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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64834	Sin, the plague of plagues, or, Sinful sin the worst of evils a treatise of sins tryal and arraignment, wherein sin is accused for being, proved to be, and condemned for being exceeding sinful : and that 1. as against God, his nature, attributes, works, will, law, image, people, glory and existence, 2. as against man, his good and welfare of body and soul, in this life, and that to come : with the use and improvement to be made of this doctrine, that men may not be damned, but saved, &c. : being the substance of many sermons preached many years ago in Southwark / by Ralph Venning ...	Venning, Ralph, 1621?-1674.	1669 (1669)	Wing V226; ESTC R38391	212,020	400

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 desp●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 W●tnesses to prove this Charge against Sin to be

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 ●s a troublesome thing to sinners and therefore ●hey say to him depart from us Job 21.14 and ●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 d● te what 's said of sin is to be consider'd by the sinner and is meant of thine and my sin Shal● I not plead for God and thy Soul and entrea● thee to be on Gods side and depart from th● Tents of wickedness Poor Soul Canst thou fin● it in thine heart to hug and imbrace such a Monster as this is Wilt thou love that which hate● God and which God hates God forbid Wi●● thou joyn thy self to that which is nothing bu● contrariety to God and all that 's good Oh sa● to this Idol yea to this Devil Get hence wha● have I to do with thee thou Elymas Sorcere● thou full of all malignity and mischief tho● Child yea Father of the Devil thou that art th● 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 grie● the God of all my joy to displease the God 〈◊〉 all my comfort to vex the God of all my co●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 ●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 o● 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 soone● 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 conscien●● told him that he was naked and destitute o● 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

from them yet it is the lea●● for they must part not only with these things but the joy pleasure and delight they had from them These things are most considerable for the use and comfort of them The rich man Luke 12. cheer'd himself not in having much goods but that he expected ease and mirth from them The wicked spend their daies in mirth Job 21.12 and have a brave time on 't as they think they sing care away all the day long and refresh themselves with Requiems and Placebo Songs they chant at the Viol c. and though indeed this frolick joy be a misery of it self for what truer misery then false joy their laughter being but madness yet 't is the best they have in this world But this also must be parted with these crackling of thorns will go out and their mirth will end in woe their joy in sorrow their light in darkness and 't will add to their grief in hell that they were so merry on earth When this evil day comes they will say there 's no pleasure in remembring their good daies It seems Dives was loath to think of this and therefore Abraham saith Son remember but 't was a sad remembrance to remember good as lost and gone for ever they will say then as Adrian did Animula vagula blandula quo vadis non ut soles dabis jocos Oh my poor soul thou wilt laugh and joke and droll no more 3 3 Pat wi●h their peace and ●●cu●i●y or their ins●●sibility They must suffer the loss of all their peace 'T is true● the wicked here have no real and solid peace for there is no peace to the wicked saith my God Isa 48.22 and 57.21 but they have that which they call peace and which is to them instead of peace viz. security and stupidity a seared and benum'd conscience and because of this they think they are in peace but when they come to hell all this will be otherwise Conscience that was sear'd as with a red h●t iron here will feel the flames there and startle at it They that met with no trouble here will be consumed with terrors there Psal 73.13 There are no seared consciences in hell they are all tender and sensible there Then will Conscience awake and rouse up like a Lyon or gnaw like a worm That they shall no longer have the little ease of dissembling their pain as they were wo●● to do here 4 4 With their hope Sinners then must lose the hopes they had of heaven Wicked men have no reason to hope for heaven and yet they will hope though against hope as Abraham and good men hope against hope when they have Gods promise so the wicked hope against hope notwithstanding Gods threatning they will be building their hopes as high as heaven though they build on the Sand and without a foundation but this house must fall and the fall will be great from the hopes of heaven into hell Mat. 7.22 27. The hope of Gods people keeps their heart from breaking and it shall never be ashamed but this hope of sinners will break their heart in hell for there 't will be asham'd when the wicked dies his expectation shall perish and the hope of unjust men perisheth Prov. 11.7 Their hope shall be as the giving up of the Ghost Job 11.20 The Hypocrites hope shall perish and his trust is but as a Spiders web he shall lean upon his house but it shall not stand he shall hold it fast but it shall not endure Job 8 13.-15 where will the hope of hypocrites be when God taketh away his soul will God hear his cry when trouble comes upon him No no he will not Job 27.8 9. 5 They must part from 5 From all good company and suffer the loss of all good company they shall no more have the company of one good man in this world the wicked fare the better for Gods people being among them and though they despise and scoff at them and think them not worthy to live yet God himself assures us that the world is not worthy of their converse they are too good for this world Hebr. 11.38 yea though the wicked count good and holy mens lives to be folly and madness yet when they come to die they would be glad with all their hearts that their souls might be in as good a condition as theirs after death Balaam that wicked wretch who loved the wages of and lived in unrighteousness all his daies yet could wish to die the death of the righteous and that his latter end Hebr. his afterward or after state might be as theirs Numb 23.10 Then they would be glad to take hold of the shirt of a Jew one that is so inwardly Rom. 2.28 29. and say we will go with you for God is with you but they will find a great Gulf fixed between them Heaven will not hold any of the wicked nor shall Hell have any of the righteous to hold The wicked shall not stand in judgment nor sinners in the Congregation of the righteous Psa 1.5 Here below they may through in the bad among the good but hereafter God will find them out and separate them and though now many a sinner may separate from the world to joyn with Saints yet then God will separate them from Saints and joyn with sinners and devils they shall be excommunicated from the society of Saints and be deliver'd up to Satan the Executioner of Gods wrath and vengeance and shall have no company but the damned Crew 6 6 They must be without the heaven they hoped for They must be not only without their hopes of heaven but without heaven which they hoped for to have parted with their hopes for possession had been no loss but gain but to part with their hopes and with heaven too is a double loss Whatever shall be the Saints portion they must go without it and be no sharers in it in the least degree And though perhaps as some think the wicked may be permitted to look into heaven as Dives saw Lazarus in Abrahams bosom yet it will be but to heighten the depth of their misery by letting them see what they by their sin have deprived themselves of To lose Heaven is to lose a Kingdome and glory more worth and glorious than all the Kingdomes of this world and their several glories united in one 't is to part with Rest Sabbatisme for so 't is called Sabbaths they cared not for while they lived and Sabbatisme or rest they will have none when they die They gloried in their shame in this world and they shall have shame enough but no glory in the world to come The thoughts of their having been happy though but in conceit and that others are really happy and for ever but they excluded from any share in any happiness 't will cut them to the heart 7 They must suffer the loss of God himself 7 They must

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

1 Joh. 2.1 2. the very Doctrine of Grace and interest in the death of Christ is the great obligation upon them not to sin Read 〈◊〉 6.2 Cor. 5.15 Titus 2.11 12. the assurance of glory is an engagement to mortification Col. 3 4 5. when Christ who is our life shall appear then shall we appear with him in glory what then May we therefore gratifie corruption and live as we list Oh no but mortifie therefore c. though there be promises of forgiveness to him that confesseth his sin yet a godly man dare not sin and buy repentance at so dear a rate When S. John had said that if we confess our sin God is faithful and not only merciful but just to forgive us our sin and the blood of Jesus Christ shall cleanse us from all yet he adds these things I write that you sin not 1 Joh. 1.9 with 1 Joh. 2.1 nay they dare not sin that good may come of it nor tell a lye though the truth of God may thereby abound unto God his glory Rom. 3.7 8. 4 They witness that sin is an abominable thing by this the care they take and the means they use to prevent sin that they may not sin 1 They maintain a continual war against the devil world and flesh because they would not sin as much as they good souls love peace yet they live in war I and live in war to preserve their peace on which sin would make a breach Godly men would not hate the devil but that he is a sinner and tempts them to sin they would not hate their own flesh or Father and Mother but to prevent sinning Of this war you may read Rom. 7. and Gal. 5.17 They are fain to fight their way to heaven from day to day and duty to duty and are at great cost and charges pains and watchings to keep this war on foot and all that they may not sin 2 They are praying always that they may not sin Oh our Father lead us not into 〈…〉 on but deliver us from evil though temptations be no sins yet they are the way to sins and therefore they pray that if possible they might not be tempted Psa 119.113 Let not any iniquity have dominion over me saith good King David keep me from presumption that I may be upright c. Psa 19. yea 't is their joynt supplication thy will be done on earth as 't is in heaven 3 They hide the word of God in their heart as an antidote that they may not sin Psal 119.11 and when Princes persecuted this holy man without a cause yet he durst not meditate revenge but his heart stood in awe of the word which he had hid there Psa 119 161. 4 That they may not sin they abstain from appearances and occasions of evil Job made a covenant with his eyes Job 31.1 King David said he would take heed to his ways that he might not sin with his tongue Psa 39.1 that is that he might be perfectly holy in the sense of Saint James's phrase Ch. 3.2 If any man offend not in word the same is a perfect man a great Commander of himself and able to bridle the whole body which is the expression used in the forequoted Psalm when chast Joseph met with a tempting Mistris 't is said of him he hearkned not unto her not only not to lye with her but not to be with her Gen. 39.10 but fled as from a plague or devil v 12. By all these things to name no more it clearly appears that in the esteem of good men sin is an ex●eeding impious and pernicious thing But I am sensible there will be two exceptions made against this witness of these men 1 A posse from what may be it may be sin and sinners will say 't is true these men did reprove sin and condemn it in others and endeavour'd to prevent their own but was it for the ugliness of sin or some inconveniences that might else befall them was it because sin was sinful or for some other reasons 2 Ab esse from what is though you would make us believe that godly men are such Ermins such nice and tender things as if they could not endure any uncleanness though you make them so shy and strict as if they would not come near a sin yet 't is apparent they have sinned yea the very men whose instances you please your self in and make them patterns to and Patrons of all the rest Before we can proceed these Amasaes must be removed out of the way and therefore for the removal of the first I answer That though good men as Joseph did make use of all manner of arguments to keep themselve and others from sin yet it is sin as sin that they abhor as ugly and abominable though there were no affliction no hell no wrath yet would regenerate and new-born men declaim against and hate sin As appears 1 By this that the main thing which keeps them from committing it or which they repent for having committed it is that it is against God when Joseph had muster'd up many arguments this was the prevailing one with him how shall I do this wickedness and sin against God Gen. 39.9 against the will and glory of God Job tells us he durst not sin why not why because 't was against God as well as against himself Job 31 1.-4 and in their repentance after a sin this goes most to their heart that they have sinned against God Psa 51.4 Against thee thee only have I sinned how so Surely David had sinned against Vriah and against Bathsheba and against himself his bones as well as conscience felt it Oh but this goes most to the heart that 't was against God it grieves him more that God was displeased by him then that God was displeased with him he puts in twice as much of that consideration as of any other ingredient and as to others his tears run down like rivers not so much because men kept not his as because they kept not Gods Laws 2 By this because they abhor all sin all kinds and all degrees of sin Surely we may conclude that they who hate all sin hate sin as sin this godly men do and only godly men do and godly men always do it so far as godliness acts in power in them 't is the prayer in Psal 119.133 order my steps all and every of my steps in thy word and let not any not any i.e. none iniquity have dominion over me from the highest to the lowest from the greatest to the least let not any one iniquity have dominion over me Some other men abhor some sins as Atheisme blasphemy idolatry murther c. but pride and wantonness c. are pleasant to them as meat and drink Now this is no argument that they hate sin as sin he that hates sin as sin hates all sin and I think it may be inverted truly he that hates all sin hates sin as sin 3

may distasie it and to Plays to see the folly of them but who would be a burnt child to dread the fir●● '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 mise●●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 accuse●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 G●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 devill●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

139.17 18. If vanity get possession in the morning 't will strive to keep it all the day Quo semel est imbuta recent servabit odorem testa diu what the vessel is first seasoned with it reserves a tang of it long after Take a good mornings-draught to prevent the windy vapours of vain thoughts as soon as thou wakest there are many Fidlers at thy Chamber door to sing thee wanton Songs but listen not to them tell them and all the Suitors and Clients that sollicite thee that thou art otherwise engaged and hast business of consequence to mind listen not to any Syrens stop thine ear against all such Charmers though they chant and charm never so pleasingly for it can never be wisely nor to advantage Thus if when thou awakest thou art with God in meditation thou art like when thou risest to walk with God in thy whole conversation and to be in the fear of the Lord all the day long 4. If this do not do but they haunt thee still and like flies that are beaten off yet they return again then chide and check them use severity and sharpness we are alas that we are but too indulgent courteous and gentle to these bold intruding Travellers for so they are called 2 Sam. 12.4 There came a Traveller to the rich man a lust to David in the case of Bathsheba for to that it refers and he killed anothers Lamb for this Traveller this lust if he had but examined it he would have found it a Spye or a Vagabond which should not have been feasted but sent to the Whipping-post The reason we have so many Pedlars come to our doors is because we use to buy and take their trifles and the reason so many of these wandring Beggars and Gipsies knock at our door is because we give them alms and lodging if we did but frown on them and execute the Law upon them we should probably have none or less of their company 5. Turn away thine eyes from beholding vanity avoid occasions and appearances of evil for the world is cheated by appearances and shews and men become thieves occasio facit furem when occasion is offered them who without it would not perhaps have thought of being so As the heart inflames the eye so the eye affects and inflames the heart Curiosity to see and hear lascivious pictures and wanton songs hath often induced persons to think such thoughts and to do such things as else they would scarce have dreamt of vain objects and vain discourses ingender vain fancies and imaginations and so proceed and increase to more ungodliness 2 Tim. 2.16 Therefore the Apostle would not that Christians should tell stories of fornication uncleanness or covetousness they should not be so much as named or mentioned Eph. 5.3 such stories though but Romantick yet leave ill impressions on the sancies of men There needs to be a strict watch over eyes and ears as ever we would preserve our hearts and thoughts to be pure and chast lest we tempt the Tempter to tempt us and make our hearts worse by occasion and custom then they are by nature which made King David beg of God to turn away his eyes from beholding vanity Psal 119.37 and good Job was so much afraid of himself that he made a Covenant with his eyes lest he should think unbecomingly of a maid Looking produceth lusting as lusting puts on looking Mat. 5.28 6. Take heed of Idleness every man should have a Calling to follow and follow his Calling which is an excellent preservative from evil thoughts Idle persons have no business but to sin and they that follow their Callings have no leisure to sin their thoughts are too intent to be diverted Time lies heavy on some mens hands for want of imployment and therefore they become busie-bodies gadding and wandring about as their Fancy or the Devil like a wind doth drive them or like a Decoy doth draw and allure them 1 Tim. 5 13-15 yea these idlers or busie-bodies are joyned with evil doers thieves and murtherers 1 Pet. 4.15 they know that their time doth and will pass away but they know not how to pass it away 〈◊〉 so that come what temptation will come they seem to be ready the wink of an eye the holding up of a finger prevails with them they follow the Devils whistle and dance after his Pipe they spend their days like Vagrants and their life is a meer diversion from that which is the business of it they cannot endure to be with themselves and therefore visit away most impertinently their precious time and adventure the loss of their precious souls by becoming sinners for company Our thoughts are so active and restless that something or other they will be doing and like unruly soldiers if others employ them not well they will employ themselves ill God hath therefore in mercy appointed us Callings to take up our thoughts that they may be not only innocent but profitable to our selves and others Paradise had and Heaven also will not be without employment Idleness is an hour of temptation and we can have no excuse to stand idle in the market-place when God himself offers to imploy us The best way to rid our ground of weeds is to till it and the best way to free our hearts from evil thoughts is good imployment only remember that thy particular Calling must not justle out nor intrench upon thy general nor thy being a Tradesman make thee forget that thy conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy Trading must be for Heaven ' I would be ill with thee to mind what 's convenient and forget what 's necessary Let Maries one thing be preferr'd before Martha's many 7. Love God and his Law much and thy thoughts will be much upon him and it the love of God will fi●d thy heart work enough to do he that delights in God and his Law will find occasion enough to meditate therein and pleasure enough in meditating thereof day and night Psal 1.2 Psal 119.97 your soul will be where it loves and where your treasure is there your heart and thoughts will be Mat. 6.21 set your affections on things above and when once your love is setled your thoughts will center and dwell there Love will make you watchful and fearful lest you should offend the Beloved of your Soul 't will make you angry with and cause you to hate all the sinful thoughts that would attempt to withdraw you or to divert you and 't will make you like a tree planted by the rivers side exceeding and beautifully fruitful for you will be so in season and 't is meditation that 's there likened to the watering of the river and that meditation flows from delight and that from love as you may see Psal 1.2 3. Thus wilt thou grow up and prosper and so much that thy leaf shall not fade or wither vers 3. Thus I have endeavoured to discover the sinfulness and endeavoured the prevention of

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 Cal●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