is a glasse that will discover sin in it’s own bignes and widenes; It will discover more nakednes in one sin, then all the Angels of Heaven can cover; and more indigency in one sin, then all the treasures of righteousnes in Heaven and earth are able to supply; and more obliquity and injustice in one wandering thought, then the deaths of all men, ar the annihilation of Angels can expiate. Look upon sin in the glasse of the law.

A third glasse---Look upon sin in the griefs, sorrows, troubles, which the Saints have found for sin.

In their admission into a state of grace.

In their relapses into a way of sin.

Look upon their sorrows and sufferings in their entrance, and admission into a state of grace: what groans, sorrows, humiliations, piercings have they endured? You see this in Manasses, in Paul, & c. you may see it in the Jews, Acts 2 when the nailes wherewith they pierced Christ, now stuck in their hearts, as the arrow in the side of a stagg. And how many of the Saints have lien bedrid in sorrow for many years, under the guilt and burthen od sin, no age is without many examples.

Look upon their sorrows and breakings in their relapses into sin, see it in Peter, in David, read the sad expressions, Psal. 6:1 to 7. Psal. 31:3,4,5. Psal. 51. How hath he complained his soul was troubled, his bones were broken, his eyes were consumed with sorrow, he had made his bed to swim with tears? All which shews the bitternes of sin: yea and the least sin when God sets it on, will do all this too.

A fourth glasse. Look upon sin in Adam, and there see the greatnes of it. That one sin, of one man, should bring all that misery upon 1000, upon all his posterity, and that yet God’s justice should still run out, and not stop, and be unsatisfied, though there have been the miseries, deaths and damnations of 1000 for that one sinne. [ The number1000 here usually is a figurative reference to a completed state, not a literal number ] Here you may see sin.

Look upon sin in the humiliation, breakings, piercings of the Son of God. Here’s a glasse wherein you may see the greatnes, the widenes and demerit of sin: sin is set out to the life, in the death and sufferings of Christ, in that nothing would satisfy for the evil of sin but blood, and no blood but the blood of Christ: here you may see sin.

Look upon sin in the damnation of the soul forever. That nothing would satisfy the justice of God, but the destruction of his creature; no sufferings, but the sufferings of hell; no death but eternall death, & c. here you may see the greatnes of sin.

There is yey another glasse I will represent your sins to you in, in which indeed it’s ugly: Look upon sin in all the mercies that God hath bestowed upon you, and tell me if your sins be not sins of great guilt, and sins of great unkindnes. You know what stupendious mercies God hath bestowed on you, we are yet as a people in a aream, we are a wonder to ourselves as well as others: trace God in the ways of his mercy this year, follow him in all his outgoings of love, and let these mercies be the glasse wherein you see your sins: oh that you should be evil to him that hath been so good to you! If any thing will lay you in the dust this day, sure this will. Then shall they remember, saith the Prophet, ---Ezek 36: 31 Then when God bestows such rich and free mercies: let these mercies as they are food to our faith, fuel our love, showers to our graces, weapons against our lusts, arguments against temptation: so let them be springs of our godly sorrow. And if there be any ingenuity in you, this year of goodnes will do more to thaw and melt down your mountainous and rocky spirits, then all the former years of trouble. So much for the first branch of the Exhortation.

Second branch of the Exhortation. If sin be the greatest evil, let us fall down and admire the patience of God in bearing with sinners, and the mercy of God in the pardoning of sinne: We will speak of them separately.

If sin be so great an evil, and an evil against God, let us stand and admire at the almighty power of God’s patience in bearing with sinners. It is no lesse then the power of his patience, so he tells us, Numb. 14:17,18. And the allmighty power of it too, so he tells you, Hos. 11:9 I am God, and no man, therefore the sons of Jacob are not consumed.

I told you sin was a great evil, an evil against God, it was contrary to him, to his works, to his will, to his nature, and that God and sin should be contrary, and yet the sinner live, here was a wonder. If you travell through the whole creation, you shall not see any creature to bear with its contrary, contrariety is the cause of all combustion, it makes all the war in nature, it causeth one element to fight against another, fire against water, water against fire, it will make very stones to sweat, and yet the sinner live, here is a wonder of patience.

If sin be such an evil, let us fall down and admire the greatnes of God’s mercy in pardoning sin. You see the Prophet makes it matter of admiration, Mica. 7:18 who is a God like unto thee, pardoning iniquity? It is matter of admiration. Men that have cheap thoughts of a pardon, never knew what a pardon was, they think its nothing but to swear, and say, God forgive me; to sin, and to cry God mercy, and there is all. It is said of Lewis the eleventh of King of France, that he wore a crucifix in his hat, and when he had sinned, he would kisse his crucifix, and then all was done: the Papists they make a pardon no more, but a crucifix and a confession, and many among us make it lesse; they think if they sin, and do but cry God mercy, they have made sufficient amends for it. But if ever there was any work in the world that put God to it, then it was this, the pardon of sin. And if ever God intend thee any good, he will rectify thy judgement, he will make thee know what a mercy it is to pardon sin. You see when God would bring men to believe a pardon, he calls up their thoughts above the world, intimating that if they took the scantlet of God’s thoughts by the creatures, they could never believe a pardon, they must think higher thoughts of God then of any creature, else they could never believe that God could pardon sin: you may read it, Isa. 55:6,7, Let the wicked man forsake his way, and the ungodly man his thoughts, and let him returne to the Lord, and I will have mercy upon him, and to our God, for he will abundantly pardon. But alas, how shall we ever believe this? How are we able to concieve that God should be so mercifull, he tells you in the next verse, My thoughts are not your thoughts, nor are my ways as your ways: now if pardon of sin had been so easy a matter, God had not had needed to have said all this, to perswade with you that he could, and would pardon sin: if therefore God ever intend good to you, he will make you know what a mercy it is to have sin pardoned. Therefore doth he humble men, and empty men at their bringing in to grace, to raise up their esteems and valuations of a pardon, that you might know what a mercy God hath expressed, and you injoyed when he pardoned sin. If we had but greater thoughts of a pardon, there were not so much need of such preparations and humiliations before we came to Christ, but that we might advance the riches, freenes, immensenes of grace, and God’s pardoning mercy: therefore God takes such ways with men. And now they cry, who is like a God to thee, pardoning iniquity? So much for the second branch of Exhortation.

The third branch of Exhortation. If sin be so great an evil, let us then above all other evils get rid of sin. God hath delivered us from many evils, he hath freed us from many troubles: oh but say, what will all this profit us, if thou dost not rid us of sin? Content not your selves with any deliverance, that is not joyned with a deliverance from sin. Let it then be our work this day to go to this God, whose name is Jesus, whose nature is mercy, and whose work was to save, and beg of him, that as he hath saved us from trouble, so he would save us from sin. This is the great busines of the day, do it, but do it, heartily, do it earnestly, fervently. There are too many who do but trifle and dally with God in the doing of it, they beg indeed, but it is aas if they cared not whether they received or no, they beg, but beg coldly, formally, sleightly, and superficially, their desires of pardon are additions to their sin.

I will characterize, or if you will name a few, and yet they are not a few, for they are so many sorts of men, who do but dally and trifle with God in this weighty and concerning busines.

Such who will beg the pardon of sin, but yet hold up the practice of those sins they beg a pardon of. I speak not now of sins of course, peccata quotidiannae incursionis, sins of daily incursion, sins of infirmity, sins of weaknes and imperfections in duties, there is a pardon of course, for such sins of course: but I speak of grosser sins, peccata vastantia conscientiam, sins wounding, and gashing conscience. Let it be remembered, it is said Christ shall save us from sin, but it is not said he shall save us in sin. This is fearful dallying with God: what would you your selves think of such a man, who should come to beg a pardon, and yet before the pardon were given out, should run to commit new acts of displeasure against you? This is the case, and it seems to be too much Israel’s spirit, so hateful to God, Jer. 3:4,5 . they gave God good words, they compassed him about with good expressions, saying, thou art my Father, and the guide of my youth, but saith the Lord, this hast thou done, and yet done as much evil as thou couldst. And do you pray for the pardon of sin, and yet live in the practice of those sins you beg a pardon of? Do you confesse sin, and yet commit sin? Do you humble your selves for sin, and yet live in sin? Do you repent of sin and returne to sin? Oh this is fearful dallying with God, and will prove a great aggravation of your sinne.

A second sort of dallyers with God in this busines. They who seek the pardon of some sins, but yet keep up the love and liking of some others. It may be some grosse sin doth pinch abd trouble them, and they cry for pardon of that, when yet there is some running issue of lust within, which is overlooked, some secret haunt of villany in the heart, which they have no minde to leave, nor cannot part withall. Vain man! Thou mayest cry all thy life, thou mayest pray as long as thou wilt, but know that one sin kept with love and liking, will render all thy prayers fruitles, you know who saith so, Psal. 66:18 If I regard iniquity in my heart, (though not act it in my life) God will not regard my prayers. And did you know the tenour of grace, the strictnes of the gospel, the severity of mercy against sin, you would see no ground of hopes, that one sin is forgiven, so long as one sin is unforsaken. Justification, and sanctification, God’s forgiving, and our foregoing sins, are equally as large as the other: as God justifies us from the guilt of all sin; so he sanctifies us from the corruption of all sin: grace in God forgives all sin, and grace in us enables us to foregoe all sin: where one sin is forgiven, all sin is foresaken.

A third sort. Those who seek the pardon of sin without the sense of sin, without remorse for sin. You would take it for a dallying with you, if one who had greatly offended you, should come to desire your forgivenes without any sense and remorse for ti, and will not God? This is certain, without blood there is no remission of sinne. Christ was wounded, and thou must be wounded; Christ did bleed, and conscience must bleed, before ever thou art pardoned. Those whom God intends for glory, he makes them in some measure conformable unto Christ, that as his righteous soul did undergo the pains of death for sin, so must thine, though with this difference, he for satisfaction, thou for humiliation.

A fourth sort; Those who cry for pardon and forgivenes, but never look after their prayers. Would not you think it a sleighting of you, if a man who had offended you should come and beg a pardon, and as soon as he said a few words to you, should turne his back and go his way, never expecting or waiting an answer from you? And is not the case the same with you? It may be you pray, but you do not wait your prayers, you do not observe what answer, what returnes God will afford spirits. Certainly if you sought in earnest, you would attend upon God’s answers: you would hear what God would say to you: as David speaks, Psal. 85:8, I will hear what God the Lord will speak, for he will speak peace unto his people, and to his Saints,---you would not only direct your prayers to him, but look up, Psal 5:3. As Benadad’s servants did, of whom the Text tells us, that after they had put up their request, the men did diligently observe whether any thing would come from him, and did hastily catch at it, 1 King. 20:31,32,33. And he that doth not thus, doth but dally with God, and trifle with his own soul, in this great busines of a pardon.

But I have done with the Congregation, I have now only a word to speak to you, who are the worthies of our Israel ,and I shall shut up my discourse. You have heard what hath been said touching the greatnes of the evil of sin, I know nothing spoken, but proved to you.

And if sin be so great an evil? Then beare with me, you that are the Honourable of this nation, if I say, as much as in you lies, save us from sin. God hath made you instrumentall to save us from trouble, you have the honour of that, and that honour let none take from you. Oh that God would make you more and more instrumentall to save us from sin. The Hebrews say, that those whom God loved, he put some of his own name into theirs, Abram, he put [ Hebrew letter ] into it, and calls him Abraham, Gen.17:5. Hoshua, when he made him a savior of that people, he gives him some of his own name, and adding jod, calls him Jehoshuah, or as we read it, Joshua. And indeed none can do any great services fro God, but he must put much of himself on them, and much of himself in to them. Oh that God wouldput much of this name upon you, and make you more and more, not only Saviors from trouble, but Saviors from sin. Give me leave to influence in a few.

As much as in you lyes, save us from the sins of division. Certainly it is a sin, and it cannot but be your trouble, to see those who are your friends, and fully agree in you, to be at distance and divided one from another. And as it is sad to you, so it is grievous to the Saints, and the trouble of all the Churches of Christ. And is there no way to be one? Are our differences so irreconcilable? They are made so by too much Artice; but certainly they are not so in truth. It is possible we may be one, yea, and that not only in respect of God, with whom all things are possible, but in respect of the persons differing, the points in difference, which, as for the nature of them, they are not fundamentalls, but superstructives; So for the latitude of the difference, it is not so wide, but it may be composed. It was reported of Trajan, that he brake his proper Diadem, to binde up the wounds of one of his servants: we are both your servants, do something to binde up our wounds, suggest some helps, afford us some medium’s whereby we may be one.

As much as in you lies save us from the sins of errour. I hope you do not doubt but errour is a sin; It is a root-sin, a mother-sin, the cause of many: erroneous principles carry men into erroneous practices: A corrupt judgement will quickly make a corrupt life. The Apostle tells us there is an Energy in errour, 2 Thes.2:10,11. And such a power and efficacyas will act a mans conversation according to those principles. It is therefore Satan’s chief designe to corrupt the fountain, he doth not so much matter to corrupt a man in his practice, as to corrupt a man in his principle; to corrupt a man in his life, as to corrupt a man in his judgement: he knows full well that men of an ill belief, cannot be men of a good life, and corrupt principles will breed as corrupt practices, the one being the seed of the other. It is our prayer, that as much as in you lies you would save us from it: your Aspects will do much, and all grant that errour may be discountenanced. I know there is difference in errours, all are not alike, some are fundamentall, some superstructive, some destructive, all dangerous, as the Apostle layes them down, 1 Cor 3:10, 11,12. And as there is a difference, so they should finde a difference. Some are not to be suffered, others may have God’s allowance: where the gold is good, it is not to be rejected, though it want some grains of weight: though this is to be breathed after, and laboured for, to be of one minde, as well as one heart.

Save us from the sins of ignorance. The people perish for the want of knowledge. How many dark places in this Kingdom cry for the want of bread? We are contending about accesory, in the mean time the Kingdom perisheth for want of necessary truths: Oh send out the light and the truth, send out faithfull and painfull labourers, such as will feed this people with knowledge and understanding. This will work reformation indeed. You have read of another, Psal. 68:11. God gave his word, and great were the army of preachers. Send out this to do as many wonders upon souls, as the other hath done upon bodies: the conquest of the one will never hold, unlesse the other be conquered.

As much as in you lies, save us from the sins of ordinance-prophanation, the great burthen of the ministry, the grief of the godly, and that which we fear hath brought sad calamities on us. God hath shewed us in our blood, what a fearfull thing it is to be guilty fro the redress of this evil, and so much as in former times we should have looked up on it as great riches; only let us beg, that you would compleat your gracious purposes in this kinde: make the plaister large enough for the soar. We seek not for privileges, but to be relieved in our duties: we contend not for Church-power, but thirst after Church-purity: and if Church-purity might be our emjoyment, Church-power will never be our contention; if one be desired, it is meerly in relation to the other; And it may be in this will be afforded a great medium of reconciliation between the brethren, your servants.

And as we beg to be saved from spiritual sins, so we are confident it will be your endeavour to save us from all state and Common-wealth enormities. Possibly there may be some doubts among many, whether there be clear rules laid down for the governing of the Church, and the regulating and reforming of the evils therein. But none can be ignorant of plenty of rules, touching the administration of civill justice: we finde enough in the word, to bound the exorbitancy, and set banks to the pride and injustice of state. And not only such as are genreall, Isa.1:17 but such as are speciall and particular. I will name some.

We read there is to be no tyranny in the throne, Micah 3:1 to the 5. Princes are not to rule as they please, but in judgement and equity, Isa. 32:1 Princes are not made for themselves, nor the Nation for them, but they for the nation, Ezek. 45: 7,8,9,.

We read there is to be no oppression in Courts. Courts of justice, and places of judgement should not be the Assemblies of violent men, Psal. 86:14 their end is not to draw forth men’s estates, but to relieve their troubles; not to be racks of men’s estates, but reliefs of men’s causes: judgement is not to be turned into wormwood, nor righteousnes into hemlock, Amos 6:12.

There is to be no corruption on the bench, Exod. 23:6,7,8. Levit. 19:15. Deut. 1:16, 17. Deut 16: 18, 19. Prov. 18:5.

There is to be no bribing at the barre, Amos 5: 12. Isa. 33:15. Job 15:32. 1 Sam. 8: 3. Psal. 26:10. Isa. 59:4.

There is to be no crying in the street, no extortion, oppression in justice one to another, Levit. 25:14. Jer. 30: 20. Ezek. 22:12. The Apostle sums up all in one rule, 1 Thes. 4:6. Let no man go beyond, or defraud his brother in any matter, because the Lord is the avenger, of all such.

And as you have made it your care to save us from some of these, so we are confident it will be no lesse your work to deliver us from the rest. That judgement may run down like water, and righteousnes as a mighty stream, Amos 5:24. And as God hath honoured you to lay the first stone of this great work, and to carry up the building to this height: so it shall be our prayers that you also may lay the roof upon it. That as it was said of Zerubabel, Zech. 4: 9. So it may be said of you: Your hands have laid the foundations of this house, and your hands shall also finish it.

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