the flesh and spirit as if it were one with us as the Leopards spots and the Aethiopians blackness There was a leprosie so inveterate that though they scrapt the house round about and within and threw out the dust though they took other stones and mortar yet it return'd again Levit. 14. When distempers become as it were natural and are in the constitution they are hard to be cured 't is not easie obliterating that which is written with a pen of Iron and the point of a Diamond 't is difficult to soften an heart of stone Beside this filthiness hath had long possession even time out of mind it pleads prescription so long a Custom is become a Law and as another Nature Jer. 13.23 yea to shew how hard 't is to be cured and rooted out we may observe that very forceable means have bin used for the cleansing of it yet it hath not been done God poured out a whole flood of water which washt away most sinners yet sin as I may say kept above water and was found alive and strong after the flood When God sent fire and brimstone Hell as an Ancient calls it from Heaven on that Center of sin Sodom c. yet sin got out with Lot and his daughters Fire and water are very cleansing and purifying things yet these you see have not done it When others sinned the Earth swallowed them up yet sin remained it did not dye the same sins are still in the world after all these judgments Even in the Saints themselves with all the forces that Faith can make 't is very hardly kept under but the flesh will be lusting against the spirit and when their affections do not cleave to sin yet sin will cleave to their affection and it makes them cry out as burthen'd with St. Paul Wretch that I am who shall deliver me from this body of death the victory is by Christ Iesus 't is death kills sin And yet 4. It lives in its effects when we are dead and gone for it follows us to our grave and there it rots our bodies when it can no longer reach our souls to make them vile it yet forbears not to make our bodies putrid and vile He that sinned not saw no corruption but we that sinned do and stink within a few days as Lazarus did Oh sinful and infectious sin Thus far of the names of sin and how they witness against sin there remains only one thing more to witness against it and that is the second thing I mentioned as to sin witnessing against it self Viz. 2. The Arts or Artifices that sin useth to disguise it self if sin were not an ugly thing would it wear a vizard or if it had not evil designs would it walk disguised and change its name truth is not ashamed of its name or nakedness it can walk openly and boldly but sin is a cheat a lye and therefore lurks privily and puts on false names and colours for if it should appear like it self as it sooner or later will to all for conversion or confusion it would fright men into dying fits as it did the Apostle and when they come to themselves ingage men to abhor and hate it as he and the Prodigal did Men would never be so hardy as they are to sin but that sin hardens them and hardens them by deceiving them as the Apostle speaks Heb. 3.13 take heed lest any be hardned through the deceitfulness of sin Sin useth all manner of Arts Methods and Devices as Satan doth to draw us in to inveigle us it puts many tricks upon us and hath all the faculties and knacks of deceiving and cheating us I may truly say that sin hath not learnt but taught all the deceits the dissimulations flatteries and false policies that are found in Courts the Stratagems of War the Sophisms and fallacies of the Schools the Frauds of Tradesmen whether in City or Country the Tricks of Cheaters and Juglers the Ambuscadoes of Thieves the Pretensions of false Friends the several Methods of false Teachers and whatever else there is of Consenage in the World and practiseth them all upon us to make us sin And though it be impossible to reckon up all the particular ways whereby the deceitful hearts and sins of men abuse them yet I will instance in a few that it may be for a warning to sinners and a witness against sin and then conclude this part of our Discourse 1. Sometimes sin perswades us that such or such a thing is no sin though it look like a sin as the Devil dealt by Eve at first and so deceiv'd her she was a little jealous and shy that what the Serpent put her upon was evil but he cunningly insinuates that however it seem'd to her yet that it was not so This way is the pride and wantonness of persons upheld that though these things are appearances of evil yet they are not evil but alas 't is next to being a sinner to look like a sinner appearance in good is too little in evil 't is too much 't is a very hard thing to look like a sinner to talk and garb it like a sinner and not to be one and which is the worst on 't 't is more then likely that what the Devil grants to be like a sin is a sin and they that are perswaded otherwise are deceived by him as Eve was 't is great odds but if we do like the picture we shall like the thing though an Idol be no God nor like him yet God hath utterly forbidden graven images for they are of the Devils carving If this prevails not then 2 It would perswade that though it may be a sin in another yet rebus sic stantibus all things consider'd it can be none in thee because thou art necessitated as for a poor man to steal but no man is necessitated to sin though under necessity sin is sin in any in all for though temptations may mitigare and eâ—cuse à tanto yet they do not excuse à toto from its being a sin or make it no sin 3 'T is but one and but this once If sin be good why but once if evil why once one sin though but once is one and once too much Beside when the Serpents head is in 't is hard keeping out the whole body one makes way for another 't is almost impossible to sin once and but once Yet then fourthly saith sin 't is but a little one that cannot be a little sin which is against a great God and deserves so great a punishment as death for the wages of sin of every single sin is death Rom. 6.23 I but saith sin 5 't is in secret none will see it but this is a cheat for 't is impossble to sin so secretly but there will be two Witnesses God and Conscience know all the sins that men commit I but saith sin 6 thou wilt hate it and dread it ever after as some go to Mass that they
been said and to bethink you what an ugly and abominable thing sin is The worst of Evils worse then the worst of words can express it to be I have shewn you how contrary 't is to God and man for proof whereof I have brought witness from Heaven Earth and Hell I have shewn you how dear it cost Christ Jesus who dyed for it and how dear it will cost you if you live and dye in it Stand in awe and sin not lay up the Word of Gods Command Promise and Threatning that you may not sin against him take heed of sinning for at once you sin against God and your own souls I have entred your closets and your hearts to tell you of your secret sins I have told you of and warned you against the sins of your lips and of your life I have told you of your Shop and Calling-sins that you might beware and what shall I say or do more for you I have preacht to you pray'd and wept for you I have shewn you the way of repentance faith and holiness and were it to dye for you I hope I should not account my life dear to me that I might save your souls by losing it Oh let me again intreat beseech and beg you for Gods sake and your souls sake not to sin these things are written that ye sin not but as 't is Jer. 13.15 16 17. Hear ye and give ear be not proud for the Lord hath spoken give glory to the Lord God c. But if ye will not hear my soul shall weep in secret places for your pride and mine eyes shall weep sore and run down with tears If you hear not you make this sad work for me and others that teach you but alas much sadder for your selves you make us weep on earth but you if you repent not will weep in Hell I beseech you therefore learn what the grace the saving grace of God teacheth you to deny all ungodliness and worldly lusts to live soberly righteously and godlily in this present world Titus 2.11 12. or as 't is in Luke 1.75 to serve the Lord in righteousness and true holiness all the days of your life and as 't is 2 Cor. 7.1 Having these promises which according to 2 Pet 1.4 are the greatest and precious let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God Shall we commend holiness in them that are dead and not like holiness in our selves while we are alive Holiness is the beauty of Earth and Heaven without which we cannot live well on Earth nor shall ever live in Heaven certainly they that jeer and scoff at holiness and rejoyce that they are none of the holy ones they do as if they should make Bon-fires ring the Bells and give thanks that they shall never be saved for if they be not holy saved they cannot be or as one words it they that shall be in Heaven will be in no danger to be derided for the sake of piety for those that deride it will not be admitted there And as for the wicked God will turn them into Hell and all the Nations all them of any Nation that forget God Psal 9.17 Poor Soul think a little yea think much of the great day of thine accounts Gods judgment which though thou put far from thee yet it will surely come and wo unto thee if it overtake thee unawares and as a thief in the night 1 Thes 5.3 4. Seeing this may be and that will be Oh what manner of persons ought we to be in all holy conversations and godlinesses as 't is in the Greek 2 Pet. 3.10 11. What shall I say more I will shut up all with what was long since excellently spoken by a great Doctor in our Israel and which is worthy to be written in the hearts of all men and to be often before their eyes and in their thoughts 't is this At the last saith he there will come a day when all mankind shall be summon'd naked without difference or degrees before the same Tribunal when the Crowns of Kings and shackles of Prisoners when the Robes of Princes and the rags of Beggars when the Gallants Bravery the Peasants Russet the Statists Policy the Courtiers Luxury and the Scholars Curiosity shall be all laid aside when all men shall be reduced to an equal Plea and without respect of persons shall be doomed according to their works Then those Punctoes and Formalities Cuts and Fashions Distances and Complements which are now the darling-sins of the upper end of the world shall be proved to have been nothing else but well-acted vanities Then the Pride Luxury Riot Swaggerings interlarded and complemental Oaths nice and quaint Lasciviousness new-invented Courtings and Adorations of Beauty the so much studied and admired sins of the Gallantry of the world shall be pronounced out of the mouth of God himself to have been nothing else but glittering abominations Then the adulterating of Wares the counterfeiting of Lights the double Weight and false Measures the courteous Equivocations of men greedy of gain which are now almost woven into the very Art of Trading shall be pronounced nothing else but Mysteries of iniquity and self-deceivings Then the curious subtleties of more choice Wits the knotty Questions and vain strife of words the disputes of Reason the variety of Reading the very Circle of general and Secular Learning pursued with so much eagerness by the more ingenious Spirits of the world shall be all pronounced but the thin Cob-webs and vanishing Delicacies of a better temper'd Prophaneness And lastly Then the poor despised Profession of the power of Godliness a trembling at the Word of God a scrupulous and conscientious forbearance not only of oaths but of idle words a tenderness and aptness to bleed at the touch of any sin a boldness to withstand the corruptions of the times a conscience of but the appearances of evil a walking bumbly and mournfully before God an Heroical resolution to be strict and circumspect to walk in an exact and Geometrical Holiness in the midst of a crooked and perverse generation which the world esteems and scorns as the peevishness of a few silly unpolitick men shall in good earnest from the mouth of God himself be declared to have been the true narrow way which leadeth to Salvation and the enemies thereof shall then when it is too late be driven to that desperate and shameful confession We fools counted their life madness and their end to have been without honour how are they now reckoned among the Saints and have their portion with the Almighty Consider what hath been said and the Lord give thee understanding in all things 2 Tim. 2.7 FINIS
might be no God for sinners are haters of God Rom. 1.30 And as he that hates his Brother is a Murtherer 1 Joh. 3.15 so as much as in him lies he that hates God is a murtherer of God It keeps Garrisons and strong holds against God 2 Cor 10.4 5. It strives with and fights against God and if its power were as great as its will is wicked it would not suffer God to be God â—s a troublesome thing to sinners and therefore â—hey say to him depart from us Job 21.14 and â—f Christ Jesus let us break his bonds in sunder and cast his cords far from us Psal 2.1 2. And when the Holy Ghost comes to woe and entreat them to be reconciled they resist and make war with the spirit of peace Acts 7.51 so that they are against every person in the Trinity Father Son and Spirit In short and for a conclusion sin is contrary to God and all that 's dear to him or hath his name upon it and though it be against all good yet not so much against any good as against God who is and because he is the chiefest good Before we pass on let me beseech thee who ever thou be that readest to pause a little and consider of what is said for mutato nomine dâ— te what 's said of sin is to be consider'd by the sinner and is meant of thine and my sin Shalâ— I not plead for God and thy Soul and entreaâ— thee to be on Gods side and depart from thâ— Tents of wickedness Poor Soul Canst thou finâ— it in thine heart to hug and imbrace such a Monster as this is Wilt thou love that which hateâ— God and which God hates God forbid Wiâ—â— thou joyn thy self to that which is nothing buâ— contrariety to God and all that 's good Oh saâ— to this Idol yea to this Devil Get hence whaâ— have I to do with thee thou Elymas Sorcereâ— thou full of all malignity and mischief thoâ— Child yea Father of the Devil thou that art thâ— Founder of Hell an Enemy to all righteousness that ceasest not to pervert the right way of the Lord and to reproach the living God Away away Shall I be seduced by thee to grieâ— the God of all my joy to displease the God 〈◊〉 all my comfort to vex the God of all my coâ—tent to do evil against a good God by whom I live move and have my being Oh no. Thus consider of these things and do not go on to provoke the Lord least a worse thing befall thee then any hitherto do not contend with God who is stronger then thou art who is able when he will and he will be one day found both able and willing enough to turn the wicked into hell the Element of sin and sinners who shall go into it as into their own place as Judas did Acts 1.25 Oh learn to pity thine own soul for he that sinneth doth as offend and wrong God so wrong and destroy his own soul or as some read the Text despiseth his own soul Prov 8.36 Oh think on 't what hast thou no value no regard for thy soul wilt thou neglect and despise it as if 't were good for nothing but to be damn'd and go to hell wilt thou be felo de se a self-soul-murtherer shall thy perdition be of thy self Oh look to thy self for sin notwithstanding all its flattering pretences is against thee and seeks nothing less then thy ruine and damnation And this brings and leads me to the second thing to be treated of Sins contrariety to Man The second thing wherein the sinfulness of sin doth consist 2 Sin is contrary to the good of man is its contrariety to the good of Man which is the thing that our Text doth especially ment on and intend and is therefore to be the more copiously spoken to Sin is contrary to the good of man and nothing is properly â—nd absolutely so but sin and this results and is evident from sins contrariety to God as there is nothing contrary to God but sin for Devils are not so but by sin so sin in being contrary to God is and cannot but be contrary to man that must he unavoidably evil to man that 's evil against God who is the chiefest good of man communion with and conformity to God is mans felicity his heaven upon earth and in heaven too without which it would not be worth his while to have a being Now sin being a separation between God and Man an interruption of this communion and conformity it must needs be prejudicial and hurtful to him Beside the Commandment of which sin is a transgression was given not only for Gods sake that he might have glory from mans obedience but for Mans sake that man might enjoy the good and benefit of his obedience and find that in keeping the Commands of God there is great reward These two were twisted together and no sooner is the Law transgrest but God and Man are joynt-sufferers God in his glory and Man in his good Mans suffering follows at the heel of sin yea as he suffers by so in sinning suffering and sinning involve each other No sooner did sin enter into the world but death which is a privation oâ— good did enter by it with it and in it for 't is the sting of death so that sin saith here its death and death saith here is sin No sooneâ— did Angels sin but they fell from their first estate and habitation which they had with God in glory not a moment between their sin and misery and as soon as man had sinned his conscienâ—â— told him that he was naked and destitute oâ— righteousness and protection and consequently an undone man that he could not endure Gods presence nor his own Genes 3.7 8. So apparent is it that sin and that in being contrary to God is contrary to man for what crosseth Gods glory is cross to mans happiness Now To proceed more distinctly and particularly 1 In this life I shall evince that sin is against mans good both present and future here in time and hereafter in Eternity in this life and world which now is and in that to come against all and every good of man and against the good of all and every man And herein lies the second instance of the sinfulness of sin as it is 1 Against mans present good in this life and that 1 Against the good of his body 2 Against the good of his soul For on both it hath brought a curse and death 1 Sin is against the good of mans body 1 Against his body it hath corrupted mans blood and made his body mortal and thereby render'd it a vile body our bodies though made of dust were yet more precious then the fine gold but when we sinned they became vile bodies before sin our bodies were immortal for death and mortality came in by sin but now alas they must return to dust and it s
shall be the portion of their Cup from the Lord they shall drink of the wine of the wrath of God which is powred out without mixture in the Cup of his Indignation and they shall be tormented with fire and brimstone in the presence of the holy Angels and of the Lamb Rev. 14.10 11. As many times when Judges suspect their Officers that they will not do it home enough they will have it done in their presence the whole Court and company looking on So shall it be and the smoak of their torment ascendeth up for ever and ever and they have no rest day nor night Yet further 5 5 The aggravations Let us consider the aggravations of these torments As sin hath been aggravated so will the torments be there will be degrees of torment 't will be though intollerable for all yet more tollerable for some then others Mat. 11.21 24. their torments will be aggravated 1 Who have lived long in sin The longer men have lived in sin on earth the greater will their torments be in hell Isai 65.20 The sinner being an hundred years old shall be accursed with a witness for he hath been long treasuring up wrath much wrath against the day of wrath he hath a great account to make for all the patience and forbearance of God Some men grow rich by having other mens goods in their hands not called in when men forbear their money and leave it in their hands they grow rich by it so do wicked men grow rich in wrath by abusing the goodness and patience of God because God forbears them and doth not take out executions against them and enter into judgment they grow rich but alas 't is in wrath See Rev. 21.22 2 The more means men have had the more cost and charges God hath been at the more pains God hath taken with men and yet they continue impenitent the more severe will his judgment be upon them If Christ had not come they had had no such sin this is the condemnation that light is come into the world and men love darkness Capernaum that was exalted to heaven by means will be thrown to hell in the end Mat. 11.23 To sall from earth to hell will be a great fall but to fall from heaven to hell will be a greater To go from Turky to hell will be sad but to go from England to hell and from London to hell ah how rufully sad 3 The more knowledge men attain to the more convictions men have had without practise and improvement the greater will their condemnation be Luke 12.47 That servant which knew his Lords will and did not according to his will shall be beaten with many stripes And 2 Pet. 2.21 it were better they had never known the way of righteousness then to know it and not walk in it or having walkt in it to depart from it to him that knows to do good and doth it not to him it is sin great sin sin with a witness and condemnation with a vengeance How can they escape the great condemnation that neglect the great salvation these become inexcusable under the judgment of God Rom. 1.32 with Rom. 2.1 2 3. 4 The further men have gone in a profession of Religion without the power of godliness the greater will their condemnation be Formalists and hypocrites will-know the worst of hell how can ye escape not only hell but the damnation of hell the hell of hell Mat. 23.33 The form of godliness and the power of ungodliness will fare alike as Mat. 24.51 with Luke 12.46 5 Apostates will meet with aggravated torments in hell the backslider will be filled with his own ways his latter end will be worse then his beginning 2 Pet. 2.20 better for them they had died in their sins at first then to be as now twice dead Jude 12. If we sin wilfully after the knowledge of the truth if we do nuncium metere pietati turn our backs on Christianity and godliness there remains no more sacrifice for sin but a certain fearful expectation or looking for of judgment and fiery indignation which shall devoure them that by Apostasie become adversaries He that despised Moses Law died without mercy and yet of how much sorer punishment shall he be thought worthy who treads under foot the Son of God and counts the Blood of the Covenant wherewith it was sanctified an unholy thing c. Oh what fearful vengeance will such meet with See Hebr. 10 26.-32 and this little shall suffice to have spoken to the aggravations 6 And lastly 6 The effects of hell torments let 's take a view of the effects of these torments 1 There will be inexpressible sorrow sighing and groaning that cannot be utter'd weeping and wailing and gnashing of teeth Mat. 8.12 anger indignation vexation even to madness and rage will be the effects of them 2 There will be intollerable horror and pain if thunder lightning and earthquakes make men afraid and shrink together what will hell do If the throbing Tooth-ach the gnawing Gout c. put men to such exquisite pains what will hell do If sickness make us fear death and the fear of death be so dreadful what will hell be If you Felix-like tremble to hear of this judgment to come what would you do if you were to undergo it If seeing ugly and devillish shapes affright us what will it do to be with the devil and his Angels 3 This will be the sad effect of these torments sinal and eternal impenitency and despâ—ir even to cursing and blaspheming he that dies impenitent continue so for ever and impenitency is attended with blasphemy Is 8.21 22. They shall pass through it hardly bestead and hungry and it shall come to pass that when they shall be hungry they shall fret themselves and curse their King and their God which I quote to shew the nature of a fretting and vexing heart under torments a thing very common with despairing and thereby made desperate persons Revel 16.9 10. When they were scorcht with great heat they blasphemed the name of God and repented not to give him glory and v. 10 11. they gnaw'd their tongues for pain and blasphemed the God of heaven because of their pains and their sores We see that when the plagues of God are on impenitent sinners they are cursing and though they may repent i.e. be sorry for the plagues yet not for the cause of them And hence many do infer this that if these plagues which are far inferiour to them in hell do provoke men thus that they will do it much more Woe and alas what a dismal doleful condition 't is to be damned and then what Oh what a sinful thing is sin that brings this damnation I have now dispatch'd the second thing viz. the contrariety of sin to the good of man and that not only in this life but in that to come Before I bring in the Wâ—tnesses to prove this Charge against Sin to be
true as I have said in this Indictment let me a little bespeak thee good Reader to consider of what hath been said and that thou wouldst be more afraid of sin then of hell which had not been but for sin and where thou shalt never be if thou repent and believe the Gospel for righteousness is not by repentance but by faith Believe they and love Faith as thou lovest thy Soul and Heaven hate sin and avoid it as thou wouldst hell and damnation sin no more least a worse thing come unto thee least the Rod be turned into a Scorpion least the next loss be the loss of heaven least the next sickness be unto death and death to damnation for if thou die in sin thou art damned irrecoverably 't were sad to die in an Hospital in a Prison in a ditch but as 't is worst living to live in sin so worst dying to die in sin if thou go on these Sermons will witness against thee as much as if not more then if one had risen from the dead if two or three devils or damned wretches should come from hell and cry fire fire it might startle thee but if thou believe not Moses and the Prophets yea Christ and his Apostles 't will work no good upon thee Oh mind the good of thy soul and do not bring on thy self this great universal intollerable and eternal damnation Take heed least Prov. 5.11 12 13. when thy flesh and thy body are consumed I and thy soul damned thou say too late how have I hated instruction and my heart despised reproof and have not obey'd the voice of my teachers nor inclined mine ear to them that instructed me Oh! oh How have I rewarded evil to mine own soul by doing evil against God! I made a pish at these things and mocked at sin now I would hear now I would return but hope is perished Such will be the direful outcries of sinners one day take heed therefore for if thou have not on the wedding garment thou wilt be cast out Mat. 22.11 and if thou be found a worker of iniquity thou must depart accursed But not to prevent the application which I reserve to its proper place I now proceed to the third thing propounded 3. 3 The witnesses against sin The Witnesses and their Evidence against Sin as being exceeding sinful 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 sins names and sins actions even sins own confession do all bear witness to this Charge that it is true viz. that sin is an exceeding sinful thing from heaven from earth from hell will we bring witnesses against sin 1 3 God in 7 particulars God himself beareth witness against sin As he leaves us not without witness of his being good so he hath not left us without witness of sins being sinful against him and against the good of man 1 1 Forbidding it By this that God hath forbidden is 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 beareth of his Son so he that believes not Gods testimony against sin makes God a lyar who is true and cannot lye The Law written in mans 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 Joh. 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 hath given man room and scope enough a very large allowance of all the Trees of the Garden man might eat only one excepted So Phil. 4.8 whatsoever things are true honest just pure lovely whatsoever 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 hath not forbidden man honours riches nor any pleasures but them of sin Surely then seeing God delights not to grieve the children of men but rejoyceth over them to do them good with all his heart and all his soul as he is pleas'd to express it Jer. 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 shew how the Law of God witnesseth against sin 2 God witnesseth against sin by this 2 Will not allow us to do evil that good may come of it 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 Rom. 3.8 'T 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 broacht by the Devil and usher'd in the first sin Gen. 3 1.-6 But 1 We may not do evil that good may came is our selves God allows man to love himself and hath made self-love the rule and measure of our love to others thou shalt love thy Neighbour as thy self God is not against mans being rich only God will not that men grow rich by sin as Jer. 17.11 God is not against mans 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 mans soul hath more of loss then gain and there is not any one sin but wrongs and hazards the loss of a mans soul God would not allow Adam and Eve to eat of the forbidden Tree though 't were good for food pleasant to the eye and to be desired to make one wise Genes 3. 2 We may not do evil that good may come to others God hath indeed commanded us to do good to all but hath forbidden us to do evil that we may do good to any or to all He that provides not for his family is worse then an Infidel and so is he that provides for it by a sinful way of covetousness lying cheating oppressing c. See Habak 2 9.-12 Paul as Moses before him could wish himself dead and anathematiz'd to save the Jews but durst not sin for their sakes When one sent to S. Austin to know if he might not tell a lye for his Neighbours good Oh no saith the Father thou must not tell a lye 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 'T is our
the Angels are ministring spirits for the good of them that shall be heirs of salvation Hebr. 1.14 They incamp round about them that fear the Lord Psa 34.7 And when wicked men or devils would hurt this their charge they rise up in their might Dan. 10.20 Gabriel and Michael joyn against the Prince of Persia Rev. 12.7 Michael and his Angels fought against the Dragon and his Angels and overcame When Balaam hanker'd after the wages of unrighteousness to curse Israel the Angel of the Lord withstood him Numb 22.32 Thus by their protection of the good they shew their detestation of sin in them that would touch Gods 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 Gods judgment and vengeance on sinners The Angel that was merciful to Balaams 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 Gods 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 Gen. 19.13 because their sin was great When Israel sinned God sent destroying Angels among them great havocks have they made among the Armies of the Aliens They powre out the Vials of Gods wrath on the earth Rev. 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 doth offend Mat. 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 Thes 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 Cor. 11.10 They take account of our vows Eccl. 5.5 6. better it is thou shouldst not vow then vow and not pay because 't is before the Angel The Apostle chargeth Timothy not only before God but before the Elect Angels to be strictly conscientious 1 Tim. 5.21 They are witnesses of what we do and shall be witnesses of what God will do for he that confesseth 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. 't 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 2 The 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 use to say that virtues confest 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 witnesseth 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 Pet. 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 confest is a confession of the vileness of the sin which brings the judgment Say the devils Mat. 8.29 Art thou 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 Pet. 2.4 Jude 6. and say they art thou 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 'T is enough to evince sin to be sinful that 't is of the devil 't 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 disguized and puts on the face of a friend and so puts tricks on us and cheats us and indeed doth prevail more by his wily subtilties then by his power If the devil had come to Eve and bespake 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 thou also eat the forbidden fruit and thou shalt be like me would this have taken Surely no So if he did come and tempt men to sin and tell them 't is the ready way to hell would this prevail with them to swear and whore c. No no the devil is subtil an old Serpent he colours and paints sin covers his hook with a bait c. and draws men in ere they are aware He is a deceiver but least he should be known he puts on a good garb and cloaths himself with false light 2 Cor. 11.13 14. And indeed as this is the danger least as the Serpent beguiled Eve through his subtilty so our minds should be corrupted the same way 2 Cor. 11.3 so this disguize and subtil transformation proves sin to be a monstrous ugly thing why else doth the devil paint it why doth he pretend good when he intends evil this proves the
are under the devils doom 3 This therefore speaks no more in commendation of sin then a Bedlams going naked and enduring without feeling the pricks of pins in his flesh commends his condition Is it any part of handsommess to have a whores sorehead Shall we make blind men judges of colours 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 reprebate mind If men have lost their senses and will say Snow is black Honey is bitter c. shall we believe them But yet there 's 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 hardned as he was the same Pharaoh saying I have sinned against the Lord God hath 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 't we fools counted their lives madness There is a time coming when all these daring and impudent sinners will sneak and be asham'd 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 hear God calling from heaven and tell him he was accursed then sin became heavy in its punishment yea intollerable Gen. 4 9.-13 Judas makes merry a while and chinks his 30 Pieces but anon 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 confest their sin 1 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 Dan. 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 threatnings will then be made to change their note and to weep instead of singing another or the second part to the same tune Josephs Brethren that were shameless in Canaan were asham'd in Aegypt and cry'd out Verily we are guilty concerning our Brother The cruel Adonibezek would acknowledge the Justice of Gods retaliation Oh tell me what your Desperadoes will say in distress and on a Death bed if they do not then awake and repent yet 2 In the day of judgment the great and terrible day of the Lord they will be asham'd they that run now to all exâ—â—â—se 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 justifie themselves nor to be justified by any other they will be found specchless 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 Pet. 4.18 See how they run away and would fain hide themselves Revel 6.15 c. 5 In the day of Eternity that long everlasting day then when they are in hell they will will confess the sinfulneâ—s of sin the place of torment will extort the consession of sin as it dâ—d from Dives Luke 16. Where 's the rusâ—ling of Silk and Sattin now where are the dainty bitâ— the generous wines and all the deceitful pleasures of sin now Alas though they have no pitty shown them they will pitty others and wish that none might come into that place of torment then they will cry out oh sinful sin oh devillish 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 4 4 The whole Creation witnesseth against sin As God Angels and men have witnessed against sin so the whole Creation doth witness against sin not one creature between or in heaven and earth or under the earth whither animate or inanimate but proclaim 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 1 The whole Creation witnesseth against sin as having done them a great deal of wrong and injury that sin hath deprived them of their priviledge that they are not now as when they came out of Gods hand and were made by him When God lookt on all that he had made behold it was very good Gen. 1.31 But ah how are things alter'd since sin came into the world The Angels he hath 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 Psa 39.5 The Earth is under a curse Gen. 3.17 18. Yea the whole Creation groans Rom. 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 v. 19 20 21. and yet more fully v. 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 travel as if it cry'd 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 Gen. 9.2 I did nothing of my self may every creature that is under his power say to man to make me liable to bondage but being thy goods and chattels I suffer a part of the penalty of thy Treason if thou hadst not sinned I had not suffer'd but now I groan and wait to be deliver'd from the bondage of thy corruption Oh sinful sin 2 The Creation witnesseth against sin with respect to God and man For 1 It teacheth man many duties 2 It convinceth man of many a sin 1 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 Psa 14.8 Rev. 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 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 't is to break his Law and to
disobey his word The creatures cry shame on us when we sin But specially 1 The creatures do teach man dependance upon God they depend on God and teach man to do so too as our Saviour speaks Mat. 6 25.-34 take no anxious and soul-disturbing thoughts for your livelihood c. learn of the Fowls of the Air and Lillies of the field to trust God c. 2 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 Psa 147.9 He giveth to the Beast his food and to the young Ravens which cry this cry is made to God for Joh 38.41 who provideth for the Ravens his food when his young ones cry unto God they are no sooner hatcht but they cry unto God Oh man then remember thy Creator in the daies of thy youth All the creatures do the like Psa 104.27 28. they all wait upon thee that thou mayst give them their meat in due season yea beside their waiting they petition too Psa 145.15 16. Thou satisfiest the desire of every living thing Now if thou be a prayerless or as before a distrustful person these creatures witness against thy sin for they teach thee to pray and trust 3 They teach us to be weary of the bondage of corruption they are a weary on 't they groan under it and wilt not thou cry out Oh wretch that I am who shall deliver me from this bondage of corruption and this body of death if not the creature witness against thee and withall teach thee 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 drinketh in the rain which cometh oft upon it bringeth forth herbs meet for them by whom it is drest Hebr. 6.7 with Is 53.10 The Oxe knows his owner and the Ass his Masters crib Is 1. The Flock feeds the shepherd c. 1 Cor. 9.7 If thou be barren and unfruitful thy gardens and thy fields if thou be disobedient thine Oxe and thine Ass will upbraid thee and God himself appeals to heaven and earth against thee Deut. 32.1 Is 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 doth there was no such grant in the first blessing since sin our appetites more canine our cloaths witness against sin and in the Hebrew the same word signifies treachery or prevarication and a garment the cloaths that cover our nakedness tell us that sin dispoiled us of better robes viz. our Innocency the dust tells us we must to dust having sinned as the use so the vanity and disappointments and thence vexations we meet with in and from the creatures do all witness against sin Particularly 1 The Creation witnesseth against Atheisme Rom. 1.20 He that hath said in his heart there is no God is called fool by every creature quaelibet herba Deum The very notion of a creature supposeth a God and we may more reasonably conclude that there is nothing then that there is no God their being made argues a first cause and who is that but God 'T is so clear saith the Apostle from the Creation viz. the Eternal Godhead that they are left without excuse Rom. 2.20 Rain from heaven c. is Gods 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 Ch. 12.7 8 9 Ask now the beasts and they shall teach thee and the Fowls of the air and they shall tell thee or speak to the earth and it shall teach thee and the Fishes of the Sea shall declare unto thee what that the hand of the Lord hath wrought all these if there be any being there is a God saith the Creation 2 The creatures witness against disingenuity and ingratitude against non-acknowledgments of beholdingness to God yea the dullest among the creatures witness against this Is 1.3 God upbraids the ingratitude and rebellion of Israel with the gratitudes and services that the Oxe and the Ass pay their owners The rivers of waters return continually to pay their acknowledgments to the Fountain-general the Sea Eccl. 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 ye thus requite 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 saith the Apostle that will not labour must not eat of idleness comes no good yet alas how many busie-bodies are there that do nothing but idle away their daies to these the creature speaks by his industry and Solomon turns the Sluggard to the Ant to learn Prov. 6 6.-11 'T is not only go to the Infidel for he that provides not for his family is worse then an Infidel but 't is go to the Ant It may be thou hast a wife and children that want conveniences yea necessaries whilest thou art â—dle go to the Ant thou Sluggard 4 Against ignorance and its sinfulness against mans non-observance of times and â—easons and the judgments of God Jer. 8. â— 9. The Stork in the heaven knoweth her â—ppointed time the Turtle the Crane and be Swallow observe the time of their coming but my people wise though they thingk hemselves to be do not know the judgment â—f the Lord though they pretend skill in the â—â—ce of the Skies yet discern not the signs of â—â—e times they scarce know what time of â—â—y 't is nor that 't is the day of their visitat -â—â— as 't is in Luke 12.56 and 19.42 5 They witness against oppression and covetousness as exceeding sinful the stone shall cry out of the wall and beam out of the timber shall answer it Hab. 2.11 12. But what do these strange kind of speakers and witnesses say this woe to him and woe to him c. Some mens Lands and the furrows of their fields cry against them as Job 31.38 possibly the poor labouring man that plow'd and reapt hath not yet his wages as James 5.4 the gold and the silver also yea 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 Pet. 2.15 16. 6 They will and do witness against the sinfulness of resusing the tenders of the Gospel and the offers
of grace quis nisi mentis inops c. 'tad wont to be said who but foolâ— refuse gold when 't is offer'd them But alaâ— there are such fools as refuse Christ and heaven and happiness offer'd them and will no be entreated to be reconciled that they maâ— be saved but are set against the glory 〈◊〉 God and their own salvation now againâ—â— these do the stones of the street and the dâ—â— of the Apostles feet bear witness Luke 1â— 40. Luke 9.5 and 10.10 11. Indeed theâ— is not a sin but the Creation in whole and 〈◊〉 the several parts doth bear witness againsâ— the very dullest and worst-natured creatuâ— have exceeded man the Oxe and Ass aâ— Dives his dogs had more humanity then 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 them duties and whatever sins they convince of they teach the duties contrary to them 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 Aegypt The four Elements have born their testimony often Fire burnt Sodom Water drown'd the old World the Earth swallowed up Corah c. the Air hath conveyed infection in times of plague the Sun Moon and Stays have been warriours and fought in their courses against sin the beasts of the field and sowls of the air have done the like but I only hint these things Two ways they shew their displeasure and his whose creatures they are against sin in punishing sinners 1 By withdrawing their influences Deut 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 Hos 2.18.22 2 By acting contrary to their ordinary course and nature for waters to stand on an heap Exod. 15.8 fire not to burn Dan. 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 Gods 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 shew 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 5 The Law witnesseth against and condemns Sin The Law of God is without sin in it self 5 The Law doth witness against sin and 't is against sin in others The Law being holy just and good that which breaks the Law must be unholy unjust and evil The Law discovers the authority wisdome will and goodness of God in its primary intention and promulgation for 't was to life sin must therefore be exceeding sinful it being against all this The Law discover'd mans dâ—ty and mans happiness 't was the whole of man in both these senses how evil is sin then that is a contradiction of and contrariety to both the duty and happiness of man so that sin being a transgression of Gods good Law the sinfulness of sin appears by the Commandment More particularly 1 The Law is against sin before 't is committed 2 After 't is committed 1 The Law is against sin before 't is committed 't is against its being to be committed its holy and wholly against sin for it forbids sin all sin whither of Omission or Commission whither in thought word or deed whither against God or against man the voice and cry of the Law is thou shalt not sin so that in this sense by the Law is the knowledge of sin viz. what is sin as well as what sin is Rom. 7.7 Is the Law sin God forbid nay I had not known sin but by the Law for I had not known lust or concupiscence to be a sin except or unless the Law had said thou shalt not covet thou shalt not lust The Law shews that lust is sin by forbidding it yea the Law doth not only forbid sin but forbids it upon great and severe penalty upon no less then pain of death on the peril of a curse for this it saith cursed be every one that doth not and continueth not to do all things which are written in the Law Gal. 3.11 So that the Law is utterly against the commission of sin 2 The Law is against sin after 't is committed and here even by the commandment sin appears to be exceeding sinful after commission For 1 The Law discovers as before what is sin so now what sin is how displeasing to God how destructive to man and that as 't is a transgression of the Law of God made for the good of man no sooner is sin committed but the Law is so far from indulging or justifying it or the sinner or from concealing it that it discovers it and the displeasure of God against it Rom. 3.20 yea not only discovers sin but 2 It condemns the sinner the Law is not against the righteous against such there is no Law nor condemnation but this Law which like a good Magistrate is an incouragement to them that do well is a terrour to evil doers saith the Apostle Rom. 7.9 when the commandment came and shew'd me sin as in a Perspective-glass sin revived it got the victory over me was too strong for me for the Law strengthened it against me 1 Cor. 15.56 and I died I was dead in Law I had sentence of death within me as he speaks in another case The transgressed Law worketh wrath Rom. 4.15 it sends abroad terrours thundrings and flashes of wrath it discovers wrath to them that by sin have made work for wrath Thus the Law is against sin before and after the commission of it Yet further to shew how the sinfulness the malignity of sin appears by the Commandment as 1 Thus That it takes occasion from its being prohibited and forbidden by the Law to sin against and transgress it the more It hath such a malignity such an enmity in it that it will not be subject to the Law of God Rom. 8.7 it strives to break this bond in sunder and to cast this cord far from it the Law stands in its way and therefore it rusheth upon the breaking of it with the more violence sin grows angry and swells like a river pent up and stopt in its course Thus
may distasie it and to Plays to see the folly of them but who would be a burnt child to dread the firâ—â— 't is bad making such costly experiments as may cost us the loss of our souls 't is dangerous medling with that which is an appearance and may be an occasion of evil much more to parley and tamper with sin it self But then 7 saith sin I promise thee thou shalt get by it so much profit so much pleasure so much honour shalt thou have by it but sins gain is loss he that gets the world by a sin pays too dear for it for 't is the loss at least the hazard of his soul the pleasures of sin are grievous its honours disgraces and shame Did not our first Parents sind it so and do not we the Apostle appeals Rom. 6.21 the precious substance promised ends in a pernicious shadow and the spoils we get by sin do but spoil us Sin promiseth like a God but pays like a Devil sin tells us we shall not dye but live like Gods but we find nothing but death and such a life as they have in Hell Sins performances are contrary to its promises it promiseth gold and 〈◊〉 dross If any man have a mind to true miseâ—â—es let him take sins falle promiset Well but then 8 saith sin others do it and why mayest not thou 'T is not what others do but what they ought to do that we are to follow we must not follow any man nor a multitude of men to do evil if others will venture their damnation what 's that to us 't will be no solamen miseris socios habuisse no comfort to have had companions in sin and to meet them again in Hell I but saith sin 9 't is but repent and God will forgive thee to this we have to say that he who promised forgiveness to them that repent hath not promised repentance to them that sin beside if sin were to cost no more but repentance one in his wits would be loth to buy repentance at so dear a rate Repentance though it may free from greater yet it puts men to more grief and pain then ever sin could afford them pleasure I but saith sin 10 thou hast scapt well enough hitherto no evil hath yet befallen thee to this say it may be 't is so much the worse and not to be punished may be the worst punishment Isa 1.5 Hos 4.14 17. but what will it cost if God do awaken me if not that what will it cost when God shall damn me But then saith sin 11 't is but thine infirmity thou canst not help it this is a thing tell sin that none but fools and children can pretend to beside to plead for infirmities is more then an infirmity and that which is but an infirmity to day may become a disease to morrow if not prevented when once the will is ingaged 't is past an infirmity and is become a sin If these or other like do not prevail then it speaks more openly Sin saith Sin either there 's no such thing there 's no difference between good and evil as all things come alike to all so all things are alike or saith Sin evil is good in Gods sight else he would judge it Mal. 2.17 his silence bids thee think that he is such an one as thy self Psal 50. but here tell sin that this defeats and confutes it self and proves nothing more clear then that sin is exceeding sinful if there be no sin or no difference between good and evil to what purpose are these different words used by sin to prove that there is no difference to say 't is only in imagination and not real is to deny that there is any such thing as sense and conscience which every man ownes and cannot deny without denying himself and God to be Between good and evil there is more difference then between light and darkness life and death ease and pain food and poyson and yet these are real and not the differences of our fancy only That all things come alike to all is not always true there are contrary Instances and to say That all things are alike is never true but is a manifest contradiction To say that evil is good in Gods sight and that he is such an one as a sinner is to deny God to be for if he be not good and just he is not God but this speaks men willfully ignorant for the flood that drowned the old World and the fire that fell from Heaven on Sodom the Judgments which God executes in the Earth continually of which before do all witness that God is displeased with and the avenger of sin as his giving us rain from Heaven and fruitful seasons are witnesses that he is good and doth good and that his Sun shines and his rain falls on the unjust as well as just is a greater argument of his goodness which calls for repentance and that also doth witness that sin is evil And indeed over and above If sin were not exceeding sinful what need it use all these tricks and subterfuges if it were not and its deeds were not evil why doth it avoid the light Why like a false Coyner doth it put the King of Heavens stamp on its base metal Why doth Jacob call himself Esau and counterfeit his Brother if sin were not abominable Why do the Gibeonites pretend to come from far if they had not a mind to be unknown if it were not false and a Robber why doth it creep in privily climb up another way and avoid the door Why doth it flatter and deceive Why doth it never keep promise but breaks all that it ever made 't is because it is sinful sin Having shewn what sin is wherein its sinfulness consuts and proved it by many witnesses even it self being one before I come to the fourth thing viz. the application and improvement of this Doctrine I shall in brief sum up the charge against sin That which sin is accuseâ—d for and proved to be guilty of is High treason against God and that it attempts no less then the dethroning and ungoding of God himself that it hath unman'd man made him a fool a beast a Devil and subjected him to the wrath of God and made him lyable to eternal damnation It hath made men deny God to be or affirm him to be like themselves It hath put the Lord of Life to death and shamefully crucified the Lord of Gâ—ory It is always resisting the Holy Ghost it 's continually practising the defilement the dishonour the deceiving and the destruction of all men Ob what a prodigious monstrous devillâ—sh thing is sin 't is impossible to speak worse of it then or so bad of it as it is for 't is hyberbolically sinful there 's want in the words that are and need of more and worse words then there are any to speak its vileness to say 't is worse then death and devil the very Hell of Hell
lying and then he is at it again consume them consume them in thy wrath This is the dreadful imprecation that the sin of their mouth occasioned this merciful and good person to make against them and to beg God to execute it upon them Sad will the account be that men will have to make for speaking as for working of iniquity On all these considerations let me beseech you to take heed as to your words and 1. let your words be few and that not only in your commerce and conversation with men but in your addresses to God Eccl. 5.2 God is in Heaven and thou upon Earth therefore let thy words be few which is much of the meaning of our Saviour in the Prayer which he taught his Disciples as will appear by comparing the 6 7 8 9. vers of Mat. 6. 'T is a vanity that attends men in Religion that they think to be heard for their loud and much speaking silence were better then ill-speaking yea and many times then much-speaking 'T is true there is a time to speak as there is to be silent and happy they that improve it well but yet 't is seldom that a multitude of words are without sin and therefore he that refraineth his lips is wise Prov. 10.19 Silence discovers wisdom and conceals ignorance and 't is a property so much belonging to wise men that the Oracle tells us Prov. 17.28 That a fool when he holds his peace is accounted wise and he that shuts his lips is esteemed a man of understanding And as a very worthy and noble Person expresseth it If silence were as much in fashion as 't is charitable to mankind to wish it the Regions of Hell would be far thinlier peopled then now they are like to be Many have repented for using their tongues too much 't is true a man that holds his peace may offend with his tongue but 't is a more scarce and seldom crime then that of much which is usually too much speaking 'T is Gospel-doctrine which teacheth us to be swift to hear and slow to speak James 1.19 Moses's imperfection or defect would be an excellency in some persons to be slow of speech and 't were well with some if they had got such a cold as would keep them from speaking Oh the prittle prattle that abounds among the busie bodies of this world and there are many not only vain but unruly talkers Titus 1.10 that a man had need of more patience to hear them then to hear the beating of an unbraced Drum and alas 't is not only the chat and tattle of idle Gossips such as 1 Tim. 5.13 who spake unbecomingly and things which they ought not but much of the discourse that wastes mens time who would be loth to drink and swear it away consists of talk that flatters the present or detracts from the absent censuring of Superiors or despising of Inferiors what empty and ridiculous if not frothy discourses that excite to carnality are the common entertainments even among them that pretend to better things what 's such company and converse good for but to quench zeal and fervency yea the ready way to lose credit and good name and if not innocency yet always time which is too precious to be squander'd away and lost much more to be sinned away Shall a man of much talk be justified Job 11.2 Oh no much talk is full of folly for a dream cometh through a multitude of business and a fools voice is known by multitude of words Eccl. 5.3 and in the multitude of dreams and many words are divers vanities but fear thou God vers 7. as if multitude of words were inconsistent with the fear of God for to that purpose the words sound We cannot well speak too little unless we speak by command from God and in obedience to it Therefore 2. If we will or must be speaking let us speak as we ought let our words be wholesom words such as carry Physick and health in them safe and sound speech that may not be gain-said nor reproved that may do no hurt but that may do good We should speak that which is good to edifie men that which is good for our selves and others either naturally civilly morally or spiritually good as occasion offers and requires I intend no particular enumeration of Tongue-sins to be avoided nor any distinct and particular Discourse about speaking and ordering our Tongues but only to hint these things in general leaving the particular Application and Improvement to be made by every man as his own case calls for and therefore to conclude this I shall commend but these two things in relation hereunto 1. Look well to your hearts if they be not well kept your tongues will be ill kept and therefore 't is said Prov. 4.23 keep thine heart with all diligence or as 't is in the Hebrew above all keeping it needs more keeping then any thing else for all the rest are at the hearts dispose both faculties and members therefore keep a strict watch and strong guard over thine heart the speaking of the tongue is from the musing of the heart which is as fire in the bosom that cannot be hid but will break out into a flame of words as the Phrases are used Psal 39.3 when thou art heart-full thy mouth will run over and if the fountain of thy heart be bitter the streams of thy words cannot be sweet When Holy David prayed that the words of his mouth might be acceptable he prays for this in relation to it Let the meditations of my heart be acceptable Psal 19.14 If the latter viz. our meditations be not the former viz our words are not like to be acceptable When our heart speaks our words our words speak our heart and 't is but one thing and no sooner doth our heart indite a good matter but our tongue will be as the Pen of a ready Writer Psal 45.1 The heart of the wise teacheth his mouth Prov 16.23 the Hebrew is maketh his mouth wise the fool speaks with an open mouth any thing that 's uppermost but a wise man opens his mouth and speaks gravely wisely and upon deliberation The mouth needs going to School and if we will have it wise let us get it a wise heart to be its Tutor to teach it the art and grace of speaking wisely and well the heart of the wise teacheth his mouth 2. Pray to God for prayer is the means-general for preservation and sanctification of heart tongue and life lift up thy heart and soul to him and pray as Psal 19.14 of which I newly spake and say as Psal 51.15 O Lord open thou my lips and my mouth shall shew forth thy praise and as Psal 71.8 let my mouth be filled with thy praise and with thine honour all the day And again Psal 141.3 4. set a watch O Lord before my mouth and keep the door of my lips and incline not my heart to any evil thing That 's
sober-minded flee then all these and any other youthful lusts make the most haste you can from them not only creep or go or run or ride but flee Are you old hear then ye old men Joel 1.2 what shall we hear that in Titus 2.2 take heed of old age sins old age lusts concupiscentia non senescit when men are dying and have one leg in the grave when they are about to give up the Ghost yet like the Thief on the Cross they will be sinning Take heed of Solomons old age sin a kind of dotage which suffered him to apostatize 1 Kings 11.3 be sound in the faith as in Titus 2.2 take heed of the peevishness of old age be patient saith the Text take heed of the covetousness of old age be charitable saith the Text. Be fruitful in your old age that your latter end may be better then your beginning and the better because it may be your beginning was bad and that your last days may be your best days and so you may dye in a good old age which is best so when you dye good in an old age and are such as St. Paul the aged who had finished his course 't is a Crown and Glory to be an old good Disciple as Mnason was Acts 21.16 2. Relation-sins Take heed of the sins which men and women are guilty of as they are relatives and stand in relation to one another art thou husband or wife take heed of being false to or but faining of love art parent or child art master or servant take heed of the sins which do attend either of the relations wherein thou standest I had thought indeed to have particularized the sins but they are so commonly written of and known that I shall forbear that and only hint this direction and counsel which I have often thought may be of great good use viz. That every relative person as husband wife c. would read and if they can write out and pray that God would write in their hearts the several directions which the Scripture so frequently and abundantly gives to all relations and keep them before their as holy David did the loving-kindness of God before his eyes that they may walk in the truth Relative Duties are too little minded but if we did consider that we are that and usually but that really which we are relatively 't would hugely oblige and quicken us to be relatively good 'T is not like that they are good Christians who are bad husbands or wives bad parents or children bad superiors or inferiors in their places 3. Place-sins Take heed of the sins of the age country and places where you live there are sins as 't were appropriated to some ages and countries as to them of the latter and last days see 1 Tim. 4 1-4 and 2 Tim. 3 1-5 When sin becomes Epidemical 't is the less abstained from for few but very good persons care to be singular when sins are as 't were the custom and fashion of the country most will be sinners especially if it be countenanced by the examples of great ones But as we should not be conformed to this world at large so not to any part of it Is there any sin by which the Land is defiled for which the Land mourns and is ready to spue out the Inhabitants thereof for it Levit. 18.27 28. take heed thou be not found guilty but be one of the mourners which God will set a mark upon Ezek. 9.4 When Formality Hypocrifie and Apostacy are in sashion be cautious not to sin any of these ways no more then by swearing drunkenness and uncleanness though they be common and uncontrouled Take heed of minding the favour and praise of men more then or without the favour and praise of God which Hypocrites and none but Hypocrites do Joh 12.42 43. Daniel and the three Children would not sin for fashions-sake no though they were commanded to sin And the Apostles made their appeal to them that would have had them sin saying Whether it be better to obey God or man judge ye Acts 4.18 19 20. 'T is God will judge us and not men and he only hath absolute authority over us to command what he please and therefore our chief care should be to please him We shall find that the best way to please all or to displease any with least danger ' is to please him who is all in all Though therefore any should think it strange that ye run not with them to the same excess of riot and speak evil of you 1 Pet. 4.4 answer them as Joseph did his Mistress how shall I do this wickedness and sin against God Gen. 39.9 and tell them as the Apostle doth 1 Pet. 4.5 that thou and they must give an account to him who is ready to judge the quick and the dead seeing therefore the end of all things is at hand let us be sober and watch unto prayer for so 't is added in vers 7. as Holy David did when they spake evil of him fought against him without a cause and for his love became his adversaries Psal 109. 2-4 4. Calling-sins Take heed of the sins that attend your Callings Occupations and Trades and here I premise 1. That every man should as was toucht above have a Calling to follow and follow his Calling God hath given no man a dispensation to be idle the rule is 2 Thes 3.10 and that by command if any will not that can work neither should he eat and if this rule were observed I am afraid that more rich then poor would go with hungry stomachs and empty bellies Of idleness comes no good but to be sure a great deal of evil They that are at work are not at leisure to sin but they that are idle are at leisure to do nothing but to sin Adam in innocency that better then golden age had his Calling and Employment he was a Gardner * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cultivator of the ground or an Husbandman Gen. 2.15 The Angels of Heaven are not without their Calâ—ing when they are abroad here on earth they are ministring Spirits Heb. 1.14 and when at home in Heaven they rest not day or night from praising God as one of the Greek Fathers expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their service and calling is to sing Songs and Psalms of praise I may therefore say Take heed of the sin of being without a Calling or of having no Calling especially you that are young and strong to labour 2. No mans Calling necessitates him to sin there 's many a Trade of which I scruple not to say 't is no Calling many make Trades for a livelibood of that which is no Calling Harlotry and Thieving are no Callings for we are called not to uncleanness but to holiness and as to lawful Callings sin is but accidental and springs up more from our inclination then 't is occasioned by our Callings Necessities are things that