and to save yours as well as to be free from your blood Oh consider consider If you are not guilty I have not condemned you but speak this that you may not be guilty and that you may pray to God to be kept from and praise him if you have been kept from such crying sins To proceed yet further 5. Of little sins Take heed of such sins as the world call Peccadillos little sins some men account great sins to be but little ones and little ones to be none or very venial say they what hurt is there in an innocent lye or a pious fraud Alas what a contradiction is this can a lye be innocent and fraud pious Wo be to them that call evil good and joyn good and evil as if they were one or agreed in one Oh saith another 't is but a trick of youth I but 't is such a trick as may cost thee a going to Hell Another deceives his neighbour and laughing while he strikes says am not I in sport Prov. 26.19 Ah but he that sins in jest or makes a jest of sin may be damned in earnest Consider That no sin against a great God can be properly though compared with a greater it may be a little sin but be it never so little to account it so makes it greater and the nature of the greatest sin is in the least a spark of fire a drop of poyson hath the nature of much more yea of all James 2.10 And God hath severely punished them that have been lookt upon as little sins yea some of them well-meant sins as that of Vzza's taking hold of the Ark when the Cart shook 2 Sam. 6.6 7. When they did but look into the Ark it cost them dear 1 Sam. 6.19 gathering of a few sticks on the Sabbath was severely punished Numb 15 32.-36 These seem small matters but in sin we must not consider so much what is as why 't is forbidden and who forbids it Beside a little sin makes way for a greater as a little boy-thief entring an house makes way for a man-thief to enter 't is hard to sin once and but once to commit one little sin and but one give the Devil and sin an inch and they will take an Ell vain babling increaseth to more ungodliness a little leak in a ship may by degrees fill it with water and sink it the Devil doth not much care by what sins we go to Hell whether small or great formality or prophaneness And to conclude he that makes no conscience of little sins makes conscience of no sin he that breaks the least of Gods Commandments hath none or very little love for God for herein is love that we keep his Commandments and they are not grievous no not the greatest of them much less the least 1 Joh. 5. To have respect to all the Commandments of God is an Argument of a sound heart and excludes shame as appears by comparing Psal 119.6 with 80. A good conscience is an universal conscience and if a man make no conscience of little sins to which the temptations can be but little how little conscience is that man like to make of great sins to which there are greater temptations If Judas betray his Lord for thirty pieces what would he not do for more Consider what our blessed Saviour saith Luke 16.10 he that is faithful in that which is least is faithful also in much and he that is unjust in the least is unjust also in much beware then of little sins And 6. Of secret sins Take heed of them that men call Secret Sins There are but too many who bless themselves in their wickedness because as they think none knows how wicked they are they are drunkards but 't is in the night they are unclean but 't is in the dark their Mystery of iniquity trades in the works of darkness and in the dark indeed if men could sin and no eye see them they might seem to sin securely but this is a falshood as well as a mistake I have met with two stories which may haply serve you in some stead the one is of a Maid that was tempted to be unchast and unclean the person that sollicited her promised her to do great matters for her if she would yield I will saith he do any thing for thee wilt thou so said she then burn thine hand in that fire Oh that 's unreasonable answers he but replied she 't is much more unreasonable that I should burn in Hell for thy sake Oh who would venture his soul to torment to gratifie his own or anothers pleasure and lust The other which comes to the case in hand is of a Maid sollicited to the same folly who would not give her consent unless he would bring her to a place where no eye could see them whereupon he brought her to a very dark place and prosecuted his sollicites saying here no body can see us Oh but said she here God sees us Oh that we would tell all the tempting Courtships of men and Devils that we can never sin but there will be two witnesses present to observe and register it our own selves and God himself we owe a great deal of reverence to our selves and though none were by we should revere our consciences and our selves what shall we be witnesses against our selves and be condemned by our own testimony and yet if our hearts condemn us God who is greater then our hearts and knoweth all things will much more condemn us It made St. Paul very modest when he knew nothing of which to condemn himself yet that the Lord was to judge him 1 Cor. 3.4 we cannot escape the sight no more then the judgment of God He sees us and what we do when under the fig-tree though as Adam and Eve did we cover our selves with fig-leaves and he will one day call to us as to them Adam sinner where art thou if thou go up to Heaven he is there 't is his Throne if down to Hell he is there 't is his Prison thou canst not go from his presence you may more easily hide from men and your selves then from God and therefore that you may not be so foolish and wicked as to sin in secret or to think any thing or place secret from God I intreat you often and seriously to read the 139. Psal and then I hope you will say I am sure you will see cause to say how shall I do this wickedness and sin against God! 7. Of occasions and appearances of evil Take heed of the occasions and very appearances of this evil Sin abstain not only from apparent evils but from the yea from all and every the appearances of evil 1 Thes 5.22 do not be so irreligious as to go into temptation when thou hast been so religious as to pray God not to lead thee into temptation this is mock-prayer keep out of harms way Prov. 4.14 15. enter not put not a foot
1 Joh. 2.1 2. the very Doctrine of Grace and interest in the death of Christ is the great obligation upon them not to sin Read 〈◊〉 6.2 Cor. 5.15 Titus 2.11 12. the assurance of glory is an engagement to mortification Col. 3 4 5. when Christ who is our life shall appear then shall we appear with him in glory what then May we therefore gratifie corruption and live as we list Oh no but mortifie therefore c. though there be promises of forgiveness to him that confesseth his sin yet a godly man dare not sin and buy repentance at so dear a rate When S. John had said that if we confess our sin God is faithful and not only merciful but just to forgive us our sin and the blood of Jesus Christ shall cleanse us from all yet he adds these things I write that you sin not 1 Joh. 1.9 with 1 Joh. 2.1 nay they dare not sin that good may come of it nor tell a lye though the truth of God may thereby abound unto God his glory Rom. 3.7 8. 4 They witness that sin is an abominable thing by this the care they take and the means they use to prevent sin that they may not sin 1 They maintain a continual war against the devil world and flesh because they would not sin as much as they good souls love peace yet they live in war I and live in war to preserve their peace on which sin would make a breach Godly men would not hate the devil but that he is a sinner and tempts them to sin they would not hate their own flesh or Father and Mother but to prevent sinning Of this war you may read Rom. 7. and Gal. 5.17 They are fain to fight their way to heaven from day to day and duty to duty and are at great cost and charges pains and watchings to keep this war on foot and all that they may not sin 2 They are praying always that they may not sin Oh our Father lead us not into 〈…〉 on but deliver us from evil though temptations be no sins yet they are the way to sins and therefore they pray that if possible they might not be tempted Psa 119.113 Let not any iniquity have dominion over me saith good King David keep me from presumption that I may be upright c. Psa 19. yea 't is their joynt supplication thy will be done on earth as 't is in heaven 3 They hide the word of God in their heart as an antidote that they may not sin Psal 119.11 and when Princes persecuted this holy man without a cause yet he durst not meditate revenge but his heart stood in awe of the word which he had hid there Psa 119 161. 4 That they may not sin they abstain from appearances and occasions of evil Job made a covenant with his eyes Job 31.1 King David said he would take heed to his ways that he might not sin with his tongue Psa 39.1 that is that he might be perfectly holy in the sense of Saint James's phrase Ch. 3.2 If any man offend not in word the same is a perfect man a great Commander of himself and able to bridle the whole body which is the expression used in the forequoted Psalm when chast Joseph met with a tempting Mistris 't is said of him he hearkned not unto her not only not to lye with her but not to be with her Gen. 39.10 but fled as from a plague or devil v 12. By all these things to name no more it clearly appears that in the esteem of good men sin is an exâ—eeding impious and pernicious thing But I am sensible there will be two exceptions made against this witness of these men 1 A posse from what may be it may be sin and sinners will say 't is true these men did reprove sin and condemn it in others and endeavour'd to prevent their own but was it for the ugliness of sin or some inconveniences that might else befall them was it because sin was sinful or for some other reasons 2 Ab esse from what is though you would make us believe that godly men are such Ermins such nice and tender things as if they could not endure any uncleanness though you make them so shy and strict as if they would not come near a sin yet 't is apparent they have sinned yea the very men whose instances you please your self in and make them patterns to and Patrons of all the rest Before we can proceed these Amasaes must be removed out of the way and therefore for the removal of the first I answer That though good men as Joseph did make use of all manner of arguments to keep themselve and others from sin yet it is sin as sin that they abhor as ugly and abominable though there were no affliction no hell no wrath yet would regenerate and new-born men declaim against and hate sin As appears 1 By this that the main thing which keeps them from committing it or which they repent for having committed it is that it is against God when Joseph had muster'd up many arguments this was the prevailing one with him how shall I do this wickedness and sin against God Gen. 39.9 against the will and glory of God Job tells us he durst not sin why not why because 't was against God as well as against himself Job 31 1.-4 and in their repentance after a sin this goes most to their heart that they have sinned against God Psa 51.4 Against thee thee only have I sinned how so Surely David had sinned against Vriah and against Bathsheba and against himself his bones as well as conscience felt it Oh but this goes most to the heart that 't was against God it grieves him more that God was displeased by him then that God was displeased with him he puts in twice as much of that consideration as of any other ingredient and as to others his tears run down like rivers not so much because men kept not his as because they kept not Gods Laws 2 By this because they abhor all sin all kinds and all degrees of sin Surely we may conclude that they who hate all sin hate sin as sin this godly men do and only godly men do and godly men always do it so far as godliness acts in power in them 't is the prayer in Psal 119.133 order my steps all and every of my steps in thy word and let not any not any i.e. none iniquity have dominion over me from the highest to the lowest from the greatest to the least let not any one iniquity have dominion over me Some other men abhor some sins as Atheisme blasphemy idolatry murther c. but pride and wantonness c. are pleasant to them as meat and drink Now this is no argument that they hate sin as sin he that hates sin as sin hates all sin and I think it may be inverted truly he that hates all sin hates sin as sin 3
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
for dying r. discease p. 262. l. 21. for command r. commend p. 273. l. 28. after then add these p. 279. l. 5. for a may r. a man may p. 289. l. 10. for i would r. it would SIN THE PLAGUE of PLAGUES OR Sinful Sin the worst of Evils ROM 7.13 Was then that which is good made death to me God forbid But Sin that it might appear Sin working death in me by that which is good that Sin by the Commandment might become exceeding sinful BEing to treat of the exceeding sinfulness of Sin 't is not only expedient The Introduction by way of promise but necessary that I preface and premise such things as these viz. 1 That God made all things very good Genes 1.31 they were all endowed with the perfections which were suitable to their several beings so that none of them could find fault with or complain of God as if he had been wanting to them or had made them defective yet 2 of these the two most eminent and principal degrees of creatures did quickly degenerate for some of the Angels sinned and kept not their first estate but left their own habitation Jude 6. And by giving way to their subtil and envious infinuations the Man Adam who was a common person sinned also Genes 3. And thus by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Rom. 5.13 And 3 as to the Angels that fell God left them irrecoverable for 2 Pet. 2.4 God spared not the Angels that sinned but cast them down to hell and Jude 6. hath reserved them in everlasting chains under darkness unto the judgment of the great day Christ Jesus the Mediator and Redeemer took not on him Angels or as 't is in the Margine takes not hold of Angels Hebr. 2.16 but it pleas'd God to pity man his saving grace and loving-kindness hath appear'd to man Titus 2.11 and that in Christ Jesus Titus 3.4 whose delight was with the sons of men the habitable parts of the earth Prov. 8.31 and therefore he took on him the seed of Abraham Hebr. 2.16 And 4 this Doctrine of God our Saviour or the Gospel-doctrine doth suppose man a sinner 'T is a faithful saying and worthy of the best and all acceptance and reception that Christ Jesus came into the world on this very errand and design to save sinners 1 Tim. 1.15 The Doctrine of Repentance supposeth also that man hath done amiss Mat. 9.13 The Doctrine of Faith in another for righteousness and hope concludes man to be without righteousness and hope in himself Eph. 2.12 13. And the end of Christs sending the holy spirit was that he might in the first place convince of sin Joh. 16.8 These things being beside others that might be consider'd it cannot but be hugely useful to let men see what sin is how prodigiously vile how deadly mischievous and therefore how monstrously ugly and odious a thing sin is that so way may be made by it 1. For admiring the free and rich grace of God 2. For believing in our Lord Jesus Christ 3. For vindicating the holy just and good Law of God and his condemnation of sinners for breaking of it 4. For hating of repenting for and from sin thereby taking a holy just and good revenge on it and our selves 5. That we may love and serve God at a better rate then we ever did in the little and short time of Innocency it self And lastly that this black spot may serve for a set off to the admirable incomparable and transcendent Beauty of Holiness And now to the Text it self The Context and the Text explain'ds which may have this for its title The just vindication of the Law of God and no less just accusation and condemnation of the sin of man As to its connexion with what precedes 't is thus at the 10. v. the Apostle had said that the Commandment which was ordain'd to life he found unto death Hence an objection is rais'd v. 13. Seeing the Commandment is good how comes it to be unto death Was that which was good made death to me To which he answers 1. By way of negation and abhorrency God forbid absit I far be it from me or any other to think so no by no means to find fault with the Law were to find fault with God The Law is not to be blam'd What is then for something is to blame To this he answers 2. By way oâ— affirmation and accusation that sin is the truâ— cause of death The Commandment indeed condemns or is death to man not of it self but because of sin and hereby sin appears not only like it self but it self sin yea sinful yea exceeding sinful sin not in a disguize as when ' tiâ— committed but in its own lively colours oâ— rather and more properly dead and deadly colours 'T is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin in the abstract and that iterated and repeated as Pharaohs dreaâ— was for the certainty and assurance of the thing 't is sin 't is sin and this sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinful or a sinner nothing else but sinning and sinful sin 't is masculinely and vigorously sinfulâ— for though Erasmus conclude this to be the Attick Dialect viz. the conjunction of this masculine and feminine yet others think that the Apostle doth dare personam peccato bring in sin as if it were a person as v. 17. and 20. 'T is not I but sin as if it were a person unless we may read it thus as Faius doth that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sinner might become sin in the same sense as the objection is made v. 7. Is the Law sin that is criminal and guilty However we read it we are sure of this that it denotes the malignant pestilent and pernicious nature and operation of sin it s own name being the worst that can be given it and yet as if this were not significant enough 't is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. supra modum Eraâ—m quam maxime Beza eximiâ— Grotius exceeding above measure excessively or in the highest degree for an Hyperbole is at extraordinary and the highest degree of speaking 't is as the Arabick Version hath it superans excessum 't is extremely and indeed beyond all expression sinful So that upon the whole I may Illustrate the scope and meaning by a familiar example or instance 'T is as if it had been said by a Malefactor to the Judge thus Oh my Lord how cruelly unmerciful are you to condemn me to die Nay saith the Judge 't is not I 't is the Law I am but the mouth of the Law Nay saith the Law 't is not I 't is sin if thou hadst not sinn'd I had not condemn'd for the Law is not against the righteous 1 Tim. 1.9 No against such there is no Law no condenmation from it Gal. 5.28 Thou mayst then in me as in a glass
see what a deadly destructive and killing thing thy sin is Bvery mouth must be stopped there 's no room for complaint against God or his Law for thou art as all others are by becoming guilty sallen short of the glory and subject to the judgment of God Rom. 3 -19.-23 So that by the Commandment sin appears to be a desperate malignant thing the proper true and only cause of mans condemnation and death From this brief yet clear account of the Text and Context these following truths are deducible 1. Observations from the Text. That the Law of God in whole and every part is good not only not sin i. e. culpable or criminal as v. 7. or only holy and just v. 12. or spiritual v. 14. but good v. 12 13. good not only in it self but relatively in its institution with respect to man for 't was ordain'd to life v. 10. Yet 2. This good Law transgressed makes man over to death Patience that temperate and harmless thing if abused turns to rage and fury so the Law good though it be yet abused it condemns and kills But 3. Though the Law condemn mans fault and man for his fault yet still the Law is good and is not to blame nor to be blam'd The Law is as good as ever 't was 't is to be justified by man even then when it condemns man As man had no reason to break the Law so none to sind fault with the Law though it bind men over to death for breaking of it For 4. 'T is not the Law but sin that works mans death and ruine sin aims at no less and if grace prevent not it will end in no less for the end and wages of sin is death Rom. 6.21 22. Yet 5. Sin 't is true worketh mans death and destruction by that which is good scil the Law when sin hath used man to break the Law it useth the Law to break man to undo him by condemnation and death And 6. Sin is therefore exceeding sinful and wicked most unmeasurably spiteful poysonous and pernicious because it kills men and not only so but kills them by that which is good and was appointed to man for life it turns food into poyson ut agnoscatur quam sceleratus peccator sit hoc peccatum quam pestisera res dum per mandatum rem salutiferam exserit virus suum Clarius Like the horrid and cursed wickedness our stories tell us of so wickedly committed in poysoning a man yea a King by the Cup of Blessing So that 7. And lastly Sin by the Commandment appears to be excessively sinful Vt evidens sit quam perniciosum quam grave quam scelestum sit ipsum peccatum Zegerus If we look on this through the Microscope-glass of the Law it will appear a most hideous devillish and hellish thing the most wicked villanous mischievous virulent and deadly thing that ever was Sinful sin worse then the Devil c. of which anone I may not prosecute any of these particulars apart for I shall have occasion enough to speak to every and each of them in handling the sinfulness of sin in relation whereunto I intend to observe this method and to manifest thereby 1. What sin is The subject and method of handling it the thing so much and so deservedly evil spoken of whereof none can speak well but they that speak ill of it for they speak best who speak the worst of sin 2. Wherein the sinfulness of sin doth especially consist and so to lay open not only its effects but its nature also 3. What witness and evidence there is to make good this Indictment and Charge against Sin that it is so vile and abominable so sinful as the Apostle calls it And 4. What use and improvement is to be made of the Doctrine of Sins excessive sinfulness 1. To begin with the subject 1 Whâ—◠〈◊〉 is and to shew what sin is Sin is the transgression of a Law yea of a good Law yea of a Gods Law Sin supposeth a Law in being for where there is no Law there is no transgression Rom. 4.15 but where there is sin there is a Law and a transgression of the Law 1 Joh. 3.4 whosoever committeth sin transgresseth the Law for sin is a transgression of the Law and this is the sin intended here in the Text as appears by v. 7. Now the Law not only forbids the doing of evil whether by thought word or deed but also commands the doing of good so that to omit the good commanded is sin as well or ill as is the doing of the evil that is forbidden against the fruits of the spirit there is no Law but against the works of the flesh as the opposition holds there is Law for they are all against the Law as the Apostle tells us Galat. 5 19.-24 what ever then doth transgress the Law of God in whole or in part James 2.10 is therefore and is therein a sin whither it break an affirmative or a negative precept i. e. whither it be the omission of good or commission of evil 2. 2 Wherein the sinfulness of sin To proceed and lay open wherein especially the sinfulness of sin doth consist which is easily and readily known from its definition or description just now set before us Sin being a transgression of Gods Law which is not only holy and just as made and given by an holy and just God but good also as it respects man for whom God made it according to the Text and Context and as 't is in Deuter. 5.29 and 6.24 with many other places I say sin being a transgression of Gods Law which was made for mans good the sinfulness of sin must needs lie in this that it is contrary 1. To God 2. To Man These then are the two Heads I shall insist upon to declare the malignity and wicked nature of sinful sin and both these are evident from the Law for by it as our Text speaks sin appears sin and by the Commandment sin clearly and undeniably becomes most exceeding hyperbolically or above measure sinful i. e. extremely guilty of displeafing and dishonoring God of debasing and destroying man and on both accounts justly obnoxious to and deservingly worthy of the hatred of God and man as to which I do heartily wish the issue to be that man may hate it as God doth who hates it and nothing else but it or to be sure he hates none but for it Of sins contrariety to God 1. 1 Sin is contrary to God Then the sinfulness of sin not only appears by but consists in this that 't is contrary to God yea contrariety and enemity it self in the very abstract Carnal men or sinners are called by the name of enemies to God Rom 5.8 with 10. Col. 1.21 but the carnal mind or sin is called enmity it self Rom. 8.7 and accordingly it and its acts are exprest by names of enmity and acts of hostility as walking contrary to
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
his Son 7 Not sparing Christ Jesus but delivering him up for us all Gods sending his Son into the world to condemn sin Rom. 8.3 and to destroy it 1 Joh. 3.8 doth clearly witness for God how odious sin is to him and ought to be to man for whom Christ suffer'd and died that sin might die and man might live yea live to him who died for us for to no less doth his love constrain us 2 Cor. 5.14 15. To clear and evince this the more plainly and fully I shall shew these three things 1 That Christs sufferings were for sinners 2 That Christs sufferings were exceeding great 3 That the greatness of his suffering are full witness on Gods part of Sins sinfulness against God and Man 1 1 He suffer'd for sinners That Christ his sufferings were for sinners Jesus Christ himself suffer'd but he did not suffer for himself for he was without sin Hebr. 4.15 and 7.26 neither was guile found in his mouth nor any misbecoming word when he suffer'd though 't were a provoking time 1 Pet. 2.22 23. 'T is a faithful saying that Christ came into the world to save sinners 1 Tim. 1.15 This was the design errand and business about which he came he had his name Jesus because he was to save his people from their sins Mat. 1.21 And he himself professeth that he came to seek and to save that which was lost Luke 19.20 Now dead and lost is the sinners Motto Luke 15.32 accordingly when he was in the world he suffer'd and died that he might save sinners he died for our sakes and so loved his Church that he gave himself for it Eph. 5.25 Yea 't is not only said often that he died for us Rom. 5.8 and 8.32 but that he died for our sins not only for our good as the final cause but for our sins as the procuring cause of his death Rom. 4.25 He was deliver'd for our offences 1 Cor. 15.3 Christ died for our sins according to the Scripture according to what was typified prophesied and promis'd in the Scripture One eminent place instend of many others is in Is 53.5 He was wounded for ou◠transgression he was bruised for our iniquities the chastisement of our peace was upon him and by his stripes we are healed To this the Apostles bear witness in the New Testament Gal. 1.4 he gave himself for our sins and 1 Pet. 2.24 who his own self bare our sins Now this dying for us and our sins notes 1 That he died and gave himself as a ransome for us Mat. 20.28 1 As a ransome I came to give my life a ransome for many said our sweet and blessed Saviour 1 Tim. 2.6 He gave himself a ransome for all Christs dying was the paying of a price a ransome price and hence we are said to be bought redeem'd and purchased 1 Cor. 6.20 Ye are not your own ye are bought with a price viz. that of his blood as 't is in 1 Pet. 1.18 19. Ye were redeemed with the precious blood of Christ and the Church is purchased with his own blood Acts 20.28 He gave himself as a Redemption price and we are a purchased people 1 Pet. 2.9 2 He died for us as a Sacrifice for our sins 2 A Sacrifice he became sin for us 2 Cor 5.21 In the Old Testament the Sin-offering is called sin so here Christ Jesus an Offering for sin is said to be made sin for us 'T is said in the holy Scripture that Christ offer'd his Body his Soul himself Hebr. 10.10 There 's the offering of his Body Is 53.10 He made his Soul an offering for sin And Eph. 5.2 He hath given himself for us an offering and a Sacrifice to God Hebr. 9.14 He did offer himself without spot to God and v. 26. He put away sin by the Sacrifice of himself Now as we were redeem'd by the price so we are reconciled by the Sacrifice of his death For Rom. 5.9 10. We are reconciled by the death of his Son 3 3 3 A curse Christ laid down his life for us as bearing the curse and punishment due to our sins and therefore 't is said he was made a curse for us which was the punishment of our sin Gal. 3.13 He bare our sins i. e. the curse due to our sins The punishment of sin is called sin often in Scripture and to bear iniquity is to be punished and as Redemption came by the price and Reconciliation by the Sacrifice so Justification by his bearing the curse and punishment Is 53.11 12. He shall justifie many for he shall bear their sins He became a curse for us that the blessing of Abraham might come upon us and that is Justification by Faith as you may see Gal. 3.13 14. with v. 8 9. This shall suffice as to the first thing viz. that Christs sufferings were for sinners 2 2 His sufferings were great The sufferings of Jesus Christ were exceeding great I shall omit what may be gather'd from the types under the Law and what is exprest by the Prophets concerning the suffering of Christ though many things might be collected thence but they being all fulfilled in him I shall confine my self especially to the relation made thereof in the N. Testament He was a man of sorrows as if he were a man made up of sorrows as the Man of Sin is as if he were made up of sin as if he were nothing else He knew more sorrow then any man yea then all men ever did For the iniquity and consequently the sorrows of all men met in him as if he had been their Center and he was acquainted with griefs he had little acquaintance else grief was his familiar acquaintance he had no acquaintance with laughter we read not that he laughed at all when he was in the world his other acquaintance stood afar off but grief follow'd him to his Cross from his birth to his death from his Cradle to the Cross from the Womb to the Tomb he was a man of sorrows and never were sorrows like his he might say never grief or sorrow like to mine 't is indeed impossible to express the sufferings and sorrows of Christ and the Greek Christians used to beg of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that for the unknown sufferings of Christ he would have mercy on them Though Christs sufferings are abundantly made known yet they are but little known eye hath not seen nor ear heard nor hath it or can it enter into the heart of man to conceive what Christ suffer'd who hath known the power of Gods wrath Christ Jesus knew it for he underwent it but though it be impossible to declare all yet 't is useful to take a view of what we can I shall therefore draw a Scheme of Christs sufferings under three Heads 1 Jesus Christ underwent all manner of sufferings 2 Jesus Christ suffer'd by all manner of persons 3 All manner of aggravating circumstances did meet in
the Angels are ministring spirits for the good of them that shall be heirs of salvation Hebr. 1.14 They incamp round about them that fear the Lord Psa 34.7 And when wicked men or devils would hurt this their charge they rise up in their might Dan. 10.20 Gabriel and Michael joyn against the Prince of Persia Rev. 12.7 Michael and his Angels fought against the Dragon and his Angels and overcame When Balaam hanker'd after the wages of unrighteousness to curse Israel the Angel of the Lord withstood him Numb 22.32 Thus by their protection of the good they shew their detestation of sin in them that would touch Gods Anointed or do his Prophets harm 8 Angels discover themselves to be haters of sin as a most abominable thing by their readiness to execute Gods judgment and vengeance on sinners The Angel that was merciful to Balaams Ass was ready to slay Balaam but that he was reserved to fall by other hands When Herod was so wicked as to assume glory to himself which of right is Gods the Angel of the Lord smote him because he gave not glory to God Acts 12.23 When God will judge the Angels will execute the judgment written The Angels executed destruction from the Lord against Sodom and Gomorrah Gen. 19.13 because their sin was great When Israel sinned God sent destroying Angels among them great havocks have they made among the Armies of the Aliens They powre out the Vials of Gods wrath on the earth Rev. 16.1 and praised God as they went about their work because God is just in judging ungodly men At the end of the world the Angels will be the reapers and will gather out all that doth offend Mat. 13 39.-41 The Lord will come with his holy and mighty Angels to take vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ 2 Thes 1.7 8. I might instance in other things also by which the Angels bear testimony against sin they are present at our worship and observe us which is a great obligation to reverence and a witness against immodesty 1 Cor. 11.10 They take account of our vows Eccl. 5.5 6. better it is thou shouldst not vow then vow and not pay because 't is before the Angel The Apostle chargeth Timothy not only before God but before the Elect Angels to be strictly conscientious 1 Tim. 5.21 They are witnesses of what we do and shall be witnesses of what God will do for he that confesseth Christ shall be owned by him and he that denies Christ shall be denied by him and that before the Angels Luke 12.8 9. 't will be one part of hereafter glory to be like Angels let 's be like them here in witnessing against sin and doing the will of God on earth as they do it in heaven But I proceed to evince that 2 Evil Angels 2 The evil Angels the devil and his Angels witness sin to be sinful not only in their being devils by it and suffering for it but many other ways as I shall evince We use to say that virtues confest by foes and vices confessed by friends are true Surely then by the Devil we shall find that vice and sin is as we have declared it to be and if such a friend of sin as the devil is will confess it to be sinful we may believe him for though he be the Father of Lies yet in this he speaks truth a clear and great truth 1 Then the devil witnesseth against sin by his trembling the devil trembles at this that there is a God James 2.19 Now God was never terrible to the Angels till they sinned then they saw and trembled at the terror of God Sin brought judgment on the devils 2 Pet. 2.4 at this they tremble so that sin is the first cause of devils trembling That then which makes devils tremble at the belief of a God who will be a God of judgment is exceeding sinful 2 As great as their judgment is and greater though it be like to be yet they acknowledge it just and so by consequence sin to be unjust and sinful The justness of judgment confest is a confession of the vileness of the sin which brings the judgment Say the devils Mat. 8.29 Art thou come to torment us before the time they confess that the Son of God was to judge them to torment that they had no exception to make against being tormented but only as to the time they are reserved in chains to judgment 2 Pet. 2.4 Jude 6. and say they art thou come to torment us before the time before the judgment of the great day to which we are reserved they deny not their being worthy of this death or that their damnation is just and therefore do confess the ugliness and filthiness of sin 3 They witness sin to be sinful in tempting men to sin They used to say that surely they must be good men whom Nero hated and persecuted so may we say that must needs be evil which the evil one tempts men to as that is good which he hates and persecutes he is the evil one and the Tempter Can that be good that the evil one tempts us to Can any good come out of this Nazareth Can any good come from hell 'T is enough to evince sin to be sinful that 't is of the devil 't is a clear proof of the evil of sin that the devil tempts to it 4 The devil tells us that sin is an ugly thing by this that he turns himself into an Angel of Light that he the more effectually lead us into darkness If he should come like a devil like an enemy all would be shy of him but he comes disguized and puts on the face of a friend and so puts tricks on us and cheats us and indeed doth prevail more by his wily subtilties then by his power If the devil had come to Eve and bespake her thus I was once a glorious Angel and lived above in the Court of Heaven but I have sinned and am cast down to hell do thou also eat the forbidden fruit and thou shalt be like me would this have taken Surely no So if he did come and tempt men to sin and tell them 't is the ready way to hell would this prevail with them to swear and whore c. No no the devil is subtil an old Serpent he colours and paints sin covers his hook with a bait c. and draws men in ere they are aware He is a deceiver but least he should be known he puts on a good garb and cloaths himself with false light 2 Cor. 11.13 14. And indeed as this is the danger least as the Serpent beguiled Eve through his subtilty so our minds should be corrupted the same way 2 Cor. 11.3 so this disguize and subtil transformation proves sin to be a monstrous ugly thing why else doth the devil paint it why doth he pretend good when he intends evil this proves the
sinfulness of sin that the devil tempts not in his own name or shape he dares not say I am the devil I am a deceiver I will lead thee to hell for that would spoil his project 5 The devil grants sin to be the worst of evils by this that all the affliction and misery which he brings upon men is to make them sin more so that in the devils account sin is worse then suffering as it proves the goodness of God that he brings evil on us to do and make us good to cure us of the evil of sin by the evil of suffering so it argues the sinfulness of the devil and sin too that he brings evil on us to make us worse he doth not care to afflict us so much because we have sinned as that we may sin no more The end of the devil in persecuting Job was not only to make him smart but to make him sin that he might curse God 't is something beyond suffering which is worse then suffering that the devil aims at in bringing suffering and that is sin 6 The devil bears witness that sin is sinful by this that when any are awakened to see their own vileness he endeavours all he can to drive them to despair as he would at first they should presume to sin so after that they should not hope for but despair of pardon he littles it or nothings it before commission and greatens it after when sin revived the Apostle died Rom. 7.9 It wrought in him apprehensions of death and hell due to that state wherein he then was when Christ Jesus convinced him of his sin of persecution it made him tremble and struck him almost dead Acts 9. Conviction of sin pricks men to the heart and makes them cry out like undone men what shall we do what will become of us is there any pardon is there any hope Now the devil strikes in and tells them that their sin is greater then can be forgiven When the poor Penitent was sorrowful the devil made use of his devices that he might be swallowed up and drown'd in sorrow 2 Cor. 2.7 with 11. as if he would have told him if these forgive thee not much less will God the Church hath cast thee off and so will God His great design is then to perswade men that the Mercy of God and Merit of Christ is not enough to save them Thus the devil speaks out fully that sin is exceeding sinful 7 And lastly the devil declares sin to be sinful in being the accuser of the Brethren Rev. 12.10 Oh what stories doth he tell of God of the Brethren how sinful they are and thereby confesseth to God himself the ugliness of sin for from thence only doth he take the rise and frame the arguments of his accusation as Christ ever liveth to make intercession for us so the devil lives to make accusations against us day and night when God askt the devil if he had consider'd his servant Job Yes saith he I have and accuse him for an hired servant one that serves thee meerly for wages and would if but toucht by thee curse thee to thy face When Satan accused Joshua Zech. 3.1 2. 't was for his filthy garments his iniquity as v. 3 4. He is ever telling tales and sometimes true stories of the miscarriages of Professors he Registers their pride and wantonness their vanity and folly all their unworthy walkings and accuseth them to God for these things and even tempts God Job 2.3 to destroy them for their sinfulness and sometimes as in Jobs case without a cause whatever he say to us to be sure he says to God that sin is an exceeding and out of measure sinful thing when he accuseth the Brethren Thus of the devils witness I proceed to bring in 3 The witness of men Good Bad against sin 3 Men witness against sin 1 Good men bear witness against sin 1 Good men joyntly and severally to which of the Saints shall we turn as was said in another case they all with one consent as one man with one voice and one mouth cry out against sin as a sinful thing one says yea all say 't were damnation to be a sinner if there were no other hell another says 't were better to be in hell with Christ then in heaven with sin another saith 't is more ugly then the devil they all subscribe to this that sin is the most odious of all evils hell it self not more for it had not been had not sin made it Good men bear witness against other mens sins and against their own also 1 Against other mens sins 1 Against other mens sins if possible to prevent if not to convince For 1 They do give advise and counsel to men against sin that they may not sin which proves that sin is an abominable thing in their esteem The sum of what is spoken by way of commend as to Abraham Gen. 18.19 amounts to this that he would advise and charge his Posterity not to sin So that of Samuel to Israel 1 Sam. 12.24 25. and that of David to Solomon 1 King 2.1 2 3. c. yea to all his children Come saith he I will teach you the fear of the Lord Psal 34.11 and 't is by the fear of the Lord that men depart from evil So in the N.T. 1 Thes 2.11 12. 1 Pet. 2.11 1 Joh. 2.1 't is the advise-general that good men give to every one do not sin 2 If they find that their counsel hath not taken place but men have sinned then they bear witness against sin by reproving it Reproofs are arguments of sinfulness for men do not reprove any for what 's good reproof argues preceding guilt were it not that sin is odious to them good men would not be at the cost and charges nor run the hazard of reproving others for it reproving others is a thankless office and unacceptable imployment for the most part men take reproofs for reproachâ—â— yet God having laid it on good men as their they to rebuke and not suffer sin to lye upon their Brother they dare not omit it Levis 19.17 Though Eli reproved his sons for their sins yet he is sharply reproved for not reproving them more sharply 1 Sam. 2. We find Samuel reproving King Saul Is it meet to be said to a King thou art wicked Yet 1 Sam. 13.13 saith the Prophet to the King thou hast done foolishly thou hast done wickedly and Ch. 15.22 23. he calls his sin rebellion and stubbornness thus cuttingly did he reprove King Saul S. John was not afraid to tell Herod of his wickedness and to his face too Luke 3.19 S. Paul would not sâ—are S. Peter when he sound him tripping and dissembling Gal. 2.11 but withstood him to the face what doth this speak but that sin is an odious thing to good men and they judge it extremely sinful against God and man Further. 3 Good men witness against sin by withdrawing
from sinners and their society to have no more to do with them then needs must this separation from their persons is only because of their sins if good men be constrain'd to converse with them yet they cry out as Psa 120.5 6. Woe is me that I dwell in Meshek and the Tents of Kedar The society of the wicked is very burthensome to the godly Lot was in a kind of hell when he was in Sodom their wickedness was continually vexing his soul 2 Pet. 2.7 8. This withdrawing from or groaning under the society of the wicked testifies against sin and is in obedience to the Command of God 2 Cor. 6.14 c. 4 Their mourning over other mens sins shews that in their eyes sin is an abominable thing though but the sin of others Psal 119.136 Mine eyes run down with rivers of tears why because men keep not thy Laws Oh how dear is the Law of God and how vile the sin of men to holy David so the Prophet Jeremiah Ch. 13 15.-17 expresseth the like zeal for God Hear ye and give ear be not proud give glory to the Lord c. But if you will not hear my soul shall weep in secret for your pride mine eyes shall weep sore and run down with tears The Apostle Paul when he speaks of the sins of men he doth it weeping Phil. 3.19 Other mens sins cost good men many a weeping eye and aking heart because sin is so contrary to God and the good of men 5 And lastly to name no more they testifie how sinful a thing sin is by their prayers and endeavours to get pardon for their sins who it may be scarce seek it for themselves Sinners little think how much they are beholding to good men who pray for their salvation even then when the wicked seek their destruction Said St. Stephen Father lay not this sin to their charge oh forgive them How earnestly did Abraham pray for mercy in behalf of Sodom that if possible it might not be destroy'd When Israel had sinned a great sin and provokt the Lord Moses mediates and intercedes for them and offers to die that they may live Exod. 32. Now if they did not know that sin were a sinful thing offensive to God and destructive to man would they interpose at such a rate no they would not But by all this it appears that good men witness against sin as the worst of evils yea and wicked men bears witness against sin no man hath a good word for sin There is no man can plead sins cause or be its Advocate but before I produce their testimony I am to shew 2 That good men witness against their own sin 2 Against their own sin as well as against other mens sins they do not only wish others reformation but do endeavour their own and would if possible be so innocent as not to sin at all 't is their ambition and prayer that their thoughts words and deeds may be all acceptable to God Psa 19 14. they would not dream extravagantly if they could avoid it nor that a vain thought should lodge within them 't is possible indeed that some men may declaim bitterly against other mens sins and yet indulge their own as if they had rather see other men reformed then themselves and virtue were a more pleasant Theme to talk of then a thing to be possest but godly men dare not do so but are against sin in others and against sinning themselves As appears 1 By this that they will not dare not sin though they have opportunity and may do it with pleasure honor and profit as the world rates these things Some men that do not sin for want of opportunity would sin if they had it they want not heart but occasion not inclination but opportunity they would sin if tempted to sin Others avoid sins that would bring disgrace c. but for pleasant fashionable and profitable sins they can easily imbrace such but godly men dare not sin though all these concur take an instance in Joseph who when he was courted into pleasure c. yet even then saith he how oh how can I find it in my heart can I do how shall I do this wickededness and sin against God! Gen. 39 7.-9 't is saith he sin against my Master sin against thee sin against mine own soul but the worst is 't is against God how shall I do this wickedness and sin against God! Another instance of him there is in relation to his brethren how ill they had deserved at his hands what opportunity he had to be revenged is well known yet he generously forgave them and provided for them and this was the reason I saith he fear God Gen. 42.18 Job also in his Apology Ch. 31. c. gives a full account how odious a thing sin of all sorts was unto him even in his prosperity when he might according to the course of this world have done whatever seem'd good in his own eyes and none have said to him what dost thou or why dost thou thus You shall find Balaam after the guize and mode of hypocrites talking and pretending like an Angel but acting and intending like a devil 't was a kind of trouble to him that he could not sin Numb 22.18 I cannot go beyond the word of the Lord but it seems he would if he could whereas a Saint would say I neither can nor will go against or beyond or short of the word of the Lord if I can help it 2 Good and godly men discover that sin is odious to them by this that they will rather suffer then sin Many men make an ill choice such an one as Elihu charged on Job Ch. 36.21 This viz. sin hast thou chosen rather then affliction but godly men make Moses his choice who chose affliction rather then the pleasures of sin Hebr. 11. As precious a thing as life is a godly man would not willingly sin to save his life Though the mouth of a Fiery Furnace heated seven-fold were open to devoure the three children as we use to call them yet they would not sin Dan. 3.18 and Daniel would rather adventure on the Lyons then neglect a duty to his God Dan. 6.10 Though bonds waited on S. Paul every where yet he could not be withheld by fear of them from preaching the faith of Jesus Acts 20.23 24. with 21.11 15. you have a long Catalogue a little Book of Martyrs Hebr. 11. who chose all manner of deaths before any kind or manner of sin and would not accept deliverance on ignoble terms but had rather die holily then live sinfully They all declare that 't is better to suffer to avoid sinning then sin to avoid suffering 3 They witness against sin by this that they will not sin though grace abound or that grace may abound Rom. 6.1 2 no God forbid Though they have an Advocate with the Father Jesus Christ the righteous who is the Propitiation for their sin
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
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
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 Mâ—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 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
we had rather mind this then to be holy we will be dehonaire and jovial we care not for severe Preachers of strictness and devotion we will laugh and sing drink and dance away our time while we have it c. But mistake not Solomon speaks Ironically and hath something else to say take all and then if thou rejoyce 't will be with trembling rejoyce but let thy heart cheer thee but walk in thâ— ways of thine heart and eyes but but what Know thou that for all these things thou musâ— come to judgment and how wilt thou answer for thy vanities and follies thy pride and wantonness thy drunkenness and debauchery then Oh remember thy Creator before that evil day come and prevent a life of sin which is the miserablest life in the world and God hath promised that if thou seek him early thou shalt find him and in finding him thou findest all Prov. 8 17-21 Remember him in thy youth for memory is then in its prime and most flourishing shall he that gave thee thy being and memory be forgotten by thee If God should not remember thee what would become of thee and see what 's like to become of thee if thou forget God Psal 50.22 How good how excellent soever thy memory be I am sure thou hast a very bad one if thou forget and do not remember thy Creator in the days of thy youth The young mans glory is his strength whether of memory c. and wilt thou give thy strength to sin which is due to God Mark 12.30 Gods Sacrifices were to be young the first ripe fruits and the first-born which is the strength Gen. 49.3 were to be dedicated to God and he will not be put off with less now Gods chiefest Worthies have been and are his young men 1 Joh. 2.13 14. Gods men of valour are young men the Princes of this World like the Romans of old make up their Armies of young men the flower of their Army is Romana juventus of young and strong men and shall the King of Kings be put off with what 's decrepit and worn out no he will not Mal. 1.8.13.14 go offer it to thy Governour will he be pleased with or accept such persons no nor will God who is a great King the Lord of Hosts whose Name is dreadful They that have been religious betimes are greatly famed and honoured in and by the Scripture-Records God is taken with and remembers the kindness of their youth Jer. 2.2 Abel though dead is yet spoken of with an honourable testimony even that of God himself for serving God so young and so well Heb. 11.4 Joseph was very early religious so was Samuel Jeroboams little Son is not to be forgotten for God hath honoured him King Josiah Daniel and the three Children or young men of Israel are all inrolled in the Court of Honour and Heaven And in the New Testament St. John is called the Disciple whom Jesus loved his Bosom-favourite and Darling and the reason usually given is because he came to Christ and became his Disciple while yet very young 't is the command of Timothy that he knew the Scriptures from a Child 2 Tim. 3.15 Many Parents are afraid to have serious and divine things taught their children lest it make them melancholy and dispirit them but is there any thing better to fit them for service to God oâ— man then Religion or any spirit comparable to that true greatness and gallantry of spirit which is in being afraid to sin We should teach children moral and religious courage and bravery which is more in fearing to sin then tâ— dye and to make Moses his choice to prefer thâ— reproaches of Christ before the treasures anâ— pleasures of this world and this way are theâ— like to attain better names and greater estates to enjoy more pleasure and preferment then any this world can confer upon them They are best bred who are taught to love and serve God best and they attain most honour who honour God for them will God himself honour I speak not in derogation of any thing that 's civil handsom and gentile but would press to more to what 's commendable to God and in his sight of great price to remember him in the days of youth For evil days are a coming sickness old age death is approaching the Judge is at the door and certainly that 's best while we are young that will be best when we are old and dye and that can be worth very little at the beginning which will be worth nothing at the end of our days The sins of youth will lye heavy upon an old age yea if God give repentance to thee when thou art old 't will cost thee the dearer that thou didst repent no sooner and thou wilt regret it that thou hast been so long in sin and art now to live but a little while to testifie thy conversion 'T was sad with Job to possess the sins of his youth Job 13.23 24. Youthful sweets do often prove old ages bitterness and the pleasures while young cost pains when old which made King David pray to God that he would not remember against him the sins of his youth Psal 25.7 I suppose this may suffice though much more might be added to shew how much persons are concerned to be religious betimes seeing sin is a thing so dangerous and destructive To welcome the the Gospel 6. Sin being so pernicious how welcome should the Gospel be which brings the good and happifying news of a Savior and how to be saved from sin the cause of wrath and wrath the effect of sin how beautiful should their feet be that bring this blessed Receipt to us Rom. 10.15 had we the gout or stone what would we not give for a Recipe an infallible medicine to cure us We use to welcome Chirurgions though they put us to pain and Apothecaries though they bring us loathsom drugs yea so dear is health that we not only thank but reward them too Oh what a welcome then should Christ his Gospel have who come with saving health to cure us of the worst of diseases and plagues viz. that of sin methinks we should press with violence and be so violent as to besiege Heaven and take it by force and we should no less hasten to receive the Gospel and take into us the wine and milk thereof and the waters of life seeing we may have them so freely for coming for indeed our Salvation cost Christ Jesus dear but he offers it us at a cheap rate and methinks we should not let Heaven be so thinly and Hell so populously inhabited when Salvation may be had at an easier rate then going beyond Sea for it Rom. 10 6-10 with Deut. 30 12-14 Oh seeing 't is so faithful a saying and worthy to bâ— received be not so unworthy as to refuse it and with that to refuse thy own Salvation But I shall take an occasion from hence to pass
into the way of the wicked if thou have been so foolishly forward yet go not on in the way of evil men but avoid it pass not by it turn from it and pass away you cannot stand at too great a distance from sin if you will not sit in the seat of the scornful do not stand in the way of sinners nor walk in the counsel of the ungodly Psal 1.1 touch not pitch lest ye be defiled gaze not like one enamour'd on the wine when it looks well and danceth in the glass make a Covenant with thine eyes lest by looking too much on beauty thine eyes become sore and sinful Abhor not only the flesh or the spot but the very garment that is but spotted with the flesh Jude 23. yea abstain from what 's inexpedient as well as from what 's unlawful for in being inexpedient as such and then it is unlawful if it be not a sin yet if it be malè coloratum and look like a sin beware of it 'T is next to being a sinner to be like one to being proud and wanton to seem so or look so an appearance of good is too little but an appearance of evil is too much 't is the Hypocrites sin that he appears better then he is and it may be a good mans evil to appear worse then he is a rod is for the back of fools and 't will be laid on a wise mans if found in a fools coat Eighthly and lastly Of being guilty of other mens sins Take heed of being any way in any kind or degree guilty of other mens sins Alas have we not many too many sins of our own but will we have other mens sins to answer for they being our-other-mens sins as I may call them Take heed of being an occasion of a partaker of or but accessory to other mens sins God forbids it that it may not be Eph. 5 7-11 1 Tim. 5.22 and sharply reproves and punisheth it where he finds it to be Psal 50.18 2 Sam. 12 9. 1 Kings 21.19 in which two last places King David and King Ahab are found guilty of the murther which was acted by other hands but alas by their commission 'T is sad to sin against God our selves but sadder to make others sin against God too this way the world is made worse then it would be men are too prone to be vile enough of themselves were there no Devil to tempt them but when they have companions and brethren in iniquity they are apt to sin more lustily St. Augustine confesseth that he used to boast of sins he was not guilty of that he might seem to be as bad as his companions who thought them the best that were worst Oh what sins many and great are committed in with and for company that would else haply never have been committed there would be no stealers were there no receivers and therefore the receiver is as bad as the thief there would be no adulteresses were there no adulterers Many in Hell would probably have been less wicked then they were and so have had less torment then they have had they not been furthered by others their companions Though all sins come from the heart and may there be acted when men are alone yet as to matter of fact some sins cannot be committed by persons alone but every such sin hath a double sinner if not a greater number Beside this way men are confirmed and hardned in their wickedness where all go naked none are ashamed examples and company steel men in their sins who were Iron enough of themselves and sometimes emboldens them who were modest and tender before as 1 Cor. 8.10 If any see thee who hast knowledge sit at meat in the Idols Temple shall not the conscience of him that is weak be emboldned the Greek is edified or built he takes it for a good example and makes a kind of conscience to do so too as if thou hadst instructed him to edification when alas 't is edification only to the wounding and endangering of his perishing as it follows vers 11.12 and ye sin against Christ Jesus as he also doth for thou makest him to offend vers 13. So that hereby we become guilty of other mens sins and we are like sooner or later to resent and regret this very grievously yea though we our selves may be saved at last 't will certainly pain us to think that any went to Hell in whose sins we had an head or hand and it may be an heart Beside 't is very usual that we partake of their plagues whose sins we partake of which no less then a voice from Heaven gives us warning Rev. 18.4 and because for these things sake the wrath of God cometh on the children of disobedience be not ye therefore partakers with them Eph. 5.5 6 7. 't is sad to be found on the Devils ground as the Devil said he found the woman whom he possest when at a Play But yet more particularly we may be guilty of other mens sin 1. As Occasions if not causes of it before 2. As Partakers with them when 3. As Accessories after it is committed 1. As Occasioners before In being Occasioners of it before when it may more then probably be said such sins had not been committed but upon and for such occasions given and that 1. By neglecting what might and ought to be done for its prevention Qui non prohibet cum potest debet facit scelus He that when he can and ought hinders not a sin doth contribute to its production as when men neglect to instruct or teach them who are under their charge whether Ministers Parents or Masters of Families see Ezek. 3 17-20 'T was the Apostles rejoycing that in this case he was pure from the blood of all men Acts 20.26 27. Many a child and servant that hath come to prison and execution have made this sad complaint my Parents my Master never gave me warning never shewed me the danger of sin nor instructed me in the way of the Lord the way of Righteousness and Holiness beware of this And when sin begins to bud and blossom nip it by reproofs and discipline or else you may be charged with sin as old Eli was 1 Sam. 3.13 Oh crush the Cockatrice while in the Egg dash the Brats against the wall while young if you be silent or indulgent children and servants take it for consent and approbation as they mis-interpreted Gods holding his peace Psal 50. Inclinations will come into acts and they into customs and habits if not checked and restrained But if you thus meet with them betimes you may prevent a great deal of sin 't is the best proof of your love Prov. 13.24 And it may be they will say as David did to Abigail 1 Sam. 25.39 blessed be the Lord God of Israel who sent thee this day to meet me blessed be thy advice and blessed be thou who hast kept me this day from coming to