desert and therefore though its punishment be so 't is but just Seeing sin contains all evil 't is not strange that its punishment should be answerable and proportionate That all sin should undergo all misery is not unjust God renders sufferings to man but according to his doings Jer. 17.10 3. The judgment of God is just if we consider the state of sinners wherein they dye which is a state of impenitency and they have thereby treasured up this wrath against the day of wrath and revelation of the righteous judgment of God Rom. 2.5 They that dye impenitent continue as they dye and so consequently do sin and are impenitent for ever and is it or shall it seem unreasonable that everlasting sinning should be everlastingly punished 'T is no severity in God to damn such men for ever let man repair the injury he hath done and pay the debt he owes God to the utmost farthing and he shall go free if he say he cannot that 's his crime as well as misery for he might have chosen whether he would have done the injury and run into this debt Beside he cannot plead satisfaction made by Christ for he made none for final unbelief and impenitency and this man never accepting Christ on Gospel-terms cannot plead his Name or Righteousness to God and there is not Salvation in any other so that upon all accounts sins sinfulness clears the Justice and Judgments of God But though Gods Judgment be just how great soever on sinners yet he is pleased to pardon and forgive some sinners and therefore I shall thirdly shew how precious a mercy forgiveness of sin is Forgiveness of sin a wonder of mercy and that 't is a wonder that any is pardoned The preciousness of this mercy viz. forgiveness of sins appears in this That 't is 1 New Covenant-mercy the new Covenant is called a better Covenant and its Promises better Promises Heb. 8.6 the old Covenant that of works vouchsafed no pardon but this is the mercy of the new Covenant viz. that of grace Heb. 8 12. Forgiveness of sins is 2 The fruit of the precious blood of Christ which was shed to this end that must needs be precious that cost so great a price 1 Pet. 1 18. we were redeemed with no less then blood and no worse blood then that of the Lamb and Son of God which Redemption is called Forgiveness of sins Eph. 1.7 Col. 1.14 Yea 3 By forgiveness of sins we have the knowledge of Salvation pardoned and saved Luke 1.77 they that have their sins remitted are blest and shall be blessed Rom. 4.8 And then 4 By this mercy of sins forgiveness we have ease and rest for our souls and cause to be of good theer the sense of pardon will take away the sense of pain Isa 33 24. what sick when pardoned no I am no more sick when sin is taken away the abiding of sickness is as nothing The sense of sin makes us sick but the sense of pardon makes us well that we can say as Psal 116.7 return my soul unto thy rest for the Lord hath dealt bountifully with thee a man sensible of sin and not of pardon can hardly sleep or take any rest but when the joyful sound of a pardon is proclaimed and received the soul justified by faith hath peace with God and within himself and is at rest Though the sick of the palsie was not cured yet he had cause to be of good cheer because his sins were forgiven him Mat. 9.2 This is called speaking comfortably or to the heart Isa 40.1 2. comfort ye comfort ye my people speak comfortably to Ierusalem tell her that her warfare is accomplished is that all no but which iâ— more tell her that her iniquity is pardoned 'T is a greater comfort to hear that our sins are pardoned thâ—n that our afflictions are at an end it makes us able as well as willing to undergo affliction sufferings and persecutions Now if we consider what a sinful thing sin is against God how displeasing to him 't is a wonderful thing that God should pardon any manâ— sin God doth more then man can do for himself or expect that God should do for him yea it costs God more witness the blood of Christ and requires more of his power then to heal all our diseases and bestow all the good of this world upon us Our Saviour tells us 't is easier to say to an impotent man Arise take up thy bed and walk then to say Thy sins are forgiven thee and 't is a declaration of his power Mat. 9.5 and when Moses prays for pardon of Israels sin saith he let the power of the Lord be great Numb 14.17 19. 't is called Riches of mercy Eph. 2.4 and great love and such power as by which Christ was and we are raised from the dead Col. 2.13 Eph. 1.7 Oh who is a God likâ— unto thee that pardonest iniquity Micah 7.18 This is the Mystery that Angels pry into and admire 1 Pet. 1.12 God doth as 't were act against his own word Gen. 2.17 he revokes his threatning 't is more then we could ask or think 't is beyond our reach as 't is exprest Iâ—â— 55.7 8 9. Men when sensible of sin can hardly belleve that God will or can do it but are apt to say as Cain our iniquity is greater then can be forgiven Mans mercy is large when it reacheth to seven times what is God then that reacheth to more then seventy times seven in a day Mat. 18.21 When good men have prayed Lord forgive them not Isa 2.9 Jer. 18.23 yet God hath pardoned and when himself was so put to it as to say How shall I pardon thee for this Jer. 5 3. yet God offers it and teacheth men what to say to him in such cases Hos 14.1 4. that it may be done 4. I infer from hence Sin not to be committed oâ— any terms whatsoever that no sin is to be committed on any terms or on any account or reason whatsoever because 't is contrary to God against his will and glory this reason over-ballanceth and out-weighs any reason that can be given for sinning let sin and sinners plead never so plausibly how gainful or pleasureful sin is yet as 't was said of a Roman Embassador Romanus tamen 't is a sin i. e. 't is against God which is a greater reason why it should not then any can be alledged why it should be committed or so much as debated whether it should or not for no reason can equal this that 't is against God 'T is a common saying by which persons excuse their own and other mens sins that they are no mans foes but their own they wrong none but themselves if that were as true as 't is false yet therefore sin should not be committed but sinners are Gods foes they are injurious to God which is more then being so to any other or themselves as we should do good not
when the Angel of Ephesus left his first love he left also his first works Rev. 2.4 5. When love grows cold practice becomes dead Prov. 26.13 14 15. the slothful man saith there is a Lyon in the way ask him why do not you arise and walk with God why do not you go forth and serve God Oh saith he there is a Lyon in the way there is danger in it when this is but his conceit as 't is vers 16. as the door turneth upon the hinges so doth the slothful upon his bed how is that why first one way then another he cannot rest on his bed of idleness and yet is loth to rise and therefore turns him to this and t'other side and if after much ado and many a yawn he get up then he hides his hand in his bosom 't is cold weather and he is grieved to bring it twice to his mouth though it be to feed himself This is the guise of idle and slâ—thful people yea Professors we are to do what we do with our might and how can that be while our hand is in our bosom for shame take it out for as he that having put his hand to the plow looks back so he that puts not his hand to the plow will be found unfit for the Work and Kingdom of God he shall beg in harvest but have nothing In the great day of recompense these slothful ones will learn to pray and beg saying Lord Lord open to us but they shall have nothing viz. of that which they beg no door opened to let them into the House of God where is bread enough I remember I said that sins of omission made way for sins of commission and 't is but too true Johs friends hearing such unsaint-like language from him as cursing concluded that he omitted praying thou restrainest prayer from God Job 15.4 When men neglect Duty they do usually fall into sin to carry on this by the story of the slothful see Prov. 24.30 I went by the field of the slothful and what did he observe Lo it was all grown over with thorns nettles covered the face thereof and the stone-wall was broken down alas Eden becomes a wilderness and Paradise a desart the poor soul is under the curse it brings forth grieving thorns and pricking bryars and stinging nettles and is again nigh unto more cursing for bringing this forth Heb. 6.8 Sin comes on by degrees it seems modest at first do but omit then it grows bold and bids thee commit and so from omission to commission till at last the man become a man of sin and a son of perdition vir perditus an hopeless desperate lost and undone man Yet again to shew the worst of it which follows hereupon such persons are frequently given up as Rom. 1.21 their first sin was not glorisying God as God and then not being thankful they became vain being vain they were darkned thence they became fools and so on to abominable Idolatries and at last it came to this that God gave them up vers 24. Oh the danger of sins of omission one makes way for another and thence they proceed to commission till they be given up and cursed 5. The more knowledge of any Duty we have the more clear 't is and the more we are convinced of it the more is the omission of thaâ— Duty aggravated the clearer the light is thâ— greater the sin of not receiving it this is the condemnation Joh. 3.19 If Christ had not come their sin had not been so great but now not to believe is to be without excuse Joh. 15.22 24. If God had not told us what we ought to do we might have made excuse and said Had we known better we would have done better but God hath shewn thee O man what is good Micah 6.8 and that not only by his Works but by his Word and if the knowledge of him by them only aggravated their sin as it did Rom. 1.21 how greatly will their sin be aggravated that neglect so great Salvation which at first was preacht by the Lord Jesus Christ and afterward confirmed by them that heard him God bearing them witness with signs and wonders divers miracles and gifts of the holy Ghost as 't is Heb. 2.3 4. To him that knows to do good and doth it not to him it is sin a great sin an hainous sin sin with a witness It may be sin to another that knows not to do good but not so great a sin as 't is to him that knows and therefore he that knew not his masters will was beaten but with a few stripes but he that knew it and did it not was beaten with many Luke 12.47 48. The Jews had wont to abate one of the forty stripes which the Law allowed and that to St. Paul as much as they hated him for of them twice he received forty stripes save one 2 Cor. 11.24 But he that knows his masters will and doth it not nor prepares himseâ—f shall be beaten with many stripes with the full number without abatement or mitigation the total sum of the Law shall be inflicted on him 6. Sins of omission if in the view of others are evil examples as sins of commission are a man may do a great deal of hurt by not doing good we are commanded to let our good works shine before others Mat. 5.16 and to be examples of faith and charity unto others to be presidents of good works Titus 3.8 for so the word signifies in that place The world is led by the eye as much if not more then by the ear and are as much prevailed with by examples as they are by precepts and are on the other hand very inclinable to think that they may do what others especially their betters do if rich men give but little others that are not so rich and yet able to give think they may be excused if they give nothing to the poor If the parents neglect prayer the children scarce think it their duty to pray As 't is an excellent thing to be an examplary Christian it shews that Religion is practicable and tolls men on 't is a dull Jade that will not follow and strive to keep pace when another mettled horse leads the way So 't is sad to be an examplary sinner for such an one hath more sins to answer for then his own even them of other men that were committed by his example 'T is a common plea such learned and knowing men do so and so and why may not I Oh follow not a multitude how mighty wise soever to do evil let us therefore provoke one another to love and good works by our example let us not only shew but lead the way 7. Consider this sins of omission are sins which God hath severely judged men for in this world and for which he will judge men in the great day 'T is observable how severe God hath been to them that have omitted what he
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- 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
SIN THE PLAGVE of PLAGVES 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 SOVTHWARK By Ralph Venning A.M. Prov. 8.36 He that sinneth against me wrongeth his own Soul John 5.14 Sin no more least a worse thing come unto thee London Printed for John Hancock to be sold at his Shop in Bishopsgate-street over against the Exchange next to the White-Lyon and the corner shop in Popes-head-Alley and by T. Parkhurst at the Golden Lyon on London-bridge 1669. Academiae Cantabrigiensis Liber To all that were Hearers and to all that shall be Readers of what 's contained in the following Treatise THE Christian Religion as it exposeth to so it fits for and is suited to Suffering as well as Glory Yea the All-wise God hath so ordered it that while we are on this side the Grave such Graces as suppose Suffering and are preparative to Glory should be most exercised by us which are to act their part and to have their continuance only in this world and which indeed had not had an actual being or existence if Sin had not entred into the world viz. such Graces as are Faith Repentance Hope and Patience There had been no need of Faith for righteousness if we had not lost our own no need of nor occasion for Repentance if we had remained Innocent no room for Hope seeing we had been in a continual sight enjoyment and possession of happiness if we had not sinned nor any use or exercise of Patience when there had been no suffering and none there had been if there had been no Sin The state of Innocency before sin was being in the next degree like to the state of Glory when sin shall be no more and that excludes these and such like things for then sorrow and sighing shall flee away and all tears be wiped from their eyes then Faith shall be turned into Vision and Hope into Fruition suffering and consequently patience shall be at an end as to good and holy men It cannot therefore but be hugely useful and advantageous toward the exciting exercising promoting and perfecting of these Graces to know what an exceeding sinful thing sin is not only that we may suffer well as did Christ Jesus 1 Pet. 2 19.-23 and make Moses's choice Hebr. 11.25 and not that which is charg'd on Job as his Chap. 36 21. But also because if ever we be saved these Graces must be practis'd and that they are not in a capacity to be till sin appear to us as it did to S. Paul an exceeding sinful deceitful and destructive thing And truly as Sinners are not like to be awakened hereunto till the Commandment come as it did to the Apostle and discover it to them so they who are awakened and converted are greatly obliged and no less provokt by it to admire the love and mercy of God and to pay him everlasting gratitudes for their deliverance and salvation from sin But of the usefulness of this Doctrine I speak in the Treatise it self and shall therefore forbear to name any thing more of that Nature in this place As to the Book I have but a few things to say this Treatise was began and almost finish'd before the late Sore and great Plague began and therefore though for a memorial of it I have taken occasion to give it a Name or Title from thence yet it is not calculated particularly thereunto but with a more general aspect upon the universal mischief that Sin hath done mankind as to Soul and Body Time and Eternity it being the root of all evil Corporal Spiritual and Eternal only in relation to that sweeping Beesom of destruction and the dreadful fire from heaven or hell and in several senses from both which since consumed the habitations as the Plague did the Inhabitants before both which I fear are alas but too much forgotten we should consider the operation of Gods hand lifted up to lay it to heart to confess our sin and give him glory For though God in the midst of judgment remembred mercy yet we in the midst of mercy should remember judgment both hands being to lead us to repentance else though the Plague be over and gone and that fire burns no longer yet if the plague of our hearts and not fiery lusts if our sins continue we are far from health and safety If after such deliverances as these we sin as if we were deliver'd to do nothing else or to speak as Ezra doth Ch. 9.13 14. and after all that is come upon us for our evil deeds and for our great trespass seeing that God hath punished us less then our iniquities have deserved and hath given us such deliverance as this should we again break his Commandments and joyn in affinity with the people of with such and the like as our former abominations would not he be angry with us till he have consumed us so that there be none as hitherto through mercy there hath been remnant and escaping but the fire of his wrath may burn to and we burn in the lowermost hell Oh let us hear and fear and do no more so wickedly Deut. 13.11 for sin is so notoriously more then excessively and intollerably evil that as 't is at present the reproach 't will be hereafter the ruine of any people who repent not And what is impenitency but a treasuring up of and growing rich in sin and wrath together Rom. 2 4.-9 and what is that but to be abundantly damned As to this Subject I am well aware that several pious and learned men have treated of it but that is no discouragement to their Successors to do so too no more then 't was to S. Luke Ch. 1.1 2 3. to write the Gospel of which others had written before him And indeed what is the Gospel of S. Matthew Mark Luke and John but the same Gospel published with some little variety The Apostle S. Peter wrote of the same things which S. Paul had done 2 Pet. 3.15 and they both wrote of the same things over and again Phil. 3.1 2 Pet. 1.12 13. And Jude the Brother of James as v. 1. did transcribe or at least Epitomize a great part of S. Peters second Epistle almost in terminis verbatim word for word I remember S. Austin somewhere gives his advice to have the same things published by several men that by the interest relation and affection which they have in the world truths may come to the more hands which else would be confined and well high
God Levit. 26.21 rebelling against God Is 1.2 rising up against him as an enemy Mich. 2.8 striving and contending with God Is 45.9 despising of God Numb 11.20 it makes men haters of God Rom. 1.30 resisters of God Acts 7.51 sighters against God Acts 5.39 and 23.9 yea blasphemers of God and in sine very Atheists that they say there is no God Psal 14.1 it goes about to ungod God and is by some of the Ancients called Deicidium God-murther or God-killing And though all these things be not acted by every sinful man yet they are not only in the nature of sin yea of every sin more or less but are all of them in the heart of all sinners in their seed and root Mat. 15.19 and what is acted by any man would be acted by every man if God did not restrain some men from it by his power and constrain others to obedience by his love and power as 1 Cor. 5.14 Psa 110.3 Herein then is the desperately wicked nature of sin that it is not only crimen laesae Majostatis High Treason against the Majesty of God but it scorns to confess its crime 't is obstinate and will not that he reign over it 't is not only not subject but 't will not be subject no nor reconciled to God Paâ—ticularâ—y such is its enmity Yet more particularly 1. 1 To his Nature Sin is contrary to the nature of God Gods name is holy and as his name is so is he and his nature all holy yea he is so and cannot but be so And therefore God takes it more ill that men should think him wicked like themselves Psa 50 16-22 then that they think him not to be Psal 14.1 It s said to weary him when men do but say that evil is good in his sight Mal. 2.17 This is the thing God glorieth in that he is holy yea glorious in holiness Exod. 15.11 And Holiness is the Attribute which freeth God from not only evil it self but from all appearance or suspition of evil Were not God holy many of the things which God doth would look unlike him his justice and judgments would look not only like severity but Tyranny were not it and they holy his love in its carriages and behaviours to some people would look like fondness and respecting of persons but that 't is holy his patience would look like a toleration if not approbation of sin but that 't is holy patience c. Thus many acts of God were it not for holiness would appear as seemingly evil as they are really good and be as much suspected by all as they are unjustly censured by some He is holy without spot or blemish or any such thing without any wrinkle or any thing like it as they also that are in Christ shall one day be Eph. 5.27 God is so holy that he cannot sin himself nor be the cause or Author of sin in another he doth not command sin to be committed 't were to cross his nature and will nor approve of any mans sin when 't is committed but hates it with a perfect hatred without iniquity is he and of purer eyes then to behold i. e. approve iniquity Hab. 1.13 On the contrary as God is holy all holy only holy altogether holy and alwayes holy so sin is sinful all sinful only sinful altogether sinful and alwayes sinful Gen. 6.5 In my flesh i. e. in my sinful corrupt nature there dwelleth no good Rom. 7.16 As in God there is no evil so in sin there is no good God is the chiesest of goods and sin is the chiefest of evils as no good can be compared with God for goodness so no evil can be compared with sin for evil 2. 2 To his Attributes Sin is contrary to all the Names and Attributes of God sets it self in opposition to them all 1 It deposeth the Soveraignty of God as much as in it lies it will not that the King of Kings should be in the Throne and govern this world which he hath made 't was by this instinct that Pharaoh said who is the Lord that I should obey his voice to let Israel go I know no Lord above me I will not let Israel go Exod. 5.2 'T is the voice and language of sin Psal 12. our lips are our own who is Lord over us and 't was from hence that the Jews of old said we are Lords we will come no more to thee Jer. 2.31 Thus it attempts to dethrone God! 2 It denies Gods All-sufficiency as if there were not content and satisfaction enough to be had in the enjovment of God but that vanity and wickedness had more of pleasure and profit then he whose wayes are all pleasantness and whose service is the whole of man Every Prodigal that leaves the Fathers house doth practically say 't is better to be elsewhere 3 It dares the Justice of God and challengeth God to do his worst Mal. 3.17 It provokes the Lord to jealousie and tempâ—s him to wrath 4 It disowns his Omniscience Tush say they God sees not nor doth the most High regard 5 It despiseth the riches of Gods goodness Rom. 2.4 6 It turns his Grace into wantonness Jude 4. It will make bold with God and sin because grace abounds In short 't is the Dare of Gods Justice the Rape of his Mercy the Jeer of his Patience the Slight of his Power the Contempt of his Love as one doth prettily express this ugly thing and we may go on and say 't is the Vpbraid of his Providence Psa 50. the Scoff of his Promise 2 Pet. 3.3 4. the Reproach of his Wisdom Is 29.16 and as 't is said of the Man of Sin made up of sin it opposeth and exaits its self above all that 's called God and above all that God is called so that it as God sitteth in the Temple of God shewing it self as if it were God 2 Thes 2.4 3. Sin is contrary to the works of God 3 To his Works as it works contrary unto God so its contrary to Gods works and is called the work of the devil 1 Jo. 3.8 all Gods works were good exceedingly beautiful even to admiration but the works of sin are deformed and monstrously ugly for it works disorder confusion and every thing that 's abominable Sin may be impleaded for all the mischiefs and villanies that have been done in the world 't is the Master of Mis-rule the Author of Sedition the Builder of Babel the Troubler of Israel and all mankind And so contrary is sin to the works of God that it sought and still seeks to undo all that God doth that there might be no seed nor name nor root left him in the earth Every thing works according to its nature operari sequitur esse as the root is so is the fruit and by that every Tree is known whither it be a good Tree or a bad Mat. 7.17 18. God is good and doth good Psa 119.68 Sin is
evil and doth evil yea nothing else so that sin and its works are contrary to God and his works 4. Sin is contrary to the Law and Will of God 4 To his Law yea to all the rules and orders of his appointment There is not one of his Laws which it hath not broken and endeavoured to make void and of none effect yea 't is not only a transgrestion of but a contradiction also to the Will of God When the Son of God came into the world to declare and do his Fathers Will he was encountred by and under-went the contradiction of sinners Hebr. 12.3 who would have made men believe that neither he nor his Doctrine was of God 'T is an Anti-will to Gods Will it sets it self to oppose preaching prayer and all the Institutions of God and that not only out of envy to man that he should not be the better for them but out of enmity to God that he should not be worshipped in the world Now to act contrary to the will and Statutes of God is to act contrary to God himself as may be seen by comparing Levit. 26.14 15. with 21 23 27. and many other places David in fulfilling the Will of God was said to be a man after Gods own heart Acts 13.22 and they that obey the will of sin are said to walk after the heart of sin Ezek. 11.21 5. 5 To his Image Sin is contrary to the Image of God wherein man was made God made man in his own likeness viz. in righteousness and true holiness Eph. 4.24 Now sin is clean contrary to this Image as much unlike it as deformity and ugliness is unlike to handsomness and beauty as darkness is to light as hell to heaven yea and more too Sin is the Devils Image as when God made man he made him in his own image so when the Devil made man sin he thereby made him his own image and likeness and so I conceive the Devil meant that phrase Ye shall be like Gods Elohim Genes 3.5 He did not say nor mean that he should be like the Elohim the Creators as the word is Job 35.10 Eccl. 12.1 the God that made them but like Elohim Gods viz. such as I and my Angels are who once knew good but now know evil both by doing it and suffering the sad effects of it The word Elohim is used not only of God and good Angels but of fallen Angels or Devils 1 Sam. 28.13 And under the covert of this ambiguous and dubious word he craftily abused our first Parents for he well knew that by sinning they could not become like Elohim God above but would become like Elohim the Gods below And alas are we not like Elohim-devils knowing good by loss and evil by the sad and dismal effects thereof Thus he that runs may read the Picture Image and likeness of the Devil in sin sinners are as like the Devil as any thing for he that sinneth is of the Devil 1 John 3.8 not only a servant but a child of the Devil Ye are of your Father the Devil said holy Jesus to the sinful Jews John 8.44 Never was Child more like the Father then a sinner is like the Devil sin hath the nature the complexion the air the features and very behaviour of the Devil 6. 6 To his people Sin is contrary to the people and children of God 'T is true sin cannot hate them so much as God loves them nor do them so much hurt as God can do them good yet out of spite and envy 't will do its worst and hate them because God loves them Gods Children are his Darlings and Favorites dear to him as the apple of his eye in all their afflictions he bears a part and is afflicted and looks upon it as if he himself were treated as they are in this world Acts 9.4 5. Mat. 25 41.-45 Now the nearer and dearer they are to God the more Gods heart is set upon then for good the more sin sets its heart against them for evil Sin is alwayes warring against the Seed of God in them the flesh lusteth against the spirit Gal. 5.17 and warreth against their souls 1 Pet. 2.11 So that by sins ill-will Gods people should neither enjoy nor do any good in this world 't is alwayes provoking the Serpentine Race to make war upon to imprison and persecute even to destruction the little Flock and Remnant of the holy Seed it will not further then rebuked by grace let them have one quiet day it disturbs and interrupts them that they cannot attend upon God without destruction when they would do good a evil is present with them either to keep it undone or to make it ill done it endeavours to spoil all they take in hand and to turn their holy things into iniquity by reason whereof they cry out as greatly opprest wretches that we are who shall deliver us from this body of death Rom. 7. This evil and envious sin is bent also to hinder all it can the comfort welfare and happiness of the Saints Sin like the Devil hath not such an evil eye or aking tooth at all the sinners of the world as it hath at the Saints in the world 't is true the Devil is a man-hater but more a Saint-hater watch for your Adversary the devil seeks whom of you he may devoure as S. Peter tells us 1 Pet. 5.8 And this it doth to cross and thwart God and his design who and which is set upon the happiness of his people 7. 7 To his Glory Sin is contrary to and set against the glory of God and all that should and would give glory to him or hath any tendency thereunto Confession of sin and repentance gives glory to God Jos 7.19 and this sin endeavours to obstruct and hinder It began to practise it on Adam and Eve and still keeps on this trade among the children of men Revel 16.9 Faith would give glory to God now that men may not believe sin imployes the Devil to blind their eyes 2 Cor. 4.4 Good men would do all they do but sin will let them do nothing at all to the glory of God but is ever throwing one dead fly or other into their most precious boxes of oyntment Sin is so malicious that it will not only displease and dishonor God it self but labours to defeat and frustrate the endeavours of all that attempt to do otherwise Might sins desires take place there should not be a person or thing by whom and whereby God should be pleas'd or glorified It gives out false reports of God and goodness layes prejudices and rocks of offence and stumbling in mens wayes that they may be out of love with all that 's good so desperately is it bent against the honor of God 8. 8 To his being Sin as was hinted before is contrary to and opposite against the being and existence of God it makes the sinner wish and endeavour that there
a day And what is our life but as a vapour which soon passeth away I might inlarge here but this may suffice to shew that sin is against all the good man in this life consider'd in a natural sense and now I proceed to shew that sin is against the good of man 2 In a Moral sense 2 In a moral sense for 1 Sin hath degraded man by defiling him and tantum non almost unmann'd him for as our Text speaks of sin as a man so the holy Scripture speaks of man as if he were sin and every man were a man of sin made up of sin whither we consider the outer or inner man Man was a very noble thing made little lower then the Angels Psal 8. But alas by sin he is made almost as low as Devils Man was once a companion for God himself but sin hath separated between God and him sin hath robbed man of his primitive excellency of a Lord he is become a servant yea a slave to creatures to Devils and lusts of all sorts Now this debasement came by defilement which defilement cleaves 1 1 His body defiled To his body for the flesh is silthy 2 Cor. 7.1 and the body needs sanctifying and cleansing 1 Thes 5.23 the body is a body of sin the members are servants to uncleanness and to iniquity Rom. 6.19 Take him from head to foot from the Crown of that to the sole of this there 's no whole because not holy part in him but all filthy and full of putrefactions and sores If we dissect and anatomize man we shall find this but too true for not to name every sin that cleaves to the whole or every part but in a more general way 't is thus said of sinful men their mouth is full of cursing and bitterness with their tongues they use deceit the poyson of Asps is under their lips their throat is an open Sepulchre Rom. â— 13 14. eyes full of adultery 2 Pet. 2.14 the eye-lids haughty Prov. 30.13 ears dull of hearing Hebr. 5.11 yea deaf as the Adder Psa 58.4 5. the forehead is impudent as a brow of brass Is 48.4 both hands are imploid to work iniquity Mic. 7.3 the belly an Idol-God Phil. 3.19 the feet are swift to shed blood Rom. 3.15 and if we look within their inward part is very wickedness Hebr. wickednesses Psa 5.9 the gall is a gall of bitterness in a moral as in a natural sense the spleen is affected yea infected with envy and malice what part is there which is not the seat of one or other evil Yea this defilement cleaves 2 To the Soul 2 His soul defiled which is the principal subject of it 't is not only flesh but spirit that is filthy 2 Cor. 7.1 Gods Image was more in and on the Soul then body of man and sins ambition and envy is to deprive the Soul of this Image righteousness and holiness were stamp'd on mans Soul but sin hath blotted this Image and Superscription which onâ—â— told from whence it came and to whom it belong'd so that man is fallen short of the glory of God and the glory of being Gods it must be new created or renewed till God will own it for his because till then his Image is not legible if it in this sense be at all for there is none righteous no not one Rom. 3.10 'T is not any one faculty only that sin hath defiled but like a strong poyson it soaks and ears through all that whereas all was holy and holiness to the Lord 't is now evil and evil against the Lord Genes 6.5 Every imagination figment or creature of the heart is only evil continually yea the Flood which washt away so many sinners could not wash away sin the same heart remains after the Flood as before Genes 8.21 and as it was with the heart of man from his youth it hath continued to be to this old and decrepit age of the world for to this day there proceeds out of the heart the same evil thoughts words and deeds that then did Mat. 15.20 And from this unclean Fountain issues forth all that defiles the man Sin hath made the heart of man deceitful and desperately wicked Jerem. 17.9 and its hardned in impenitency through the deceitfulness of sin Hebr. 3.12 13. yea though thereby man do nothing but undo himself and treasure up wrath against the day of wrath Rom. 2.5 It makes man obstinate that he will not be saved but will be damned you will not come to me that you may have life Joh. 5.40 As for the Word of the Lord we will not hearken but we will certainly do whatsoever thing goeth forth out of our own mouth Jerem. 44.16 17. and 't is out of the abundance of folly and madness that is in mens hearts and bound up there that they thus speak not only vain thoughts and words but villanous ones bubble and break forth from this corrupt fountain which sets the tongue on fire of hell that the devil could not broach and belch out more horrid blasphemies against God then the tongues and hearts of sinful men It hath defiled and spoiled mans memory and conscience also his memory how treacherous is it as to good but alas too tenacious as to evil The conscience is become an evil conscience and in many a seared conscience Thus all over without and within is man defiled and polluted of which I may speak yet more in another place only at present a little more largely to shew how sin hath almost put out mans eyes and even extinguished the Candle of the Lord how it hath dimned and benighted mans leading faculty the understanding which should shew a man the difference between good and evil and guide him in the way wherein he should walk but is now too often an ignis fatuus that leads men into bogs and ditches into errors and immoralities Sin hath 1 Blinded mans understanding and made him ignorant 2 Depraved his understanding and made him a fool 1 Sin hath darkned mans understanding Iâ—hâ—h 〈◊〉 Darkned mans understanding and made him blind Poor man is wise to do evil but to do good hath no knowledge Jerem. 4.52 yea there is none that understandeth viz. as and what he ought Rom. 3.11 All the workers of iniquity have no knowledge Psal 14.4 Poor man is cover'd with Egyptian thick darkness yea said to be not only dark but darkness in the abstract Eph. 5.8 and which is sad is in love with darkness Joh. 8.19 and his light is darkness Mat. 6.23 That man is in darkness by sin is clear as the light of the Sun by the light of Scripture truth beside that of sad experience for in general when men are converted they are called out of â—nd turned from darkness to light Acts 26.18 1 Pet. 2.9 c. And our Lord Jesus came to be and give light to them that sate in darkness Luke 1.76.79 And indeed none but he can open the
life soul and all to get that which is not bread Isa 55.2 2 Sinners are likened to dogs I shall not run division in this nor persecute the Metaphor in prosecuting the particulars of which there was something said a little before but only to shew that though it were most usual with the Jews to call the Gentiles dogs and our Saviour speaks in their dialect and language when he told the woman that 't was not meet to take the childrens bread and cast it to dogs Mat. 15.26 yet 't is a common name to sinners whither Jews or Gentiles to all without God and Christ for without are dogs Revel 22.15 Upon the whole then 't is but too clear and evident what mischief sin hath done man in thus degrading him by making him a fool a beast a Monster and yet this is not all but 2 Sin hath not only degraded man 2 Sin separates man from God but hath also separated man from God in a moral sense for Acts 17.28 though by nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are his Off-spring and in him we live move and have our being yet morally and spiritually sinners are separated from God and are without God This is a great injury and I may call it the greatest seeing God is mans chiefest good to be separated from him must be his greatest evil and loss There was ever a very great disproportion and distance between God and Man God the Creator and man the creature God Insinite and man finite c. but this was no misery to man 't is sin only sin that hath made a difference and separation between God and man and therefore sinners are said to be afar off Eph. 2.73 for they depart from God and like the Prodigal go into a far Country Luke 15.13 More particularly sin hath separated man 1 1 From the sight of God From the sight and seeing of God Man could talk with God face to face as a man converseth with his friend but woe and alas man cannot see his face and live One of the first discoveries of mans sinfulness and misery by it was that he could not endure but hid himself from the sight yea and the voice of God Genes 3.8 Our happiness lies so much in the sight of God that it hath the name of Beatifical Vision a sight which passeth all sights When our Saviour prays for the happiness of his he doth not only pray that they may be where he is but that they may see his glory Joh. 17.24 And this is the glory which doth not yet appear that we shall be like him for we shall see him as he is 1 Joh. 3.2 They that are regenerate and enlightned from above and are refined and clarified have some glimpses and gradual sights of God and yet 't is comparatively called darkness we see but darkly as 't were his back-parts through a glass which is short of seeing face to face 1 Cor. 13.12 We do live by faith now rather then by sight as the Apostle doth express it 2 Cor. 5.7 'T is true faith is to us instead of our eyes for 't is the evidence of things not seen Hebr. 11.1 and by it we look as Moses did to him who is and to his things which are invisible 2 Cor. 4.18 Seeing then mans happiness lies so much in seeing God what an exceeding great mischief hath sin done to man in separating him from the sight of God that man cannot see God and live whereas the best life is in seeing God 2 Sin hath separated man from the life of God 2 From the life of God not only from living unto God and with God but from living the life of God viz. such a life as God lives which is a life of holiness in perfection and therefore 't is said of sinners that they are alienated from the life of God Eph. 4.18 yea and more that they are dead in sins and trespasses Eph. 2.1 So far from living that they are dead so far from living to God that they live against God so far from living the life of God that they live the life of Devils 'T is according to the Prince of the Power of the Air i.e. the Devil Eph. 1.2 Oh what an injury hath sin done in separating man from the Divine Life and Nature and sinking him into the dregs and death of sin viz. made him dead in sin 3 Sin hath separated man from the love of God 3 From the love of God I speak not now of what love and good will there is in God toward man but of that love and the actual communication thereof which man once had and enjoy'd whereof sin hath not only deprived him but made him the object of his wrath for God is angry with the wicked every day Psal 7.11 and they are by nature the children of wrath Eph. 2.3 4 and therefore said not to be beloved Rom. 9.25 Man was once the object of his love and delight when man came into the world in the likeness of God God lookt on him with delight and was enamour'd of this his Image but sin alas hath made him the object of his wrath Oh injurious sin 4 4 From communion Sin hath separated man from communion with God God and man kept company while man and holiness kept company but when that and man parted then God and man parted the redintegration of any is upon a new account they could not walk together because of this disagreement Amos 3.3 When man left walking in the light of holiness and walked in the darkness of sin fellowship ceased 1 John 1.6 7. 'T is true there is reconciliation and recovery by Jesus Christ but sin did what in it lay to cut man off from all communion with God for ever Oh this spiteful and pernicious sin 5 5 From Covenant-relation Sin separated man from the Covenant-relation wherein he stood unto God so that God had no obligation upon him to own him or look after him to have any thing to do with him but ruine him and what sin did at first it doth if not repented of and pardon'd to this day and therefore sinners called Loammi not my people which is worse then not to be a people 1 Pet. 2.10 and they are without God Promise and Covenant Eph. 2.12 Man can claim nothing of God upon any right or Plea of his own having sinned and therefore are said also to be without hope viz. in themselves Oh what a separation hath sin made in robbing man of God it robs him of all things for all things are ours but so far as God is ours 1 Cor. 3 21.-2 From hence come two great miseries on sinners from God as judgments upon this separation 1 God hideth his face and this follows on the separation as 't is express Is 59.2 Your iniquities have separated you and your God and your sin hath hid his face from you or as the Margin reads it have made him
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-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
duty to honor Father and Mother but still in the Lord it may be a duty to disobey yea to hate father and mother rather then obey them viz. when to obey them will be disobedience to God whither it be better to obey God or man judge you So that God will not allow us to sin to gratifie the greatest persons the nearest and dearest relations 3 God will not allow us to sin though we should professedly do it for his glory Sin can never directly glorifie God and though he know how to bring good out of evil yet he will not that we should sin for him who needs not us much less our sin God will take and is righteous in taking vengeance though our unrighteousness commend and set off the righteousness of God Rom. 3.5 Though the truth of God have more abounded through thy lye yet thou wilt be found a sinner Rom. 3.7 so that for this good evil must not be done v. 8. they that cast out their Brethren saying let God be glorified yet God will put them to shame Is 66.5 And though they thought in putting them to death they should do God good service yet God reckons it as their serving the devil John 16.2 with Rev. 2.10 When Saul excused his sin under the pretence of Sacrifice it was yet called Rebellion and reputed as witchcraft a most abominable thing 1 Sam. 15. Job upbraids his friends with this irreligious piety saith he Job 13.7 Will ye speak wickedly for God and talk deceitfully for him Surely v. 10. he will reprove you for it Sin is so much the worse for being committed in the name of the Lord men thereby do as it were make God to serve the devils designs Nay 〈…〉 will be no excuse that men like 〈…〉 Judâ—â— c. sulfill the conâ—â—el and 〈◊〉 will i.e. determination of God as to what eventually shall be if they sin against his revealed will which is the rule by which men are to walk and to which they ought to be obedient â—o that by all this it plainly appears how that God witnesseth against sin that we may not sin for the good of any nor for any good no not for God 4 4 Threatning God witnesseth against sin by threatning men in case they sin he makes penal Statutes against 〈◊〉 in the day thou eatest the forbidden 〈◊〉 thou shalt surely die If sin were not an â—â—onourable thing surely God would not have 〈…〉 it on such peril on pain of death of 〈…〉 will be said under the execution of 〈…〉 and â—he just judgment of God 〈◊〉 ◠〈…〉 God is 〈◊〉 with the wicked and that wit 〈…〉 angry with 〈…〉 argues and 〈…〉 by them for he 〈◊〉 〈…〉 displease him 〈…〉 is nor that evil 〈…〉 God to 〈…〉 sometime to 〈…〉 judgment 〈…〉 â—â—gry wer◠〈…〉 God would not â—ebuke 〈…〉 who knows the pow 〈…〉 his â—nger and 〈…〉 â—appy they that 〈…〉 do nor withdraw his anger the proud helpers do stoop under him Job 9.13 the helpers of pride so 't is man is apt to be very proud and hath helpers of pride and 't is observeable that the word we read pride signifies strength also to denote that man is very apt to be proud of his strength but all the strong helpers of pride must stoop if he withdraw not his anger The strength of riches Prov. 10.15 the strength of friends and families Psa 49.7 strength and stoutness of spirit must all stoop if his anger break forth if he take but one of his arrows and discharge it against a sinner if he strike him but with one blow of his sword as the phrases are Psa 7 11.-14 Kiss the Son least he be angry and ye perish perishing is at the heels of his anger Psa 2.12 The fear or terror of a King is like the roaring of a Lyon whoso provoketh him to anger sinneth against his own soul Prov. 20.2 Oh what dread is there then from the anger of the King of Kings when God sets our iniquities before him we are consumed by his anger and troubled by his wrath Psa 90.7 Now we infer that if Gods anger be so terrible and 't is sin that makes God angry that certainly sin is extremely sinful contrary to God or else the God of all grace the God of patience whose name is Love would never be so angry at it and for it 5 God witnesseth against sin by this that it 5 Repentâ—â—â— and it only put him upon repenting that he had made man Gen. 6.5 6. God saw that the wickedness of man was great on the earth and that every imagination of the thoughts of his heart was only evil continually and it repented the Lord that he had made man on the earth and it grieved him at his heart and v. 7. God saith It repenteth me that I have made them The repentance of God argues a very great dislike of and displeasure against the wickedness of man Time was though 't were but for a little while that there was no sin and then when God lookt on what he had made he was so far from repenting that 't was wholly hid from his eyes and he was infinitely pleased but when sin had spoil'd the fashion and beauty of his work then indeed he speaking after the manner of men grieves and repents So that 't is not the work of his hand but the work of mans heart that put God on repenting Is God man that he should repent oh what an horrible thing is that which puts the unchangeable God on changing for such a thing repentance is viz. a change It repented the Lord that he had set up Saul to be King 1 Sam. 15. and when men do wickedly God repents that he hath done them good Jer. 18 7.-10 If men do evil against God God repents of the good he hath done men but such is his goodness if men repent of their evil God will repent of the evil he thought to do unto them Now as that must be very good that puts God on repenting of the evil so undoubtedly that must be very evil that puts God on repenting of the good he hath done to man 8 God witnesseth against sin by the many great and severe judgments which he hath executed upon â— Executing judâ—ment as well as threatned to sinners and which he will in all Ages execute on many and to all Eternity on some sinners for what God hath done shews what God will do as the Apostle infers 2 Pet. 2.3 4 5 6. Sinners do hugely mistake God when they say evil is good in his sight or where is the God of judgment Mal. 2.17 and do no less forget themselves and what God hath done when they say all things continue as they were and therefore scoffingly say where is the promise of his coming viz. to judgment 2 Pet. 3. 'T is true if God should judge as fast as men sin the world would be depopulated and at an end quickly But his
be manifested for then they would be reproved by the light Joh. 3.19 20. The abominations of the Ancients of Israel were so abominable that they did them in the dark and thought them hid from God himself Ezek. 8 5.-12 4 That sinners find sin a painful thing and are asham'd on 't is clear by this that they are tormented while taking their pleasure and are stung with eating the honey their conscience accuseth them when it takes them in the very act Rom. 2.15 Even in laughter the heart is sad 't is not only at the end of laughter but in it while at it Prov. 14.13 while men are taking the pleasures of sin they hear a But remember thou must die and go to judgment which chills and cools their heat Eccl. 11.9 We little think what secret sighs and groans are within when wicked men are merry or seem at least to be so from the teeth outward In 2 Sam. 13. you will find no meaner person then a Kings Son vext and tormented with his own passion 2 Sam. 13. he was in a Burning Feaver with lust it made him sick and lean even to being consumptive but it may be said this was because he had not his will was he so when he had Yes and worse too by his own confession for the hatred wherewith he hated her was norâ— then the love wherewith he loved her as much as to say he was more tormented now then before Sin disappoints men they have false joyes but true miseries and suffer rather then enjoy any pleasure from sin they are vext to see how they are cheated This Amnon was now in an hot presently in a cold fit and toss'd as from a Feaver to an Ague cast into the fire and into the water contrary torments sick of love and sick of loathing sick for want of her company and sick of having it discontented at not and at having his will sin pleaseth not men either full or fasting Oh how are they tormented whose desires are great and enjoyments little yea contradictions to what they thought of they expected pleasure and find pain sought joy and met with grief Hence sinners are so weary of time and not only of business but recreations their changing so often argues they have no satisfaction Hence the Pythagoreans place the wicked on a rowling pin as having no quiet or peace but are like the raging Sea as the Prophet speaks Is 48.22 and 57.21 The soul saith Tacitus is lasht with guilt as the body is with stripes and Tiberius as impudent as he was could not protect himself from those inward scourges which are such horrid and hideous furies and torments as hell hath not worse 5 Sinners are so asham'd of sin that they mask it under a form of godliness they paint it and think to make it look well though it be so much the more ugly for being colour'd and complexion'd with a form of godliness the thing it self and they that do it being witnesses Though sinners are like devils yet they would be thought Saints Sauls sin must needs be for a sacrifice and so God must patron the sin that was committed against himself 1 Sam. 15. Absolom covers his Rebellion and Treason with the devotion of a vow 2 Sam. 6.6 Herod smooths over his murtherous intentions with the pretence of worship and will murther S. John least he should be perjur'd as if forsooth he durst not sin unless he did it conscientiously ne sit sceleratus secit scelus This shall suffice to shew that wicked men are asham'd of sin and to own it as such they are asham'd of it before and when they do commit it 2 Yet further Sinners are asham'd of sin after they have committed it good men are asham'd of what does but look like a sin and of what may be interpreted to be meant for a sin though 't were not so as David for cutting off the lap of Sauls garment which argues their loathness to and aversness from sin and we shall find that wicked men also when they have done evil are asham'd that they have done it which is a witness what an ugly because sinful thing sin is As 1 Sinners dare not own their sin to avow it and stand to it to justifie their wickedness though they may excuse it as I shall shew presently which clearly shews they are asham'd of it and are not satisfied with what they have done The Thief as bold and sturdy a sinner as he is when he is taken is ashamed so is the house of Israel asham'd Jer. 2.26 they cannot plead sins cause to justification Particularly 1 They cannot endure to be called by the name of the sin which they have committed and live in the practise of No Drunkard cares to be called so but takes it for a disgrace no Lyar will receive the lye given him but as an affront no Adulterer will own that name Now whoever follows a lawful honest Trade or Calling is not ashamed of its name though never so mean as Shoe maker c. but sin is such an ugly base imployment that they who commit sin will not endure to be called Sin-makers though it be their trade Sinners charge God with slandering of them when he complains of their sin Mal. 1.6 and 2.17 and 3.8.13 When God accuseth them they put God on the proof and say wherein so impatient are sinners to be called sinners 2 They are asham'd of their sin and dare not own it as appears by their palliations excuses and put offs when sin was but young yet Adam and Eve were asham'd of their First born as lewd women are asham'd of their base born children they cloaked and hid their sin Job 31.33 If they do well what need excuses if ill excuses plead against it and are accusations of its illness They who were invited to the wedding made excuses which were indeed proofs of their denials and that they would not come Mat. 22. â— their seeming civilities and apologies were arguments of their being criminal all our fig-leaf aprons and coverings are proofs that we are atham'd of what we have done yea many times it is laid at the wrong door Nature is blamed as if the fault were in their constitution the Deâ—â—â— is blam'd because he tempted and beguiled yea God himself is blam'd for permission or it may be for more the woman thou gavest me c. Gen. 3. what doth all this prove but that in the eyes of sinners sin is a very ugly and abominable thing Yet again 3 That sinners dare not own what they have done but are asham'd of it is evident by this they deny that they have sinned and commit a sin to cover sin 't is an hard and difficult thing to bring sinners to confession sin is such a shameful thing 'T is said of the adulterous woman Prov. 30.20 she eateth viz. her stoln bread in secret Ch 9.17 and wipeth her mouth which argues 't was foul and filthy and says I have
meaning of this Text viz. that the law kept us in awe and bondage by its severity until Christ came Compare this Text with Ch. 4 1 2 3. The heir as he is a Child or Babe differs nothing from a servant but is under Tutors and Governours so we saith the Apostle were in bondage c. To be under Tutors is all one as to be under a Schoolmaster and that 's to be in a condition of bondage Many go to School with an ill will for they go to the Ferula to the Rod to the Whip to bondage to fear and torment the law doth nothing but frown on us puts us hard tasks and lasheth us for non-performance till Christ come and till we come to Christ as the Aegyptians did the Israelites Exod. 5.14 The law is the state of bondage and fear the very children are all subject to bondage through fear of death Hebr. 2.14 15. This also argues the sinfulness of sin that it made the law such a dread and terrour to us as it is to all till Christ come who is the end of the law for righteousness Rom. 10.4 and so takes off the Schoolmasters terribleness by taking us into the university of an higher and better state viz. that of believing in him for righteousness by which we come to have a spirit not of fear but of power of love and of a sound mind as S. Paul speaks 2 Tim. 1.7 5 The law silenceth man from making any complaint how great soever the judgment of God be upon him Mark what to whom and to what end and purpose the law speaketh Rom. 3.19 that every mouth be stopt All the world must be silent when God speaks judgment for all are guilty If living man complain he hath this answer presently and in short 't is for his sin Lam. 3.39 There 's no room for one that hath finned to complain when he is judged a sinner and yet complain Oh I I am punish'd 't is for sin now this stops his mouth Man hath no reason to enter into judgment with God when God enters into judgment with man O what a wicked thing is sin that hath brought man into such a condition that he cannot speak one word for himself if he should open his mouth the law would stop it by saying but this thou hast sinned The Law tells man that he is without excuse and therefore 't is in vain to plead all on this side hell is mercy for 't is the Lords mercy we are not consumed and hell it self is just judgment under this or that any or all judgment man under the law the sentence and condemnation of the law hath no cause to complain he must be silent for and because he hath sinned 6 And lastly The law leaves a man without hope when it hath once past sentence on man there 's no reversing it by the law Hope is one of the last succours and when this fails the heart breaks and sinners as they are without hope so they are broken-hearted Christ came to save sinners and to heal the broken-hearted men without hope Is 61.1 men that were in a desperate and despairing state The law condemns without mercy Hebr. 10.28 it leaves no place for hope from it if you present it with Petitions never so many and seek a pardon with tears the law is inexorable he is cursed and shall be cursed saith the law Now if there be any reprieve or hope of pardon that 's from the grace of heavens Prerogative which is above the Law and can revoke and disannul its sentence yea bestow a blessing where the law denounced a curse but the law it self admits of no altering 't is like that of the Medes and Persians peremptory and unalterable quod scripsi scripsi what I have written I have written saith the Law In all these respects sin by the Commandment and the law doth become and appear to be exceeding sinful But If it should be said by any that though the law be severe to sinners yet the Gospel is propitious and merciful to them and therefore sin seems not now at least to be so vile a thing as heretofore To this I shall answer and make it evident 6 That the Gospel also bears witness yea 6 The Gospel witnesseth against sin and is the greatest and clearest testimony that 's born against sin Though sinners find favour from the Gospel yet sin finds none The Gospel is not in the least indulgent to the least sin The whole voice of the Gospel is these things are written that ye sin not The Gospel is the Declaration of the life and death the design and doctrine of our Lord Jesus Christ which was and is all against sin The design of Christ was indeed to save sinners 1 Tim. 1.15 but to destroy sin Rom. 8.3 1 Joh. 3.5 with 8. he came to save his people from their sins he came not to save from the petty and contemptible evils of reproaches and afflictions c. but from the great and formidable evil of sin from the guilt for time past and the power for time to come he came to redeem us from all iniquity Tit. 2.14 And this is the blessing with which he blesseth us to turn us every one away from every one of our iniquities Acts 3.26 so that whoever names and calls upon the Name of the Lord i.e. makes profession of being a Christian is thereby obliged to depart from iniquity 2 Tim. 2.19 How â—he life and death of our holy and blessed Saviour did witness against sin I declared before I shall now treat of the doctrine of â—he Gospel which doth so fully comport with and is adequately fitted to his aim and design viz. the taking away of sin The sum of Gospel Doctrine preacht by Christ himself and confirmed to us by them that heard him was and is repentance and faith Mark 1.15 and under these the Apostle compriseth the whole counsel of God Acts 20.21 with 27. both these doctrines speak aloud against sin as exceeding sinful Repent saith the Apostle for the remission of sins what an evil is that which man must repent of and none but the God of all grace rich in mercy can remit and forgive And which forgiveness argues him to be a God of great love rich in mercy c. or else sin could not be forgiven it being easier to heal diseases c. then to forgive sins as our Saviour tells us Mat 9.5 6. 'T is the manifestation of his power according to what Moses said in prayer let the power of my Lord be great to pardon c. Numb 14 17.-20 Repentance takes in many things it s made up of sorrow and shame confession and reformation all and every of which speak sins sinfulness Repent that your sins may be blotted out Acts 3.19 If sin be not blotted out man is undone his name will be blotted out of the Book of Life as Repentance so Faith speaks against sin Faith speaks men to
be void of righteousness and life for they both are by faith and as if men repent not they will not be forgiven so if they believe not they will be damned for not only they that know not God but they that obey not the Gospel of our Lord Jesus Christ will have vengeance taken on them and be punished with everlasting destruction from the presence of the Lord 2 Thes 1.8 9. And how can they escape i. e. there 's no possibility of escaping this great damnation that neglect the great salvation Hebr. 2.3 Let us take the Doctrine of the Gospel apart and 't is as in the whole so in every part of it against sin not one Gospel doctrine but the application of it is and is to be made against sin Tit. 2.11 The grace of God bringing salvation or the saving grace of God hath appear'd to all men and so is against the sin of all men and against all sin teaching us to deny ungodliness and worldly lusts not one excepted and to live soberly as to our selves righteously as to others and godlily to God in this present world i e. all the daies of our life as 't is Luke 1.74 75. The Gospel is a witness against the old man with all his corrupt affections passions lusts and deeds and is all for new light and knowledge new love and affection new life and conversation and its design is that man be no longer an old but a new creature Eph. 4 17.-25 2 Cor. 5.17 'T is against all sin and for all righteousness and holiness 't is against hypocrisie and for truth against formality and for spirit and power More particularly 1 The Doctrinal part Of the Gospel is against sin 2 The Mandatory part Of the Gospel is against sin 3 The Promising part Of the Gospel is against sin 4 The Menacing part Of the Gospel is against sin 5 The Exemplary part Of the Gospel is against sin 6 The â—â—â—rimental part Of the Gospel is against sin 1 The Doctrinal part yea that which flesh and blood is apt to interpret as an incouragement to sin and takes occasion from it to abuse it As 1 The Doctrine of Gods free and abounding grace Rom. 5.20 21. S. Paul had taught that where sin abounded grace did much more abound and grace did reign to eternal life Hereupon Ch. 6.1 some were apt to take occasion to sin as if they were encouraged by grace but oh with what detestation and abhorrency doth the Apostle speak against it Shall we sin either because grace doth or that grace may abound God forbid and when men would do evil that good might come of it he speaks like a Son of Thunder and tells them their damnation is just Rom. 3.8 and S. Jude writes an Epistle purposely against them that turn the grace of God into wanconness perverting the end of grace calling them ungodly men and men ordain'd to this condemnation Jude 4. 2 The Doctrime of Redemption by the blood and death of Jesus Christ Christ Jesus died for our sins and some wicked wretches are apt to conclude that they may live in sin because Christ hath died for sin but he died for sin that we might die to sin Rom. 6. and gave himself for us to redeem us from all iniquity and to purifie us to himself Tiâ— 2.14 the death of Christ calls for dying to sin and living to him that died for us 2 Cor. 5. 3 The doctrine of priviledges is against sin God hath dignified his people and given them titles of honor such a◠〈◊〉 when them of Caesars and Emperours are but 〈…〉 behold it as a matter of wonder 〈…〉 of love the Father hath 〈…〉 that we should be called 〈…〉 God! 1 Joh. 3.1 And you saith S. Peter of believers 1 Pet. 2 9. are a chosen generation a Royal Priesthood and which is more glorious an holy Nation Oh therefore abstain from fleshly lusts therefore shew forth the virtues and by them the praises of him who hath called you out of your marvellous darkness into his marvellous light 4 The Doctrine of judgment to come is against sin wicked men scoff at this 2 Pet. 3. and think if they may be let alone till thaâ— day they shall do well enough but remember for all things thou must come to judgment and therefore learn to fear God and keep his Commandments as the wiâ—e man teacheth Eccl. 12.13 14. and the Apostle speaking of the day of judgment says knowinâ— the terror of the Lord we perswade men 2 Cor. 5.11 viz. not to sin but to live in righteousness and holiness Seeing this must be what oh what manner of persons should we be in all holy conversations and godlinesses for the Greek is plural yea and to take heed not to fall into the errors of the wicked but to grow in grace as S. Peter concludes 2 Pet. 3 1â—.17.18 all the Doctrine of the Bible from the beginning of Genesis to the end of the Revelations is a continual preaching and witnessing against sin 2 The Mandatory the commanding and exhorting part of the Gospel witnesseth against sin What are men commanded and exhorted to but to serve God in righteousness and true holiness all the daies of their life to depart from iniquity as from the way to hell and walk holily in Christ Jesus as the way of heaven Yea God condescends so far as to entreat men to be reconciled that they may be happy 2 Cor 5.20 and what doth this speak but that sin is both displeasing to God and destructive to man that it is sinful sin 3 The promising part and promises of the Gospel are all against sin God hath given to us exceeding great Gr. the greatest and precious promises that by these we might escape the pollutions of the world through lust and be made partakers of a Divine Nature 2 Pet. 1.4 and that having these promises we should cleanse our selves from all filthiness of flesh and spirit to perfect holiness in the fear of God 2 Cor. 7.1 Promises of good are against the evil of sin 4 The Menacing and threatning part of the Gospel is against sin God threatens before men sin that they may not sin to prevent sin and he threatens after men have sinned that they may repent of sin 't is not only the Law but the Gospel also that threatens sinners and with no less then damnation Mark 16.16 and when any have sinned God threatens the execution of threatnings if they do not repent as Rev. 2.5.16.22 Ch. 3.3.19 This also witnesseth against sin 5 The Exemplary part doth the examples recorded in the Gospel do witness against sin as the examples of the Old Testament so them of the New are registred as witnesses against sin The examples of good men and good things are set up as way marks to shew us what to do the examples of the wicked as Sea-marks to shew us what to avoid the good examples are that we may not sin by omission of good
Souls that they were The like we have of Daniel himself Chap. 6. and of St. Paul in Chap. 20 21. of the Acts of which I spake before I shall therefore only adde this to it which is observable That when he speaks of his afflictions he calls them light 2 Cor. 4.17 but when of sin he speaks of it as a burden that prest him down and made him cry out Wretch that I am and again we groan being burthened 2 Cor. 5. Moses his choice is famous and celebrated all the world over for 't was not made when he was a Child but when he came to forty years of age and he preser'd suffering not only before sinning but before honours riches and pleasures accounting the worst of Christ Reproaches better then the best of the world There is one Instance more which is more then all the rest and that is of our blessed Saviour who had the greatest offer made him that ever was made and though tempted and suffer'd by being tempted yet he scorn'd and abhorred to sin Math 4. yea he endured the Cross and despised the shame Heb. 12.1 4. he met the Cross shame and pain and as an addition the contradiction of sinners yet all this he endured rather then he would sin for vers 4. 't was striving against sin And when St. Peter would have him decline suffering he calls him Satan and said as to him Get behind me Satan reaching us this That 't is better to suffer then to sin 2. We may and ought to not only chuse suffering and not sin but rejoyce in suffering and that with all jâ—y and in the highest degree glory in tribulation but sin is matter of shame and grief not of joy James 1 2. account it all joy not simply joy or a little joy but all joy matter of glory when you faâ—l into divers temptations that is tribulations as Saint Paul speaks Rom. 5.3 they were temptations for tryal of faith and the tryal thereof is the furnace of affliction Isa 48.10 with 1 Pet. 1.6.7 Now if any glory in their sin and pride themselves in that as a glory they glory in their shame Phil. 3.19 yea if we do but fall into sin 't is matter of grief and shame so that suffering is as far to be prefer'd before sin as joy is before grief and glory is beyond shame to which this also may be added That God himself takes pleasure joy and delight in the tryals of good men for though he delight not to grieve the children of men yet Job 9.23 he laughs at the tryal of the innocent and in this sense many understand that Text. God laughs not at them as at the wicked by way of derision and scorn but by way of pleasure just as a Commander in War rejoyceth when he puts a Party of whose valour and skill he is confident upon some dangerous service though he knows that some of them must bleed and perhaps dye for it yet it pleaseth him to see such ingaged in it Thus God laughs at the tryal of the innocent for he sees they are men that will bide a tryal as the excellent Expositor on the Book of Job expresseth it with much more to this effect God took pleasure in the sufferings of Christ as Christ himself also did and so he doth in the sufferings of his people as he did in Jobs of whom God makes his boast to the Devils face that he still held fast his integrity though he were afflicted by the Devil who moved God against him to destroy him without a cause Job 2 3. upon which an ingenious and eloquent person speaks thus Surely one may call him more then happy Job since if as David tells us the man is happy whose sins God is pleased to cover what may that man be accounted whose graces he vouchsafeth to proclaim God then we see takes pleasure in and laughs at the tryal of such his Champions and Heroes The Hâ—athen Moralist Seneca ventur'd to say That if there were any spectacle here below noble enough and worthy to entertain the eyes of God it was that of a good man generously contending with ill fortune as they used to phrase afflictions and sufferings But now when men sin he laughs them to scorn if his sons and daughters sin it provokes him to grieve and be angry but the sins of others provoke him to laugh at and to hate them Psal 2.4 5 Psal 37.13 and which is better to suffer and please or to sin and grieve God to undergo that which by patient suffering of it will rejoyce and glorifie God and give him occasion to magnifie us too or to do that which will provoke him to be angry with us till we be consumed and then laugh at our calamity Prov. 1.26 27. 3. There are many blessed incouragements given us to suffering none to sin but all manner of discouragements against sinning all incouragement and no discouragement to suffering all discouragement and no incouragement to sin As when we suffer for God God suffers with us but when we sin God suffers by us In all their his peoples afflictions he was afflicted he sympathized with them Isa 63.9 Heb. 4.15 but when he speaks of sin 't is Saul Saul why persecutest thou me Sauls sin persecuted Christ Jesus Acts 9.4 God complains of their iniquity as a burden as if they made a Cart of God and loaded him with sins as with sheaves Amos 2.13 Again when we suffer for God he hath promised to help and assist us with counsel and comfort with succour and support but when we sin God leaves us and withdraws his presence and consolations if Jacob be in the fire or water God will be with him Isa 43.1 2 but saith God if you forsake me I will forsake you 1 Chro. 18 9. 2.15.2 Sin is a forsaking oâ— God and sin makes God forsake us now which is better to have God with and for or against us if God be for us it matters not who be against us Rom. 8.31 but if God be against us and depart from us all is Ichabad 1 Sam. 4.21 22. Job 34.29 Yet once more sufferings for God are evidences and tokens of his love and that we are his children and darlings Heb. 12 6-8 but sin iâ— a proof that we are not born of God 1 Joh. 5.18 19. but are children of wrath and heirs oâ— the Devil and Hell Thus the incouragement to suffering and discouragements to sinning speak sin the worst evil 4 Suffering though for sin is designed to cure us and kill sin surely the remedy is better then the disease but sin kills us and doth strengthen sin they that adde sin to sin feed it give it nourishment and new life and strength its adding fuel to the fire which sufferings are to quench and put out Psal 119.71 'T was good for â—e that I was afflicted why because before I was afflicted I went astray affliction is better then going astray the fruit is the
taking away of sin Isa 27.9 yea to make us partakers of his Holiness Heb. 12.10 which is the end of the greatest promises 2 Pet 1.4 2 Cor. 7.1 So that God aims at the same thing in bringing threatned evils on us as in making good promises and making them good to us Is not this better then sin did that ever do such kindnesses for us A as its mercies are cruclties its courtesies are injuries its kindnesses are killing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic notus Vlysses it never did nor meant us any good unless men be so mad to think that 't is good to be defiled dishonoured and damned 5. Sufferings tend to make us perfect but sin makes us more and more imperfect The second Adam was perfected by suffering Heb. 2.10 â—u the first Adam was made imperfect by sinning and thus it fares with both their seeds and children as it did with them a sinner and without strength Rom. 5.6 a sinner and without God without Christ without hope c Eph. 2.12 But a sufferer after a while 〈◊〉 be perfected by the same God of all grace who hath called him into eternal glory by Christ Jesus aâ—d after his example 1 Pet. 5.10 but the more a sinner the more imperfect and fitter for Hell 6. Suffering for God glorifies God 1 Pet 4.14 and calls on us to thank and glorifie God for it vers 16. but sin dishonours God by suffering the Saints are happy vers 14. being Gods Martyrs but by sinning sinners are miserable as the Devils Martyrs vers 15. and which I pray you is better to suffer for God or for the Devil to be suffering Saints or Sinners 7. Sufferings for God Christ and Righteousness adde to our glory as well as they glorifie God but sinning adds to our torment That suffering adds to our glory see Mat. 5.10 11 12. 2 Cor. 4.17 Light afflictions work an exceeding weight of glory but sin which is exceeding sinful works an exceeding weight of wrath and torment Rom. 2.5 It heaps heap upon heap load upon load to make up a treasury of wrath which then is the greatest evil I speak to wise men judge ye what I say light affliction or heavy sin which is better treasures of glory or treasures of wrath or which is all one to suffer or to sin Thus far I have evinced that sin is worse then affliction I but it may be said if we suffer not unto death 't is no great suffering skin for skin and all a man hath will he give for his life but to dye is dreadful 't is worse to sin I shall therefore prove 2. Sin is worse then death That sin is worse then death we use to say of two evils chuse the least now to dye is more cheap and easie then to sin as Gods loving-kindness is better then life we had better part with this then that so sin is worse then death we had better undergo this then do that better submit to death then commit sin as I hinted before from Mat. 10.28 But let us compare them Sin is more deadly then death viz. the separation of soul and body the dissolution of Natures frame and the union thereof this which we call Death is apprehended as a great evil as appears by mans unwillingness to dye men will live in sickness and pain they will be in deaths often rather then dye once and 't is not only an evil in apprehension but 't is really so to humane Nature for 't is called an enemy 1 Cor. 15.26 'T is true death is a friend to grace but 't is as true that death is an enemy to nature and there are four things in which death is evil and an enemy to man and in all these respects sin is more an enemy to man then death 1. Death is separating it separates the nearest and dearest relations yea that which God hath joyned together man and wife soul and body it separates from Estates Ordinances c. as I shewed before thus death is a great evil and enemy true but sin is worse for it brought death and all the evils that come by death and separates man while alive from God who is the light and life of our lives Death separates not from the love of God that sin doth Rom. 8.38 39. Isa 59.2 2. Death is terrifying 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King of Terrors Job 18.14 't is a grim Sir a very sowre and tetrical thing 't is ghastly and frightful for men are not only unwilling but afraid to dye but all the terror that is in death sin puts there 't is the sting of death 1 Cor. 13.56 without which though it kill it cannot curse nor hurt any man so that sin is more terrible then death for without sin either there had been no death or to be sure no terror in death when the sting is taken away by the death of Christ there 's no danger nor cause of fear Heb 2.14 15. and the Apostle looking on the Prince of Peace was not afraid of the King of Terrors but could challenge and upbraid it 1 Cor. 15 55 3. Death is killing but sin much more death deprives of natural and temporal but sin deprives of spiritual and eternal life death kills but the body sin kills the soul and brings it uâ—der a worse death then the first viz. the second Men may kill us but only God can destroy us i. e. damn us and that he never doth but for sin so that sin is more â—iâ—ling then death is 4. Death is corrupting it brings the body to corruption and makes it so loathsom that we say of our dearest relations as Abraham of Sarah when she was dead bury her out of my sight death makes every man say to the worm thou art my mother and to corruption and putrefaction thou art my sister Job 17.14 But sin corrupts us more then death for he that dyed without sin saw no corruption it defiles us and makes us a stink in the nostrils of God and men Gen. 34.30 the old man and its lusts are corrupt and do corrupt us Eph. 4.22 They corrupt our souls and that which corrupts souls the principal man of the man is much worse then that which corrupts the body only but sin corrupts the body too while alive intemperance uncleanness corrupts soul and body so that sin is even in this worse then death Our Saviour tells the Jews that their great misery was not that they should dye but that they should dye in their sins Job 8 21. intimating that sin was worse then death and that which made death a misery better dye in an Hospital or a Ditch then in sin 't is better to dye any how then sin and dye in sin and therefore the Father told Eudoxia the Empress when she threatned him Nil nisi peccatum timeo I fear nothing but to sin And ' ewas a Princely Speech of a Queen who said She had rather hear of her
sins 'T is worse to be let alone and given up then if men were sent quick to Hell for they live but as reserved to fill up their measure brimful and to undergo the more of Hell to grow rich in wrath having treasured it up against that day As 't is the best of comforts to have assurance of the love of God and to be sealed to the day of Redemption so 't is the saddest of judgments to be given up as 't is three times in one place Rom. 1. to their lusts to an hardned heart a seared conscience a reprobate mind when God shall say let him that 's filthy be filthy still Rev. 22.11 and they shall not see nor understand lest they should be converted Isa 6.9 10. a dreadful place which is six times quoted in the New Testament as you may see in the Margine 4. Sin is the worst of Evils as appears by this that God hates men for it 't is not only sin Prov. 6.16.19 but sinners that God hates and that for sin Psal 5.5 't is said of God that be hates the workers of iniquity not only the works of iniquity but the workers of it hatred is not known by judgments the evil of suffering but 't is known by the evil of sin which is before us Eccl. 9 1 2. 't is for this that the merciful God saith he that made them will not have mercy on them nor shew them any favour Isa 27 11. and as a Learned person expresseth it This is the highest that can be spoken of the venom of sin that in a sort and to speak after the manner of men it hath put hatred into God himself it made the Lord hate and destroy his own workmanship God is Love and Judgment his strange work yet sin makes him out of love with men and in love with their destruction at last so though he delight not in the death of a repenting yet he doth in the death of an impenitent sinner 5. It proves Sin the worst and greatest of Evils that Christ is the best and greatest of Saviours and his Salvation the best and greatest Salvation he came to save sinners and to save them not from the petty evils of sickness affliction and perfection but from sin the greatest of all evils Math. 1.21 1 Tim. 1.15 To be saved from Egypt was of old reckoned great but being delivered out of the North was a greater Salvation Jer. 23.8 but Salvation from Sin is the greatest Salvation and therefore Sin the worst and greatest of Evils Having thus evinced Sin to be the worst of Evils â—n being against God infers the Evil of Evils none to be compared to it for evil I shall now apply it more distinctly and shew what we are to inter From the sinfulness of Sin His patience to be wonderful as 't is 1. Against God 2. Against Man As sin is considered against God I infer 1. That the patience of God with His patience to be wonderful and the long-suffering of God towards sinners is wonderful if sin be so exceeding sinful i. e. contrary to and displeasing to God then surely his patience is exceeding great his goodness exceeding rich his long-suffering exceeding parvellous even to wonder That God should intreat Sinners his enemies to be reconciled 2 Cor. 5.20 that God should stand at a Sinners door and knock Rev. 3 20. that God should wait on Sinners to be gracious to them Isa 30.18 is not after the manner of men but of God yea the God of grace and patience and to be admired for ever That at first God should think thoughts of good and not of evil of peace and not of wrath but visit us in the cool of the day was a wonder but that after he had imparted and commended his heart-love to us in and by his Son Rom. 5.8 and both were rejected that he should yet continue to offer and call and wait 't is a miracle of miracles What shall we say 't is God who is as his Name is Exod. 34.6 Numb 10.18 Psal 86.15 and as he was yesterday he is to day the God of grace and patience Rom. 15.5 and rich in it Rom. 2.4 with 2 Pet. 3.9 1 Tim. 1.13 16. yea we are all living monuments and instances of his goodness and patience 't is of the Lords mercies that we all are not altogether and utterly consumed yea and that in Hell Lam. 3.22 Sin is so sinful so contrary and displeasing to God and hath made man so much Gods enemy that 't is a miracle he should find his enemies any of them and let them go well away That God who is of purer eyes then to behold iniquity should look on the sins of men that his eye should so affect his heart as to grieve him yea that it tempts and provokes him to anger wrath and hatred and that God should keep in anger which is like burning coals in our bosom and not let out all his wrath and ease himself of his burthen by avenging himself of his adversaries but woo and wait on sinners Oh the power of his patience Oh the infiniteness of his mercy and compassions Oh the riches of unsearchable grace God sees it is not ignorant God is sensible of it and concern'd for it grieves and vexeth him God is able to right himself when he pleaseth and yet forbears and is patient Oh wonder Consider yet again 1. The multitude of sinners that are in the world if 't were but one or two they might be winkt at and past by but when all the world lies in wickedness as it doth 1 Joh. 5.19 when there is none righteous no not one if there had been but ten God would have spared Sodom c. though ten thousand sinners might be there but when there is not a man to be found that sinneth not but all ahve sinned Jew and Gentile high and low c. Oh what grace what patience is this 2. Consider the multitude of sins and the multitude of sins in and by every sinner the sins are more numerous then sinners if all men had finned and but once it would have mitigated the matter but sin hath grown up with men that were not only conceived and born in sin but went astray before they could go even from the womb not a good thought to be found in their heart Gen. 6.5 it grows up faster then men do they are old in sin when young in years they are adding iniquity to iniquity and drawing it on with cords and ropes committing it with both hands greedily as if they could not sin enough they dare God himself to judge them they drink down iniquity like water as if 't were their element and nourishment and pleasure also yea and among the rest his sons and daughters provoke him with their sins which go very near his heart Deut. 32.19 and yet behold how miraculously patient and long-suffering God is 3. Consider the length of time in which these
Caution Take heed of living in any one especially any known sin Let us lay aside all the remains of naughtiness and the sin that doth most easily beset us let 's not have any favorite-sin but out with right eyes and off with right hands rather then offend yea let 's cleanse our selves from all filthiness of flesh and spirit without and within that we may perfect Holiness and grow up to a perfect man the measure of the stature of Christ Jesus Shall we continue in sin Oh no not in one God forbid he speaks as if it were not only inconsistent but impossible for them so to do that have seen and tasted that the Lord is gracious for now they see the sinfulness of sin more then they did before as that which went about to murder God and did indeed put the Son of God to death and shall say they shall we crucifie him again King David would not drink the water that hazarded mans blood how then how can we do any wickedness and sin against the blood of God which was shed to cleanse us from our sin Shall we take pleasure in that which put Christ to pain and live in that which put Christ to death Oh no by no means shall his love and power have no better influences and effects then have we put off the old man and shall we put it on again are we dead and shall we not cease from sin can we say we believe in him and not obey him no no get ye hence all ye Idols Thus will gracious persons and new creatures both reason and resolve the case I caution and beseech you then to take heed of living in any sin whether in Thought Word or Deed. Caution against 1. Thought-sins 2. Word-sins 3. Deed-sins 1. Not in Thought-sins Take heed of sinning in Thought or of Thought-sins Seeing sin is so sinful 't is evil to be though but a thinking sinner or a sinner though but in thought 'T is too commonly said That thoughts are free they are indeed free in respect of men they cannot judge us for them but God can and will Many persons that seem to be modest and sparing as to evil words and deeds will yet make bold with thoughts and as the saying is Pay it with thinking such as are speculative contemplative sinners There are some who are so wise as not to say with their tongues yet such fools as to say in their heart there is no God Psal 14.1 There are some that do not actually murder yet by anger and envy are murtherers in heart or thought as Joseph accuseth his Brethren saying you thought evil against me Gen. 50.20 There are Thought-adulterers who it may be never were nor durst to be adulterers as to fact Mat. 5.28 There are Blasphemers in heart who speak it not with their mouths as they who when they heard Christ forgiving sins they thought in their heart that he blasphemed and thereby blasphemed him Mat. 9.3 4 5. Some talk of the world and declaim against it as a vanity who think vainly in their heart that their houses shall endure for ever Psal 49.11 So the rich man said within himself thou hast good laid up for many years as if he thought these things his happiness but 't is said of the former this their way is their folly Psal 49.12 and of the latter thou fool Luke 12 20 for the thought of foolishness or a foolish thought is sin Prov. 24.9 and therefore 't is said in Deut. 5.9 Take heed that there be not a thought in thy wicked heart i. e. that there be not a wicked thought in thy heart 'T is true all thoughts of evil are not evil thoughts as all thoughts of good are not good thoughts a man may think of evil and yet his thoughts may be good and a man may think of good and yet his thoughts be evil One then thinks of evil yet with good thoughts when he thinks of evil to grieve and repent for it to abhor and forsake it and one thinks of good with evil thoughts when he thinks of good to neglect and scorn it to call it evil and so to persecute it But thoughts of sin may be sinful thoughts with respect to sin past or sin to come with respect to sin past when men please themselves in the thoughts of their past sins when they chew the cud and lick their lips after it or as 't is said in Job 20.12 13. they hide and rowl it as if 't were a Sugar-plum under their tongue they do it over and over again by thinking of it when they do not act it so some understand that in Ezek. 23.19 She multiplied her whoredoms in calling to remembrance the sins of her youth she acted it over again in her memory in new speculations of her old sins and on the other hand others and it may be the same persons think sinfully of the sins they have not done grieving at and regretting it that they had not taken such and such occasions and embraced such and such temptations as they had to sin So with respect to sins to come men think sinfully in plotting contriving and fore-thinking what sins they will do though they do them not Against this we are charged Rom. 13.14 make no provision for the flesh the word is do not project and cater for the flesh lay not in fuel for such fire do not lye abed and fore-cast to fulfil the lusts hereafter which thou canst not act at present That you may see the sinfulness of evil Thoughts consider 1. That sinful Thoughts do defile a man though they never come to words or deeds be never utter'd never practis'd Mat. 15.19 20. Out of the heart proceed evil thoughts murthers adulteries c. and these defile the man not only murther and adultery but the thoughts of murthering and committing adultery defile the man as the Text speaks and our Savior again in another Text says as much Mat. 5.22 28. as Job made a Covenant with his eyes that he might not think lust fully of a Maid Job 31.1 So should we take heed to our ways that we may not offend not only not with our tongues but in our thoughts for they are the words of our heart and the deeds thereof and all the words of our mouth and the acts of our lives come from thence and therefore above all keepings keep thine heart Prov. 4.23 2. Sinful thoughts are an abomination in thâ— sight of God God hath a special eye to thâ— thoughts of mens hearts to them of good men Mal. 3.16 and to them of bad men Gen. 6.5 In good men God accepts very often the will for the deed if to will be present with them though to do they have not power if they be as willing to do as to will the deed God accepts the will for the deed though they cannot do it 2 Cor. 8.12 Math. 26.41 So when men will and think wickedly God takes their
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 fiâ—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
name but four 1. In not grieving for other mens sins All sin is against God and for that reason he that truly grieves for his own will grieve for other mens 'T was the great commend of Lot that his righteous soul was vext with the filthy conversation of the Sodomites 't was a torment a kind of hell to him 2 Pet. 2.7 David could not prevent mens sinning and therefore grieved for it and so much that his eyes run down with rivers of tears Psal 119.136 And this made the Prophet Jeremiah wish his eyes fountains that he might weep day and night And all these persons were remembred by the Lord in mercy when others were rewarded with misery There is scarce any way like this to be kept from partaking in the ruine of sinners as Ezek 9 4-6 God will set his mark on his weeping and mourning people and as for the rest they will be found as accessories if not principals in wickedness and judged accordingly Oh that there were more crying persons when there are so many crying sins They that grieve not and mourn not are guilty as the Apostle tells us 1 Cor. 5.1 2. and by mourning they were cleared of this matter 2 Cor. 7.11 2. By concealing that which we ought to discover and make known as may be easily proved from Levit. 5.1 If a soul sin and hear the voice of swearing and is a witness whether he hath seen or known of it if he do not utter it then shall he bear his iniquity and Prov. 29.24 whoso is partner with a thief hateth his own soul he heareth cursing and bewrayeth it not which he ought to do Yet once more Deut. 13 6-8 if thy brother the son of thy mother or thy son or thy daughter or the wife of thy bosom or thy friend which is as thine own soul entice thee secretly saying let us go and serve other Gods which thou hast not known thou nor thy fathers thou shalt not consent unto him is that enough no nor hearken to him is that enough no neither shall thine eye pity him is that enough no neither shalt thou spare is that enough no neither shalt thou conceal him is that enough no thou shalt by discovering him to the judges surely kill him thine hand shall be first upon him c. but you will say is not this unnatural what betray a brother one of the same venter the son of my mother nay more my own son nay more my wife and most of all my friend no matter for all that thou shalt not conceal him to conceal such a sinner were to partake of his sin 2 Joh. 10.11 These Spirits these soul-stealers must not be concealed lest the receiver and concealer be reckoned as bad as the thief 3. You may be accessory to other mens sins in not separating from them when God calls you to it Remember Lots wife who was loth to withdraw and was turned into a Pillar of Salt as the Father said to season us There are persons with whom we should not eat 1 Cor. 5.11 To joyn in communion with known sinners is the greatest testimony you can give either that they are Saints or you are sinners you bear a false witness for them and a true witness against your selves When the Apostle had reckoned up a whole troop of sinners of whom self-self-love led the Van and a form of godliness brought up the Rear he adds from such turn away 2 Tim. 3.5 and Rev. 18.4 You may hear a voice from Heaven saying come out of her my people that ye be not partakers of her sins be not therefore unequally yoked with Unbelievers c. 2 Cor. 6.14 4. We may be accessory to other mens sins if instead of reproving we approve of it Eph. 5.11 have no fellowship with the unfruitful works of darkness but reprove them rather not to reprove them but instead thereof to have fellowship with them is to approve and beside this there are three things which speak approbation as 1. When we take pleasure in the actions or the actors Jer. 5.30 31. the Prophets prophesie falsely and the Priests bear rule by their means and my people love to have it so q. d. they set their seal to it to approve and confirm what the Prophets and Priests do Of this import is that Rom. 1.32 Though they knew the Judgments of God that they who did such things were worthy of death yet they not only did the same but took pleasure in them that did them As men are said to help on the affliction of Gods people and to approve them by saying Ha Ha so would we have it Ezek. 25.3 and 26.2 To take pleasure in such things as others do is to be accessories and as if they had done them When the Apostle Paul tells of other mens sins he doth it weeping Phil. 3.18 and so frees himself from any the least degree of approbation but when men laugh take pleasure in and make sport of other mens sins 't is by construction an approbation of them 2. Approbation and being accessory is concluded from hence when men flatter others and speak peace to them in their evil ways When men say peace where God saith there is none i. e. to the wicked God and man will curse him that saith to the wicked thou art righteous Prov. 24.24 and Ezek. 13.10 because they have seduced or flatter'd my people saying peace and there was no peace and have daubed with untemper'd mortar and vers 18. have sowed pillows under their elbows therefore will I pull down the wall and will tear your your pillows and kerchiefs because vers 22. they made the hearts of the righteous sad and strengthned the hands of the wicked that he should not return from his wicked way There is a wo against such as vers 18. 3. Approbation is declared by this when any defend and excuse other mens sins as if they were retained like Lawyers and had their fee They that justifie the wicked are equally an abomination with them that condemn the righteous Prov. 24.17 Some are so wicked as to defend other mens wickedness not only like Lawyers but like Souldiers by sword and force of arms as they did for him who had abused the Levites Concubine Judges 20.14 c. but to plead for other mens sins is to be as guilty as they who commit it Many more things might be added but I forbear them because I have been somewhat large upon this subject which I was the more willing to be because 't is a thing too seldom treated and too little taken notice of and laid to heart viz. the share that we too often have in other mens sins Thus am I at last come to the Close and Conclusion of the whole matter The Close or Conclusion and I could wish with my soul that there may never be an occasion for me or any other to preach on this subject any more shall I now intreat you to consider of what hath