Selected quad for the lemma: mercy_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	judgement_n	sin_n	sinner_n	2,057	5	7.5058	4	false

Text snippets containing the quad

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

multitude of sinners have committed these multitudes of sins from the beginning even till now generation after generation if all the world had sinned and committed all manner of sins if it had been but for an hour or a day it had not been so provoking but as length of time aggravates misery so it doth sin God reckons up 120 years patience after many before that as to the old World Gen. 6 3 and to Israel forty years Heb. 3.17 He came to the Fig-tree of the Jewish Nation three years in person seeking fruit before he cut it down or so much as gave order for it Luke 13.6 7. He had waited longer on all these but these were over time such as Landlords allow their Tenants after Quarter-day space given before Distraint or Ejectment We were old enough to be damn'd when we were young but God hath given us an over-plus of time space for repentance and hath not yet cut us down as Cumber-grounds Oh patience 4 Consider that sins cry to God against us and the Devil to be sure is a constant Sollicitor against us The cry of Cains sin went up Gen. 4.10 the cry of Sodoms sin was great Gen. 18.20 21. 19.13 the detaining of labourers wages crys James 5.4 and indeed all oppression crys Hah 2.8 12. and yet God as if he were loth to judge us or take up reports against us comes down to see if these things be so and doth as 't were put Abraham and his friends upon interceding by telling them what he is about to do Amos 3.7 Oh the goodness of God! 5. There are many aggravating circumstances attending the sins of men beside the greatness of its own nature which do exceedingly provoke God mens sins are not only many and great but are both multiplied and magnified they are greatned by many circumstances men increase and heighten their sin by not repenting of it and greaten their impenitence by despising the goodness of God which should lead them to repentance Rom. 2. which makes them inexcusable and incapable to escape the judgment of God Men sin against deliverances as if they were delivered to do all manner of abominations and to sin more then before Jer. 7.8.9 10. Men sin against their purposes and promises vows and protestations made at Sea or Land on sick-beds or any times of danger and return like the dog to the vomit They compound with God in time of fear and danger but put him off with nothing when the danger is the more yet as they think over M●n sin against means and means of grace they have precept on precept line on line yet sin still and more whatever way God takes with them yet nothing takes with them as Amos 4 6 11. this and this have I done yet and yet ye have not returned mourn or pipe to them 't is all alike they will not hearken nay alas Men sin against knowledge and conscience though they know God they glorifie him not as God they know their Masters will but do it not Rom. 1.21 Luke 12.47 James 4.17 't were in vain to attempt it because impossible to attain it viz. to reckon up all the aggravating circumstances of mens sins which make them more sins for degree multitude and magnitude and yet God waits to be gracious with a notwithstanding Oh grace grace unto it is it not a wonder that men are spared especially considering what quick dispatch God made with Angels that sinned Wonder of Grace But though God be so patient beyond what we could ask or think yet he doth sometimes and will for ever punish sinners that repent not 2. Therefore I infer The judgment of God on sinners is just that sin being so contrary to God and against his will and glory the judgments of God great though they be on sinners whether here or hereafter are just God often punisheth less never more then iniquity deserves the greatest sufferings are no more nor less then sin deserves the worst on this side Hell is mercy the worst of and in Hell is but justice For 1. If we consider the Nature of God that judgeth he is and cannot but be just shall not the God and Judge of all the Earth do right Can he do or will he do wrong Oh no he layeth on man no more then is meet that man might not enter into judgment with God Job 34.23 Cain could say his punishment was intolerable but could not say it was unjust though greater then he could bear yet not greater then he did deserve God will not argue the case with men meerly as a Soveraign but as a Judge who proceeds not by Will only but by Rule many times over when the judgments of God are spoken of in the Revelations as Chap. 15.3 16.7 't is still just and true and righteous though his ways unsearchable yet true and just and righteous he makes war in righteousness Death is but sins due wages Rom. 6.27 therefore 't is said their damnation is just Rom. 3.8 and every sin hath a just recompense of reward Heb. 2.2 guilt stops mens mouths under their suffering the judgment of God Lam. 3.39 Rom. 3.19 Psal 51.4 with Rom. 3.4 If God judge man God is found true but if man judge God man is found a lyar Would man complain of the Devil as Eve did 't is true he is to blame but is not so much the cause of mans sin as man himself is the Devil might tempt indeed but could not compel so that 't is man that sins though tempted to sin and though man could not prevent being tempted yet he might have forborn to have sinned Would man complain of God what Action would he enter what would he lay to his charge did not God make him in the best of Creature-state did not God tell him what was evil and the danger of sinning what may God say as of Israel what could I have done more that I have not done so that man must say that he hath rewarded evil to himself by doing evil and that his perdition is of himself Hos 13.9 Sinners have their option and choise why then do they complain 2. The severest Judgment of God on sinners is just if we consider the nature of sin 't is Deicidium God-murther and 't is just with God to do by sinners what they would have unjustly done by him viz. take away from them all good and glory displease and destroy them because they would him if we consider the person sinn'd against and the aim of sin to ungod God what punishment can be thought bad enough The Schools tell us and truly that objectively sin is infinite Oh what punishment can be too great for so great an evil if its deed could have answered its intention and will God had been no more Oh what an horrid thing is this As none but infinite power can pardon it so none but infinite power can punish it sufficiently As its aim is infinite so is its

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 i● more tell her that her iniquity is pardoned 'T is a greater comfort to hear that our sins are pardoned th●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 man● 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 lik● 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 I●● 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 o● 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

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

shall be the portion of their Cup from the Lord they shall drink of the wine of the wrath of God which is powred out without mixture in the Cup of his Indignation and they shall be tormented with fire and brimstone in the presence of the holy Angels and of the Lamb Rev. 14.10 11. As many times when Judges suspect their Officers that they will not do it home enough they will have it done in their presence the whole Court and company looking on So shall it be and the smoak of their torment ascendeth up for ever and ever and they have no rest day nor night Yet further 5 5 The aggravations Let us consider the aggravations of these torments As sin hath been aggravated so will the torments be there will be degrees of torment 't will be though intollerable for all yet more tollerable for some then others Mat. 11.21 24. their torments will be aggravated 1 Who have lived long in sin The longer men have lived in sin on earth the greater will their torments be in hell Isai 65.20 The sinner being an hundred years old shall be accursed with a witness for he hath been long treasuring up wrath much wrath against the day of wrath he hath a great account to make for all the patience and forbearance of God Some men grow rich by having other mens goods in their hands not called in when men forbear their money and leave it in their hands they grow rich by it so do wicked men grow rich in wrath by abusing the goodness and patience of God because God forbears them and doth not take out executions against them and enter into judgment they grow rich but alas 't is in wrath See Rev. 21.22 2 The more means men have had the more cost and charges God hath been at the more pains God hath taken with men and yet they continue impenitent the more severe will his judgment be upon them If Christ had not come they had had no such sin this is the condemnation that light is come into the world and men love darkness Capernaum that was exalted to heaven by means will be thrown to hell in the end Mat. 11.23 To sall from earth to hell will be a great fall but to fall from heaven to hell will be a greater To go from Turky to hell will be sad but to go from England to hell and from London to hell ah how rufully sad 3 The more knowledge men attain to the more convictions men have had without practise and improvement the greater will their condemnation be Luke 12.47 That servant which knew his Lords will and did not according to his will shall be beaten with many stripes And 2 Pet. 2.21 it were better they had never known the way of righteousness then to know it and not walk in it or having walkt in it to depart from it to him that knows to do good and doth it not to him it is sin great sin sin with a witness and condemnation with a vengeance How can they escape the great condemnation that neglect the great salvation these become inexcusable under the judgment of God Rom. 1.32 with Rom. 2.1 2 3. 4 The further men have gone in a profession of Religion without the power of godliness the greater will their condemnation be Formalists and hypocrites will-know the worst of hell how can ye escape not only hell but the damnation of hell the hell of hell Mat. 23.33 The form of godliness and the power of ungodliness will fare alike as Mat. 24.51 with Luke 12.46 5 Apostates will meet with aggravated torments in hell the backslider will be filled with his own ways his latter end will be worse then his beginning 2 Pet. 2.20 better for them they had died in their sins at first then to be as now twice dead Jude 12. If we sin wilfully after the knowledge of the truth if we do nuncium metere pietati turn our backs on Christianity and godliness there remains no more sacrifice for sin but a certain fearful expectation or looking for of judgment and fiery indignation which shall devoure them that by Apostasie become adversaries He that despised Moses Law died without mercy and yet of how much sorer punishment shall he be thought worthy who treads under foot the Son of God and counts the Blood of the Covenant wherewith it was sanctified an unholy thing c. Oh what fearful vengeance will such meet with See Hebr. 10 26.-32 and this little shall suffice to have spoken to the aggravations 6 And lastly 6 The effects of hell torments let 's take a view of the effects of these torments 1 There will be inexpressible sorrow sighing and groaning that cannot be utter'd weeping and wailing and gnashing of teeth Mat. 8.12 anger indignation vexation even to madness and rage will be the effects of them 2 There will be intollerable horror and pain if thunder lightning and earthquakes make men afraid and shrink together what will hell do If the throbing Tooth-ach the gnawing Gout c. put men to such exquisite pains what will hell do If sickness make us fear death and the fear of death be so dreadful what will hell be If you Felix-like tremble to hear of this judgment to come what would you do if you were to undergo it If seeing ugly and devillish shapes affright us what will it do to be with the devil and his Angels 3 This will be the sad effect of these torments sinal and eternal impenitency and desp●ir even to cursing and blaspheming he that dies impenitent continue so for ever and impenitency is attended with blasphemy Is 8.21 22. They shall pass through it hardly bestead and hungry and it shall come to pass that when they shall be hungry they shall fret themselves and curse their King and their God which I quote to shew the nature of a fretting and vexing heart under torments a thing very common with despairing and thereby made desperate persons Revel 16.9 10. When they were scorcht with great heat they blasphemed the name of God and repented not to give him glory and v. 10 11. they gnaw'd their tongues for pain and blasphemed the God of heaven because of their pains and their sores We see that when the plagues of God are on impenitent sinners they are cursing and though they may repent i.e. be sorry for the plagues yet not for the cause of them And hence many do infer this that if these plagues which are far inferiour to them in hell do provoke men thus that they will do it much more Woe and alas what a dismal doleful condition 't is to be damned and then what Oh what a sinful thing is sin that brings this damnation I have now dispatch'd the second thing viz. the contrariety of sin to the good of man and that not only in this life but in that to come Before I bring in the W●tnesses to prove this Charge against Sin to be

patience now argues his judgment to come 2 Pet. 3.9 10. and then when God sends men to hell and damns them they will know and acknowledge what an evil thing sin was and what bitterness it brings in the latter end Damnation being so dreadful a thing as the pouring out of Gods wrath for ever on sinners it must needs conclude sin to be extremely displeasing because contrary to him That 's no little matter for which God brings on men such great damnation Next judgment to this is being let alone or given up to a reprobate judgment and an hardned heart but that being future and this though present invisible I shall wave further speaking to them and shew that God hath visibly judged this world for sin from Age to Age He is a God that judgeth in the earth as he is a God that will judge the earth And the Lord is known to be against sin by the judgments which he executeth the wicked is snared in the work of his own hands Psa 9.16 which hath a double note upon it Higgaion Selah both which I do not remember to be added to any other Text so notable a Text is this God hath testified his displeasure against sin by 〈…〉 judgment 1 On Sinners 2 Saints 3 His Son 1 God hath executed judgment on sinners 1 On 〈…〉 and usually the first committer of any particular sin hath been punished with eminent and remarkable punishment Nor to mention Adam who was all men i● one virtually though he underwent a punishments ●nd a curse for his sin but Cain the first 〈…〉 was as 't were hung up in 〈◊〉 〈…〉 or a terrible warning to others Judas 〈◊〉 first Apostate was made an example under the Law Nadab and Abihu the first breakers of the Ceremonial Law after the establishment of Aarons Priesthood Ananias and Saphi●a the first that belied God in the beginning of the Christian Church were miraculously punished God hath made heaps of witnesses this way God hath set up monuments for Pillats of Salt like ●ots Wife The Flood that drowned the old world the Fire that burnt up Sodom and Gomorrah c. and the many things that befell Israel for an example were all types as the Apostle speaks 1 Cor. 10.11 God hath punished all sinners more or less he spared not the 〈…〉 sinned they were all doom'd to darkness he consumed almost a whole world at once having eight persons he hath cut off Cities and Nations not a few beside what hath ●●allen particular persons and therefore men cannot say that all things continue as they were and that God is not a God of judgment or consequently an allower of the evil of sin There is no Age wherein God doth not really and actually judge sinners though perhaps this may not be so clear to a prejudiced and partial observer that will think nothing a punishment but what 's miraculous or extraordinary as if the earth must always swallow men up or God strike men down with thunderbolts continually and nothing less must be called a punishment Oh how often is Gods hand lifted up but men will not see yea felt yet not acknowledged God hath his Deputy in mens bosomes their own Consciences which doth often accuse and condemn them that they cannot stand before its judgment when their hearts smite them they sink and their countenance and courage falls as that of Cain and Judas and Spira did If men were but ingenuous and would but declare what stingings of Conscience they feel there would be witness enough how God lasheth men within and executeth judgment upon their spirits but sisibly and in the eyes of others God doth often inflict corporal punishments either immediately as was most usual before the Flood or mediately and that sometimes by Angels and sometimes by Men-Magistrates humane and mortal Gods Deputies to the God above and by these God as I may say rides Circuit and keeps Assizes very frequently Though judgment be now his strange work in comparison and seems not so proper to this day of patience as to that of a rath which is to come yet God doth often make examples and though he make not as yet a full end of all Nations he leaves none altogether unpunished 2 2 On his own people God hath executed judgment on his own people when they have sinned to shew how hateful sin is though it be in them he so dearly loves One would think that if God would spare any he would spare his own and indeed he doth pity them and spare them as a Father pitieth and spareth the Son that serves him I but though he forgive them yet he taketh vengeance on their iniquity Psa 99.8 Many a sinner God forgives as to punishment in this life who will not be forgiven in the world to come but seeing God fully resolves to forgive his people for ever he will not wholly forgive them i. e. leave them altogether unpunished here in time God hath carried it very severely to his people when they have sinned it hath cost them dear King David's adultery and murther cost him broken bones oh heal the bones that thou hast broken as 't is in that Penitential Psalm Psa 51.8 When Peter had sinned it cost him a bitter weeping repentance is a chargeable thing 't is disgrace sorrow and pain to man though it be a grace and duty If Gods children transgress and play the Trewant they must feel the Rod 't is the Rod of the Covenant chastenings and corrections of wantonness are in the Covenant as well as supplies of wants threatnings of judgment as well as promises of mercy and sometimes sin brings such sorrow on the very members of the Church that they are in danger of being swallowed up of overmuch sorrow even to despair of giving over to hope for mercy 2 Cor. 〈◊〉 Though God be a God gracious and merciful yet he is a God visiting iniquity and will sometimes punish them whom he hath known and loved above all the people of the earth and though he take not his loving kindness from them yet he will visit their transgression with the Rod and their iniquity with stripes Psa 89 30.3● Yet further 3 God sp●red not his Son when he came in the likeness of sinful flesh and was no sinner 3 On his Son but by imputation and representation God was ever well pleased with his Son yet when he stood in the behalf and stead of sinners it pleas'd the Lord to bruise him as if none else could strike a stroak hard enough and though he cry'd with strong cries yet his father would not take the Cup out of his hand he suffer'd not for sinning himself for though he were tempted to sin yet he was without sin but he suffer'd for the sin of others and in the glass of his suffering we ●●y clearly see the sinfulness of sin And this leads me to the last and great testimony of God against sin Viz. 7 Gods not sparing

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 ●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

examination and discovery of What Damnation is What damnation is and that privatively and positively consider'd Damnation may be consider'd 1 Privatively as paena damni a punishment of loss 2 Positively as paena sensus a punishment of sense An instance of both we have Mat. 25.41 Then shall he say to them on his left hand Depart from me there 's privative damnation into everlasting fire there 's positive damnation As sin is negatively a not doing good and positively a doing evil so damnation is a denial of good to and inflicting of evil upon sinners Salvation is ademptio malt the taking away of evil and adeptio boni an obtaining and enjoying of good 't is both wayes exprest Joh. 3.16 God so loved the world that he gave his Son that whosoever believeth in him should not perish there 's negative salvation but have everlasting life there 's positive salvation So the damnation of sinners 't is negative depart from me and positive into everlasting sire In which Text we may observe 1 Who are to hear and to undergo this doom viz. them on his left hand the goats the s●●ners the workers of iniquity as 't is Matth. 〈◊〉 23. 2 The Sentence or Doom it self Depart frome woe unto you saith God Hos 9.12 whe● I depart from you but woe woe woe will it b● when sinners must depart from God The punishment which i● worthy of a remark doth answer to and is called by the name of sin What is sin but a departure from God And what the doom of sinners departure from God a● if God should say to them you liked departin● while you lived now depart from me yo● would none of me nor my company now I'● none of you nor yours Depart from us is th● cry of sinners to God Job 21.14 Depart from m● will be the cry of God to sinners 3 Here is the state wherein sinners must b● when they receive this doom Cursed God wi●● not fend them away in peace or bless them before they go but away they must with a vengeance and with a curse at their backs they loved cursing and cursing shall be unto them all the curses in the Book of God shall light on them 4 Here is the torment they are to undergo fire yea everlasting fire kindled by the wrath and maintained by the wrath of God Lastly the company they are to have none but the Devil and his Angels Depart from me y● cursed into everlasting fire prepared for the Devil and his Angels A little to gloss on this briefly 't is as if sinners should say to God in the day of Judgment Lord have mercy upon us Mercy saith G●● mercy upon you No no I will have no mercy on you time was when you might have had mercy without judgment but now you shall have judgment without mercy depart depart If they should then beg and say Lord if we must depart let it be from thy Throne of judgment but not from thee Yes saith the Lord depart from me depart from that presence of mine in which there 's joy depart and go to hell Lord if they say seeing we must be gone yet bless us before we go let thy blessing be upon us Oh no saith God be gone with a curse depart ye cursed Oh Lord if we must go from thee let us not go into the place of torment but appoint some place if not of pleasure yet of ease No depart into fire burning and tormenting flames Oh Lord if into fire let it be but for a little while let the fire be soon out or we soon out of it for who can dwell in everlasting burnings No no neither shall you nor the fire know an end be gone into everlasting fire Ah Lord let it be long then before we go thither No depart presently the Sentence shall be presently put in execution Ah Lord let 's at least have good company that will pitty us though they cannot help us No no you shall have none but tormenting Devils they that you obey'd when they were Tempters you shall be with as Tormentors Oh what misery hath sin brought on man to brin him to hear this dreadful doom Depart from me ye cursed c. But as to the particulars I shall begin with the privative part Paena damni or privative damnation the paena damni penalty of loss which will not be the least plague of the sinner● hell he shall be deprived of all good never to enjoy good day or good thing more when once a man is damned he may bid adieu to all good Luke 16.25 But to go on by degrees and step by step This then we say 1 1 Parting with all the good things they had here That damned sinners will be strip'd naked and deprived of all the good things they had in this life Wicked men are called the men of this world Psal 17.14 they have their portion and consolation in this life Luke 6.24 and 16.25 Many of them fare well and prosper in this world they have stately houses spread Tables full Cups soft Beds pleasant Walks delightful Gardens filled with fragrant and odoriferous fruits and flowers they sit at the upper end they have the grandure and gallantry of this world but when they come to be damned neither riches nor honors nor pleasures will descend with them Wicked men would be content with the good they have if they might have it alwayes if Dives-like they might be cloathed with Purple and fine Linnen and fare deliciously for ever they would say happy is the people that is in such a case Psa 144 12.-15 But this vain petty happiness such as 't is they must part with for ever and bid adieu for good and all to all their good When Devils fetch away their soul whose shall all these things be Luke 12.20 none of theirs all must be left behind the● cannot carry with them a drop of water to coo● their tongue to have a portion of this world may be a mercy but to have the world for a portion is a misery to have all good things in this life and but for this life is a misery indeed thou shalt be cloath'd with silks no more eat the fat and drink the sweet no more O● But Saints themselves must part with these things t●● A. 〈…〉 But the best on 't is they shall have better things in lieu of them The impenitent sinner 〈◊〉 from all his good to all evil but the Saint g●●s from all his evil and but from a little good 〈…〉 goods who would not part with Coun●e●● for gold with a world for heaven this the Saint doth and 't is a good exchange I trow but when a man must part with all his Jewels all his fine things his wine and musick and the delig●ts of the Sons of men and have no good thing left him ●h how sad 2 Though sinn●●● will count this a great loss 2 Part with the comfort they had

deliver'd to as different as grief is from joy as torment is from rest as terror from peace so different is the state of sinners from that of Saints in the world to come Rom. 2 6.-10 3 This state damnation-state of sinners 3 I admits of no relief will admit of no relief 't will be punishment without pitty miscry without mercy sorrow without succour crying without comfort torment without ease The sinner can look for no relief from God for God judgeth and condemns him none from conscience for that accuseth and upbraids him none from the Devils for they torment him none from hope for that 's departed from him none from time for 't is for ever it s a state of all misery it hath no consolation not so much as a little drop of water to cool the tongue 't is misery all misery nothing but misery as sin is all sin and nothing but sin Damnation-state more particularly consider'd under six Heads 1 The torments themselves the kinds of them 2 The quantity and quality of them 3 The duration of them 4 The Tormentors or inflicters of them 5 The aggravations of them 6 The effects of them By that time I have set these before you I presume you will conclude and cry out Oh sinful sin what a thing is sin and who would sin at this rate A he torments of Hell and be at such cost and charges to damn himself To begin with the torments themselves where I shall consider 1 The place with the names and appendices of it 2 The thing it self with its names 1 The place Hell is the place with its names In general and most frequently 't is called Hell the place and element of torment Luke 16. This is the Rendezvous General for the wicked after the day of Judgment and to express the dreadfulness of any condition or thing the name of Hell is annexed to it as to signifie the excellency of a thng the name of God and Heaven is joyn'd to it as Cedars of God c. 1 Therefore hell is a place and state of sorrow 1 Of sorrow for the greatest sorrows are called the sorrows of hell 2 Sam. 22.6 as the joys of heaven are the greatest joys so the sorrows of hell the greatest sorrows 2 A place and state of pains and pangs 2 Of pain far beyond them of a woman in travel Psa 116.2 The pains of hell gat hold of me there 's no ease in hell 3 Destruction is joyn'd with it 3 Destruction to be in hell is to be destroy'd Prov. 15.11 Hell and destruction are before him and he can destroy body and soul in hell Mat. 10.28 So 4. 'T is a place and state of five 4 Fi● of fiery indignation Mat. 5.22 He that calls his brother fool viz. without cause and in rash anger is in danger of hell fire the worst of flames Luk. 16. Yea 5. Damnation is in it and spoken of it 5 Damnation Mat. 23.33 How can ye escape the damnation of hell 6 Torment is attributed to it Luke 16.28 6 Tormen 'T is called the place of torment Thus you see what a kind of place and condition hell is 't is all these and much more than these words can express or you conceive by these expressions Yet more particularly 1 Hell is called a prison 'T is called 1 A prison As heaven is set out by things taking and delectable so hell is set out by what 's distastful and loathsome among which a prison is one and hell is called a prison Mat. 5.25 1 Per. 3.19 Prisons common Goals are the worst places to live in 't is a noysome pestilential air but hell is worse than the worst of prisons 2 2 A bottomless pit Hell is called the bottomless pit Revel 9.11 and elsewhere frequently The Devil is the Angel of the bottomless pit 't is a pit into which sinners must fall and be ever falling for there 's no bottom 3 3 A furnace of fire Hell is called a Furnace of fire and that 's a terrible thing Nebuchadnezars Furnace was terrible especially when heated seven times more than usually yet hell is a worse Furnace of fire Mat. 13.41 42. They that do iniquity that are sin-makers by trade shall be cast into a Furnace of fire which shall not devoure them but torment them and make them wail and gnash their teeth 4 4 A Lake c. It s called a Lake which burneth with fire and brimstone Revel 21.8 Such and such as are there named shall have their part and portion in the Lake which burneth with fire and brimstone always over head and ears in this Lake yet never drown'd always burning but never burnt to ashes They will in this be like the burning bush which burnt with fire but was not consumed as the Church was so on earth sinners will be so in hell 5 5 Darkness This place though it burn with fire and brimstone is yet called utter and outer darkness those flames will administer heat of wrath but no light of consolation Darkness is a dreadful thing but to be in the fire in darkness to live in death always to be tormented in flames and yet in darkness Oh how dismal must this be Mat. 22.13 bind him hand and foot and cast him into outer darkness so that 't will be in vain to think of making resistance for thou wilt be bound hand and foot and be in darkness too yea 't is called chains of darkness 2 Pet. 2.4 and blackness of darkness for ever Jude 6.13 This of the place 2 Let us consider the thing it self 2 Hell is a state of damnation with its names for as its name is so is it The most common and usual name of this punishment is Damnation a dreadful word who knows how much it means 't will make the stoutest heart to tremble the most consident countenance to fall the most daring courage to fail when they feel it If his wrath be kindled but a little 't is terrible how much more is it so when it shall be wrath to the uttermost for 't is contrary to being saved to the utmost More particularly 't is called 1 Destruction viz. Which is 1 Dest●●ction moral destruction not of mans being but well being 2 Pet. 2.12 they shall be taken destroy'd and utterly perish And 2 Thes 1.8.9 they shall be punished with everlasting destruction from the presence of the Lord. Alas it had been better for them they had never been born or if born that they had never died or if died that they had never risen again then to be thus destroy'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hicrocles to be banish'd from God and the Divine Life is the worst of deaths 2 'T is a curse an accursed state 2 A curse to be under the curse of God as Mat. 25.41 not only depart from me but depart ye cursed There 's no● the

Rev. 14.11 and have no rest Here our sleep is a Parenthesis to care and sorrow and pain but there 's no sleeping there the God that executes wrath and they on whom wrath is executed neither slumber nor sleep here they have some intermissions and lucid intervals in their madness but there they will be e'en mad continually for vexation of heart Methinks I cannot go on till I have a little expostulated with thee who ever thou be that readest needs there any more to fright thee from sinning which is the way to damnation then the thoughts of damnation such a damnation which is at the end of the way of sin for thy Souls-sake hear and fear and do no more wickedly What! wilt thou be damned canst with patience think of going to hell hast thou no pity on thy precious Soul Oh if thou shouldst go from reading of hell into hell thou wouldst surely say there was a Prophet I would not believe it but now I feel it Think of it and 3 3 The duration Think of what 's now to be added concerning the duration of these torments they will be for ever though they were great universal and without intermission for a time yet if they were to have an end 't were some comfort but here lies the misery they will be to day as yesterday and for ever as in the beginning so all along and for ever alwayes the same if not encreasing This is the woe of woe the hell of hell that 't is woe and hell for ever After sinners have been in hell millions of millions of years hell will be as much hell as at first the fire that burns will never go out the worm that gnaws will never die which is three times repeated by our Lord and Saviour in one Chapter Mark 9.44.46.48 't will be a lasting yea an everlasting misery 't is everlasting punishment and everlasting fire Mat. 25.41.46 4 There 's yet to be consider'd the Tormentors 4 The tormentors or inflicters of these torments The Devil Conscience and God himself will torment the damned 1 The Devil 1 The devil the Tempter will be the Tormentor they will be tormented not only with but by Devils They will be deliver'd to the Goalers the Tormentors as 't is Mat. 18.34 35. So likewise shall my heavenly Father do to you viz. deliver you to the Tormentors When the Church Excommunicates which is an Embleme of this it doth deliver to Satan and when God Excommunicates he gives up to the Devil take him Goaler torment him Tormentor The Apostle thought it a great misery to fall into the hands of unreasonable men and therefore prays and begs prayers against it But if the tender mercies of wicked men are cruelties what are the cruelties of the Devil and his Angels especially when God delivers men up into their hands Oh what a misery is it to fall into the Devils clutches to be tormented by the Devil If he do so much now by permission what will he then do by Commission when he shall be under no restraint We may guess by what he doth do now what he is like to do and will do then We have many instances of his malice rage and power take one and another In Mark 9.17 22. there was one possessed of a dumb spirit and wheresoever this spirit taketh him he teareth him that he foameth gnasheth with the teeth and pineth away and v. 20. when he came into the presence of Christ Jesus he care him that he fell on the ground and wallowed foaming oftentimes it hath cast him into the fire and the water to destroy him You know also how the Devil dealt with Job and went to the utmost extent of his Commission and tantum non almost prevail'd for he brought him to curse the day of his birth though he did not curse God If the Devil do so much now to the tormenting of any when he is in Chains and under restraint Ah how sad is it like to be with men when the Devil shall have them in his hands by Commission from God! When God shall say take him Devil take him Gaoler into the fire with him do thy worst with him Oh who can stand before the Devils rage and envy thus whetted by Commission Oh sinful sin that thus gives up to the Devil 2 2 Conscience The second Tormentor is Conscience a reflecting an accusing an upbraiding Conscience which I may say is in some sort a greater torment then any the devil can inflict because Conscience is within us but the devil is without us That which is within hath the greatest influence on us whither for comfort as 1 Joh. 4.4 or for torment Mark 9.44 The worm that never dies which is within a man 't were a dreadful thing to be eaten up of worms to be continually fretted and vexed with the gnawing of worms but this worm gnaws the spirit which is more tender then the apple of ones eye a wounded spirit who can bear Judas sunk under the weight and burden of it and so have many more but if it be so terrible when awakened here what will it be when a man shall be fully convinced and have all his sins set in order before his face Psa 50.21 How will Conscience lash men then As Schoolmasters reckon up their Boys crimes imprimis for this and then a lash item for this and then another lash c. So saith Conscience Salvation was held forth Grace was offer'd and then lasheth for neglecting so great Salvation and turning Grace into wantonness Item saith Conscience you knew that the wages of sin was death and the judgment of God is just and yet you would do such things and then Conscience pricks and torments whips and lasheth them Item after thou hadst vomited up thy pollution and wer 't washed from thy filthiness thou didst return like the dog to thy vomit and like the Sow to wallowing in the mi●e and then lasheth him If a man were falsly imprison'd 't would be a mitigation and some relief but when a man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-condemned and finds that his perdition is of himself that his own wickedness doth correct him this will be the sting of death and damnation 3 3 God also Not only the Devil and Conscience but God also will torment them for though God in this life suffer himself to be pressed with their sins as a Cart is prest with sheaves yet at last he will shew his power in revenging himself on wicked men though now he seem to have leaden feet and be slow to wrath yet then he will be found to have iron hands Here God is patient and if he judge yet in the midst of judgment he doth remember mercy and doth not deal with men as their wickedness deserves but then he will be extreme in punishing the Lord himself will rain upon the wicked snares fire and brimstone and an horrible tempest Psal 11.5 6. This

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-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