Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	jesus_n	sin_n	sting_n	6,936	5	11.4570	5	false

Text snippets containing the quad

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

might be no God for sinners are haters of God Rom. 1.30 And as he that hates his Brother is a Murtherer 1 Joh. 3.15 so as much as in him lies he that hates God is a murtherer of God It keeps Garrisons and strong holds against God 2 Cor 10.4 5. It strives with and fights against God and if its power were as great as its will is wicked it would not suffer God to be God ●s a troublesome thing to sinners and therefore ●hey say to him depart from us Job 21.14 and ●f Christ Jesus let us break his bonds in sunder and cast his cords far from us Psal 2.1 2. And when the Holy Ghost comes to woe and entreat them to be reconciled they resist and make war with the spirit of peace Acts 7.51 so that they are against every person in the Trinity Father Son and Spirit In short and for a conclusion sin is contrary to God and all that 's dear to him or hath his name upon it and though it be against all good yet not so much against any good as against God who is and because he is the chiefest good Before we pass on let me beseech thee who ever thou be that readest to pause a little and consider of what is said for mutato nomine d● te what 's said of sin is to be consider'd by the sinner and is meant of thine and my sin Shal● I not plead for God and thy Soul and entrea● thee to be on Gods side and depart from th● Tents of wickedness Poor Soul Canst thou fin● it in thine heart to hug and imbrace such a Monster as this is Wilt thou love that which hate● God and which God hates God forbid Wi●● thou joyn thy self to that which is nothing bu● contrariety to God and all that 's good Oh sa● to this Idol yea to this Devil Get hence wha● have I to do with thee thou Elymas Sorcere● thou full of all malignity and mischief tho● Child yea Father of the Devil thou that art th● Founder of Hell an Enemy to all righteousness that ceasest not to pervert the right way of the Lord and to reproach the living God Away away Shall I be seduced by thee to grie● the God of all my joy to displease the God 〈◊〉 all my comfort to vex the God of all my co●tent to do evil against a good God by whom I live move and have my being Oh no. Thus consider of these things and do not go on to provoke the Lord least a worse thing befall thee then any hitherto do not contend with God who is stronger then thou art who is able when he will and he will be one day found both able and willing enough to turn the wicked into hell the Element of sin and sinners who shall go into it as into their own place as Judas did Acts 1.25 Oh learn to pity thine own soul for he that sinneth doth as offend and wrong God so wrong and destroy his own soul or as some read the Text despiseth his own soul Prov 8.36 Oh think on 't what hast thou no value no regard for thy soul wilt thou neglect and despise it as if 't were good for nothing but to be damn'd and go to hell wilt thou be felo de se a self-soul-murtherer shall thy perdition be of thy self Oh look to thy self for sin notwithstanding all its flattering pretences is against thee and seeks nothing less then thy ruine and damnation And this brings and leads me to the second thing to be treated of Sins contrariety to Man The second thing wherein the sinfulness of sin doth consist 2 Sin is contrary to the good of man is its contrariety to the good of Man which is the thing that our Text doth especially ment on and intend and is therefore to be the more copiously spoken to Sin is contrary to the good of man and nothing is properly ●nd absolutely so but sin and this results and is evident from sins contrariety to God as there is nothing contrary to God but sin for Devils are not so but by sin so sin in being contrary to God is and cannot but be contrary to man that must he unavoidably evil to man that 's evil against God who is the chiefest good of man communion with and conformity to God is mans felicity his heaven upon earth and in heaven too without which it would not be worth his while to have a being Now sin being a separation between God and Man an interruption of this communion and conformity it must needs be prejudicial and hurtful to him Beside the Commandment of which sin is a transgression was given not only for Gods sake that he might have glory from mans obedience but for Mans sake that man might enjoy the good and benefit of his obedience and find that in keeping the Commands of God there is great reward These two were twisted together and no sooner is the Law transgrest but God and Man are joynt-sufferers God in his glory and Man in his good Mans suffering follows at the heel of sin yea as he suffers by so in sinning suffering and sinning involve each other No sooner did sin enter into the world but death which is a privation o● good did enter by it with it and in it for 't is the sting of death so that sin saith here its death and death saith here is sin No soone● did Angels sin but they fell from their first estate and habitation which they had with God in glory not a moment between their sin and misery and as soon as man had sinned his conscien●● told him that he was naked and destitute o● righteousness and protection and consequently an undone man that he could not endure Gods presence nor his own Genes 3.7 8. So apparent is it that sin and that in being contrary to God is contrary to man for what crosseth Gods glory is cross to mans happiness Now To proceed more distinctly and particularly 1 In this life I shall evince that sin is against mans good both present and future here in time and hereafter in Eternity in this life and world which now is and in that to come against all and every good of man and against the good of all and every man And herein lies the second instance of the sinfulness of sin as it is 1 Against mans present good in this life and that 1 Against the good of his body 2 Against the good of his soul For on both it hath brought a curse and death 1 Sin is against the good of mans body 1 Against his body it hath corrupted mans blood and made his body mortal and thereby render'd it a vile body our bodies though made of dust were yet more precious then the fine gold but when we sinned they became vile bodies before sin our bodies were immortal for death and mortality came in by sin but now alas they must return to dust and it s

from 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

the Apostle speaks of it Rom. 7.8 Sin taking occasion by the Commandment wrought in me all manner of concupiscence The Law said thou shalt not lust at this Lust grows mad and provokes to sin the more nitimur in vetitum gens humana ruit per vetitum nefas Sin is proud and impetuous it scorns to be checkt or have any chains put upon it Poor we such is the sinfulness of sin are apt to be the more proud the more covetous the more wanton c. because 't is forbidden us 2 The sinfulness of sin appears by the Commandment thus that it takes occasion by the Commandment to deceive us as the Apostle saith it did him Rom. 7.11 just as the devil took occasion from the Commandment to deceive our first parents as if God were envious to us or at least we mistake his meaning c. Thus did the devil and thus doth sin take occasion from the Commandment to deceive us to corrupt our understanding first and by that our affection and by that our conversation The devil and sin put their interpretations on Gods Text they gloss and comment upon it and put Queries hath God said Gen. 3. and 2 Cor. 11.3 You need not fear there 's no such danger there is another meaning in this command c. such are the sly and cunning tricks that Satan and sin put on us to harden us by deceit Hebr. 3.13 3 Sin appears exceeding sinful by the Commandment in that it makes use of it to slay and kill us it works our death and ruine by it as Rom. 7 11.-13 Sin at first makes us believe as the Serpent did Eve that we shall not die but live better and be like Gods But James 1.14 15. being tempted enticed and drawn away of our own lust then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death yea all sorts of deaths natural spiritual and eternal this is the wages and end of sin Rom. 6.21.23 Man no sooner sinned but he became mortal dead in Law and by living in sin men become spiritually dead in sin Eph. 2.1 2. and if grace prevent not will die in sin and be damned for sin which is eternal death Thus saith the Apostle while sin flatter'd and deceiv'd me as if I should go unpunished it brought me under condemnation and death and though God do let sentence of death pass upon some men that he may raise them from the dead yet these persons find themselves dead first before they pass from death to life as was the Apostles case in this place Conversion is a Resurrection from the dead Sin kills men grace revives men so like the Prodigal they that were dead are alive But by this we see the sinfulness of sin that it makes use of the Law which was ordain'd to life to condemn and pass sentence of death upon sinful men that which was made to be our strength against sin is become the strength of sin 1 Cor. 15.56 Death were weak without its sting which is sin and sin were weak without its strength which is the Law Oh sinful sin exceeding out of measure sinful that worketh death by that which is good and was ordain'd to life Hereupon follow several things which proclaim the sinfulness of sin from the mouth of the Law Do we not hear the Law Gal. 4.21 what dreadful things it speaks against the transgressors of it As 1. This The Law allows us no favour if we break it in any one thing though we observe it in many things if we keep not all 't is as if we kept it not at all the Law will not pardon the least sin there is no compounding with the Law nor compensating a sin by doing a duty Rom. 2 25. What profiteth Circumcision it profiteth if thou keep the Law but if thou break the Law Circumcision is as uncircumcision it profiteth not at all as one sinner destroyeth much good so doth one sin 't is like a dead fly in a box of oyntment James 2.10 whosoever shall keep the whole and yet offend in but one point he is guilty of all for the nature of all sin is in any and every one sin if a man sin once though but once the Law casts him for the Law is but the one will of God in divers particulars either of which transgressed is against the will of God which runs through all as a silken string through a great many pearls which if it be cut or broken but in one place the whole is broken and where ever there is but one transgression the Law pronounceth the curse Gal. 3.10 Had not God provided a City of refuge a new and living way we had never found any favour from or by the Law Rom. 8.2 3. Hence 2 The Law since sin entred cannot justifie any man it hath lost its power and grown weak as Rom. 8.23 If it were pitiful compassionate and friendly yet it wants power to justifie us the Law cannot give life though 't were made to that end Gal. 3.21 22. If there had been a law given which could have given life righteousness had been by the law but the Scripture hath concluded all under sin that the promise viz. of life might be given to them that believe If the law could implying that it was not in the laws power but why not it could at first true but 't is weak through the flesh all are concluded under sin the law is transgrest and therefore cannot give life Sinful sin hath weakned the law as to the justification but it hath strengthened it as to the condemnation of sinners 3 The law makes sin abound and aggravates it exceedingly Gal. 3.19 Wherefore serves the law of what use is the law It was added because of transgression to make sin appear in its own colours the law written in mans heart was so obliterated that men could not discern sin by it as they had wont for saith the Apostle I had not known sin but by the law viz. new promulged and written I did not know it by the law in my heart for that let me alone so that the law was added to revive the sight and sense of sin that men might see what an ugly thing sin is infinitely worse then men are generally aware of till the commandment come The law entred that sin might abound Rom. 5.20 not that men might sin more but see their sin more that men might take a full measure of sin in all the dimensions of it in its heighth depth breadth and length the holiness goodness justice the severity c. of the law do all set out sin in its ugly shape and colour 4 The law witnesseth against sin as exceeding sinful in its being become as a Schoolmaster to us Gal. 3.24 We should scarce ever have lookt to Christ had not the law whipt and lasht us like a severe Schoolmaster for this not to exclude others is as I conceive much the

be void of righteousness and life for they both are by faith and as if men repent not they will not be forgiven so if they believe not they will be damned for not only they that know not God but they that obey not the Gospel of our Lord Jesus Christ will have vengeance taken on them and be punished with everlasting destruction from the presence of the Lord 2 Thes 1.8 9. And how can they escape i. e. there 's no possibility of escaping this great damnation that neglect the great salvation Hebr. 2.3 Let us take the Doctrine of the Gospel apart and 't is as in the whole so in every part of it against sin not one Gospel doctrine but the application of it is and is to be made against sin Tit. 2.11 The grace of God bringing salvation or the saving grace of God hath appear'd to all men and so is against the sin of all men and against all sin teaching us to deny ungodliness and worldly lusts not one excepted and to live soberly as to our selves righteously as to others and godlily to God in this present world i e. all the daies of our life as 't is Luke 1.74 75. The Gospel is a witness against the old man with all his corrupt affections passions lusts and deeds and is all for new light and knowledge new love and affection new life and conversation and its design is that man be no longer an old but a new creature Eph. 4 17.-25 2 Cor. 5.17 'T is against all sin and for all righteousness and holiness 't is against hypocrisie and for truth against formality and for spirit and power More particularly 1 The Doctrinal part Of the Gospel is against sin 2 The Mandatory part Of the Gospel is against sin 3 The Promising part Of the Gospel is against sin 4 The Menacing part Of the Gospel is against sin 5 The Exemplary part Of the Gospel is against sin 6 The ●●●rimental part Of the Gospel is against sin 1 The Doctrinal part yea that which flesh and blood is apt to interpret as an incouragement to sin and takes occasion from it to abuse it As 1 The Doctrine of Gods free and abounding grace Rom. 5.20 21. S. Paul had taught that where sin abounded grace did much more abound and grace did reign to eternal life Hereupon Ch. 6.1 some were apt to take occasion to sin as if they were encouraged by grace but oh with what detestation and abhorrency doth the Apostle speak against it Shall we sin either because grace doth or that grace may abound God forbid and when men would do evil that good might come of it he speaks like a Son of Thunder and tells them their damnation is just Rom. 3.8 and S. Jude writes an Epistle purposely against them that turn the grace of God into wanconness perverting the end of grace calling them ungodly men and men ordain'd to this condemnation Jude 4. 2 The Doctrime of Redemption by the blood and death of Jesus Christ Christ Jesus died for our sins and some wicked wretches are apt to conclude that they may live in sin because Christ hath died for sin but he died for sin that we might die to sin Rom. 6. and gave himself for us to redeem us from all iniquity and to purifie us to himself Ti● 2.14 the death of Christ calls for dying to sin and living to him that died for us 2 Cor. 5. 3 The doctrine of priviledges is against sin God hath dignified his people and given them titles of honor such a● 〈◊〉 when them of Caesars and Emperours are but 〈…〉 behold it as a matter of wonder 〈…〉 of love the Father hath 〈…〉 that we should be called 〈…〉 God! 1 Joh. 3.1 And you saith S. Peter of believers 1 Pet. 2 9. are a chosen generation a Royal Priesthood and which is more glorious an holy Nation Oh therefore abstain from fleshly lusts therefore shew forth the virtues and by them the praises of him who hath called you out of your marvellous darkness into his marvellous light 4 The Doctrine of judgment to come is against sin wicked men scoff at this 2 Pet. 3. and think if they may be let alone till tha● day they shall do well enough but remember for all things thou must come to judgment and therefore learn to fear God and keep his Commandments as the wi●e man teacheth Eccl. 12.13 14. and the Apostle speaking of the day of judgment says knowin● the terror of the Lord we perswade men 2 Cor. 5.11 viz. not to sin but to live in righteousness and holiness Seeing this must be what oh what manner of persons should we be in all holy conversations and godlinesses for the Greek is plural yea and to take heed not to fall into the errors of the wicked but to grow in grace as S. Peter concludes 2 Pet. 3 1●.17.18 all the Doctrine of the Bible from the beginning of Genesis to the end of the Revelations is a continual preaching and witnessing against sin 2 The Mandatory the commanding and exhorting part of the Gospel witnesseth against sin What are men commanded and exhorted to but to serve God in righteousness and true holiness all the daies of their life to depart from iniquity as from the way to hell and walk holily in Christ Jesus as the way of heaven Yea God condescends so far as to entreat men to be reconciled that they may be happy 2 Cor 5.20 and what doth this speak but that sin is both displeasing to God and destructive to man that it is sinful sin 3 The promising part and promises of the Gospel are all against sin God hath given to us exceeding great Gr. the greatest and precious promises that by these we might escape the pollutions of the world through lust and be made partakers of a Divine Nature 2 Pet. 1.4 and that having these promises we should cleanse our selves from all filthiness of flesh and spirit to perfect holiness in the fear of God 2 Cor. 7.1 Promises of good are against the evil of sin 4 The Menacing and threatning part of the Gospel is against sin God threatens before men sin that they may not sin to prevent sin and he threatens after men have sinned that they may repent of sin 't is not only the Law but the Gospel also that threatens sinners and with no less then damnation Mark 16.16 and when any have sinned God threatens the execution of threatnings if they do not repent as Rev. 2.5.16.22 Ch. 3.3.19 This also witnesseth against sin 5 The Exemplary part doth the examples recorded in the Gospel do witness against sin as the examples of the Old Testament so them of the New are registred as witnesses against sin The examples of good men and good things are set up as way marks to shew us what to do the examples of the wicked as Sea-marks to shew us what to avoid the good examples are that we may not sin by omission of good

the flesh and spirit as if it were one with us as the Leopards spots and the Aethiopians blackness There was a leprosie so inveterate that though they scrapt the house round about and within and threw out the dust though they took other stones and mortar yet it return'd again Levit. 14. When distempers become as it were natural and are in the constitution they are hard to be cured 't is not easie obliterating that which is written with a pen of Iron and the point of a Diamond 't is difficult to soften an heart of stone Beside this filthiness hath had long possession even time out of mind it pleads prescription so long a Custom is become a Law and as another Nature Jer. 13.23 yea to shew how hard 't is to be cured and rooted out we may observe that very forceable means have bin used for the cleansing of it yet it hath not been done God poured out a whole flood of water which washt away most sinners yet sin as I may say kept above water and was found alive and strong after the flood When God sent fire and brimstone Hell as an Ancient calls it from Heaven on that Center of sin Sodom c. yet sin got out with Lot and his daughters Fire and water are very cleansing and purifying things yet these you see have not done it When others sinned the Earth swallowed them up yet sin remained it did not dye the same sins are still in the world after all these judgments Even in the Saints themselves with all the forces that Faith can make 't is very hardly kept under but the flesh will be lusting against the spirit and when their affections do not cleave to sin yet sin will cleave to their affection and it makes them cry out as burthen'd with St. Paul Wretch that I am who shall deliver me from this body of death the victory is by Christ Iesus 't is death kills sin And yet 4. It lives in its effects when we are dead and gone for it follows us to our grave and there it rots our bodies when it can no longer reach our souls to make them vile it yet forbears not to make our bodies putrid and vile He that sinned not saw no corruption but we that sinned do and stink within a few days as Lazarus did Oh sinful and infectious sin Thus far of the names of sin and how they witness against sin there remains only one thing more to witness against it and that is the second thing I mentioned as to sin witnessing against it self Viz. 2. The Arts or Artifices that sin useth to disguise it self if sin were not an ugly thing would it wear a vizard or if it had not evil designs would it walk disguised and change its name truth is not ashamed of its name or nakedness it can walk openly and boldly but sin is a cheat a lye and therefore lurks privily and puts on false names and colours for if it should appear like it self as it sooner or later will to all for conversion or confusion it would fright men into dying fits as it did the Apostle and when they come to themselves ingage men to abhor and hate it as he and the Prodigal did Men would never be so hardy as they are to sin but that sin hardens them and hardens them by deceiving them as the Apostle speaks Heb. 3.13 take heed lest any be hardned through the deceitfulness of sin Sin useth all manner of Arts Methods and Devices as Satan doth to draw us in to inveigle us it puts many tricks upon us and hath all the faculties and knacks of deceiving and cheating us I may truly say that sin hath not learnt but taught all the deceits the dissimulations flatteries and false policies that are found in Courts the Stratagems of War the Sophisms and fallacies of the Schools the Frauds of Tradesmen whether in City or Country the Tricks of Cheaters and Juglers the Ambuscadoes of Thieves the Pretensions of false Friends the several Methods of false Teachers and whatever else there is of Consenage in the World and practiseth them all upon us to make us sin And though it be impossible to reckon up all the particular ways whereby the deceitful hearts and sins of men abuse them yet I will instance in a few that it may be for a warning to sinners and a witness against sin and then conclude this part of our Discourse 1. Sometimes sin perswades us that such or such a thing is no sin though it look like a sin as the Devil dealt by Eve at first and so deceiv'd her she was a little jealous and shy that what the Serpent put her upon was evil but he cunningly insinuates that however it seem'd to her yet that it was not so This way is the pride and wantonness of persons upheld that though these things are appearances of evil yet they are not evil but alas 't is next to being a sinner to look like a sinner appearance in good is too little in evil 't is too much 't is a very hard thing to look like a sinner to talk and garb it like a sinner and not to be one and which is the worst on 't 't is more then likely that what the Devil grants to be like a sin is a sin and they that are perswaded otherwise are deceived by him as Eve was 't is great odds but if we do like the picture we shall like the thing though an Idol be no God nor like him yet God hath utterly forbidden graven images for they are of the Devils carving If this prevails not then 2 It would perswade that though it may be a sin in another yet rebus sic stantibus all things consider'd it can be none in thee because thou art necessitated as for a poor man to steal but no man is necessitated to sin though under necessity sin is sin in any in all for though temptations may mitigare and e●cuse à tanto yet they do not excuse à toto from its being a sin or make it no sin 3 'T is but one and but this once If sin be good why but once if evil why once one sin though but once is one and once too much Beside when the Serpents head is in 't is hard keeping out the whole body one makes way for another 't is almost impossible to sin once and but once Yet then fourthly saith sin 't is but a little one that cannot be a little sin which is against a great God and deserves so great a punishment as death for the wages of sin of every single sin is death Rom. 6.23 I but saith sin 5 't is in secret none will see it but this is a cheat for 't is impossble to sin so secretly but there will be two Witnesses God and Conscience know all the sins that men commit I but saith sin 6 thou wilt hate it and dread it ever after as some go to Mass that they

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 ●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 a●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 u●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 ●i●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

or delayest it Oh if in this thy day thou consider not the things of thy peace thou mayst have them hid from thine eyes and go blindfold to Hell and be damned for ever and then God will require payment even use upon use to the utmost farthing Mat. 18 23-34 he will be paid all that is due for time for talents for means for mercies for patience and for bearance he will be paid for all If he be not glorified by thee now he will be glorified upon thee then But I hope you are sensible and I shall not need to urge or press this any further and therefore I pass to the Second Counsel believe the Gospel To believe the Gospel 't is not only repentance toward God but faith in our Lord Jesus Christ that 's required for the pardoning and purging of sin for destroying sin and saving thee Repentance is not enough for righteousness is not by repentance but by faith Phil. 3.9 Prayers and tears sighs and sorrows are not our Saviour 't is Jesus only that saves from sin Mat. 1.21 None can put our sint to death but be that dyed for our sins Do not think to compound with God if all the riches of the world were thine to give and thou wouldst give them all it must cost more then so to have thy soul justified and saved Psal 49.9 If all the men of the world would lend thee their blood and thou shouldst offer it up and with that thine own and that of thy first-born too 't were all too little Micah 6 7. bring all thy repentance and righteousness and it cannot compensate or make amends for one sin if all the Angels in Heaven should lend thee their whole stock and 't is a great one yet 't would not do there 's no satisfaction could be made nor any thing merited for thee but by the Son of God he and he only is the Saviour from sin nor is there any Name given under Heaven but his whereby we must be saved nor is there salvation in any other Acts 4.12 Oh then look to him and be saved for be thy sins what they will he can save to the very utmost all that come to God by him for he ever lives to make intercession for them Heb. 7.25 But if thou believe not in Christ Jesus though thou repent of sin and live as touching the Law blaineless as Saul did Phil. 3 though thou be celebrated for a Saint and mayst seem too good to go to Hell yet without Christ and faith in him thou wilt not be good enough to go to Heaven Though there be a Christ to be believed in who hath dyed for sinners yet if thou believe not in him thou mayst dye and be damned notwithstanding that Come then come to and close with Christ not with an idle or dead but with an effectual and lively faith receive whole Christ not only Jesus but Lord not only Saviour but Prince Col. 2.6 be as willing to dye to sin as he was to dye for sin and to live to him as he was to dye for thee be as willing to be his to serve him as that he should be thine to save thee Take him on his own terms give up thy self wholly to him forget thy fathers house depart from all iniquity and become wholly and intirely his let thy works declare and justifie thy faith by purifying thy heart Acts 15.9 by sanctifying thee Acts 26.18 by overcoming the world both the good and evil the best and worst the frowns and flatteries thereof 1 Joh. 5.4 5. as Moses and the rest did by faith Heb. 11. Thus come and thus make good thy coming to and believing in Christ And then thou shalt be saved as the Apostle told the Jaylor Acts 16.30 31. believe in the Lord Jesus Christ and thou shalt be saved Sin this destructive thing Sin shall not destroy them sin this damning thing sin shall not damn them that do unfeignedly and with their heart believe in Jesus as there was need of a Jesus Christ and as there inrequired faith in Jesus Christ so Salvation i● ascertain'd and ensured to them that believe in Jesus Christ He that perseveres to the end shall find the end of his faith the saving of his soul Oh then hasten to take hold on him close with him and cleave to him as ever you would be saved from your sin and Gods wrath Do you like the end and not the way is Salvation desirable and is not faith without which 't is impossible to please God here or to be saved hereafter Have ye not souls as well as bodies would ye not be saved from sin as well as from sickness hasten to Christ Jesus then the Physitian the Saviour of Sours is there any other Christ is there Salvation in any other hath God any more Sons to send is there any other way to Heaven have we not been in hazard long enough Oh now come now to Christ if ever there will be reason for it there is now wilt thou need him thou dost now will he be lovely hereafter he is now Oh methinks these things being so we should flye like Doves to the windows and not stand off a moment longer lest we dye and dye in our sins and then adieu to happiness and hope for ever But I trust this is not in vain I am willing to hope I have not preacht from nor prayed to God in vain expostulated with and beg'd of you in vain but that you will yet repent and believe the Gospel There is yet another thing I have to exhort to on this occasion and that is 3. Not to sin again by returning to folly That you would sin no more nor return again to folly hear and fear and do no more wickedly 't is sad to lick up vomits and after being washt to wallow in the mire the latter end of such is worse then their beginning 2 Pet. 2. and better it had been for them they had not known the way of righteousness then after they have known it to apostatize and depart from the holy Commandment 't will be difficult next to impossible to renew such again unto repentance Heb. 6.6 and what can they expect but judgment fiery indignation and vengeance Heb. 10 26-30 Oh how is and will the sin and condemnation of Apostates be aggravated what after all his kindness wilt thou kick with the heel against him after sin hath cost thee so many sighs and tears and aking hearts wilt thou make work for more thou wilt have thy belly-full for the back-slider in heart shall be filled with his own ways he will have enough of it one day Prov. 14.14 and then cry out Oh what an evil and a bitter thing is Apostacy Oh this evil heart of unbelief that made me again depart from after my returning to serve the living God! The fourth and last thing I have to say is Not to live in any known sin by way of

Caution Take heed of living in any one especially any known sin Let us lay aside all the remains of naughtiness and the sin that doth most easily beset us let 's not have any favorite-sin but out with right eyes and off with right hands rather then offend yea let 's cleanse our selves from all filthiness of flesh and spirit without and within that we may perfect Holiness and grow up to a perfect man the measure of the stature of Christ Jesus Shall we continue in sin Oh no not in one God forbid he speaks as if it were not only inconsistent but impossible for them so to do that have seen and tasted that the Lord is gracious for now they see the sinfulness of sin more then they did before as that which went about to murder God and did indeed put the Son of God to death and shall say they shall we crucifie him again King David would not drink the water that hazarded mans blood how then how can we do any wickedness and sin against the blood of God which was shed to cleanse us from our sin Shall we take pleasure in that which put Christ to pain and live in that which put Christ to death Oh no by no means shall his love and power have no better influences and effects then have we put off the old man and shall we put it on again are we dead and shall we not cease from sin can we say we believe in him and not obey him no no get ye hence all ye Idols Thus will gracious persons and new creatures both reason and resolve the case I caution and beseech you then to take heed of living in any sin whether in Thought Word or Deed. Caution against 1. Thought-sins 2. Word-sins 3. Deed-sins 1. Not in Thought-sins Take heed of sinning in Thought or of Thought-sins Seeing sin is so sinful 't is evil to be though but a thinking sinner or a sinner though but in thought 'T is too commonly said That thoughts are free they are indeed free in respect of men they cannot judge us for them but God can and will Many persons that seem to be modest and sparing as to evil words and deeds will yet make bold with thoughts and as the saying is Pay it with thinking such as are speculative contemplative sinners There are some who are so wise as not to say with their tongues yet such fools as to say in their heart there is no God Psal 14.1 There are some that do not actually murder yet by anger and envy are murtherers in heart or thought as Joseph accuseth his Brethren saying you thought evil against me Gen. 50.20 There are Thought-adulterers who it may be never were nor durst to be adulterers as to fact Mat. 5.28 There are Blasphemers in heart who speak it not with their mouths as they who when they heard Christ forgiving sins they thought in their heart that he blasphemed and thereby blasphemed him Mat. 9.3 4 5. Some talk of the world and declaim against it as a vanity who think vainly in their heart that their houses shall endure for ever Psal 49.11 So the rich man said within himself thou hast good laid up for many years as if he thought these things his happiness but 't is said of the former this their way is their folly Psal 49.12 and of the latter thou fool Luke 12 20 for the thought of foolishness or a foolish thought is sin Prov. 24.9 and therefore 't is said in Deut. 5.9 Take heed that there be not a thought in thy wicked heart i. e. that there be not a wicked thought in thy heart 'T is true all thoughts of evil are not evil thoughts as all thoughts of good are not good thoughts a man may think of evil and yet his thoughts may be good and a man may think of good and yet his thoughts be evil One then thinks of evil yet with good thoughts when he thinks of evil to grieve and repent for it to abhor and forsake it and one thinks of good with evil thoughts when he thinks of good to neglect and scorn it to call it evil and so to persecute it But thoughts of sin may be sinful thoughts with respect to sin past or sin to come with respect to sin past when men please themselves in the thoughts of their past sins when they chew the cud and lick their lips after it or as 't is said in Job 20.12 13. they hide and rowl it as if 't were a Sugar-plum under their tongue they do it over and over again by thinking of it when they do not act it so some understand that in Ezek. 23.19 She multiplied her whoredoms in calling to remembrance the sins of her youth she acted it over again in her memory in new speculations of her old sins and on the other hand others and it may be the same persons think sinfully of the sins they have not done grieving at and regretting it that they had not taken such and such occasions and embraced such and such temptations as they had to sin So with respect to sins to come men think sinfully in plotting contriving and fore-thinking what sins they will do though they do them not Against this we are charged Rom. 13.14 make no provision for the flesh the word is do not project and cater for the flesh lay not in fuel for such fire do not lye abed and fore-cast to fulfil the lusts hereafter which thou canst not act at present That you may see the sinfulness of evil Thoughts consider 1. That sinful Thoughts do defile a man though they never come to words or deeds be never utter'd never practis'd Mat. 15.19 20. Out of the heart proceed evil thoughts murthers adulteries c. and these defile the man not only murther and adultery but the thoughts of murthering and committing adultery defile the man as the Text speaks and our Savior again in another Text says as much Mat. 5.22 28. as Job made a Covenant with his eyes that he might not think lust fully of a Maid Job 31.1 So should we take heed to our ways that we may not offend not only not with our tongues but in our thoughts for they are the words of our heart and the deeds thereof and all the words of our mouth and the acts of our lives come from thence and therefore above all keepings keep thine heart Prov. 4.23 2. Sinful thoughts are an abomination in th● sight of God God hath a special eye to th● thoughts of mens hearts to them of good men Mal. 3.16 and to them of bad men Gen. 6.5 In good men God accepts very often the will for the deed if to will be present with them though to do they have not power if they be as willing to do as to will the deed God accepts the will for the deed though they cannot do it 2 Cor. 8.12 Math. 26.41 So when men will and think wickedly God takes their

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

peace though we walk in the imaginations of our heart to add drunkenness to thirst the Lord will not spare them but then the anger of the Lord and his jealousie shall smoak against them and when they shall say peace and safety then sudden destruction will come upon them as travel upon a woman with child and there will be no escaping 1 Thes 5.3 There are some other inferences yet to be spoken to and of them I shall say but a few things in brief Time spent in sin is worse then lost Sin being so sinful 2. I infer that time spent in sin is worse then lost Most of the pastime in the world is lost time but sinning time or time spent in sin is worse then lost it must be accounted for and who can give a good account of evil doing while men live in sin they do nothing but undo themselves Man was not sent into this world only to eat drink sleep and play much less to sin yea that he might not sin but as into a great Work-house to work for the glory of God Joh. 17.4 and so to work out his own Salvation and that with fear and trembling Phil. 2.12 but they that live in sin work out their damnation and many times without fear or trembling of which they will have great store when they come to receive their just doom and damnation Time is a most precious Commodity for on this moment depends Eternity and as men sow in this seed-time they will reap in that harvest Time is a Prophet for Eternity as men live here they are like to live for ever they that sow sin must reap death Galat. 6.8 Time is to be redeemed Eph. 5.16 and every day to be numbred greatly valued and improved that we may apply our hearts to wisdom Psal 90.12 and this is wisdom the fear of the Lord and this understanding to depart from evil Job 28.28 This is wisdom to know and do what is the acceptable will of God Mat. 7.24 Eph. 5 15-17 We may be said to be but not to live if we live not to God and all time that is not so spent is but mis-spent and worse then lost poor distracted persons that have lost their understanding They that mock at sin are worse then fools wear out their days to less loss and disadvantage then sinners do 3. Then they that make a mock at sin are worse then fools and mad-men fools make a mock at sin Prov. 14.9 tell them as Lot did his sons in Law the danger they are in the judgments that hang over their head and our is to them as Lot was to them as one that mocketh Gen. 19.14 they laugh at it as if God were not in earnest when he threatens sinners and as if they that preach against sin were but ridiculous persons It s a sport to fools to do mischief Prov. 10.23 and there are that sport themselves in their way to Hell as if 't were but a recreation Oh what fools are they that laugh at their own folly and destruction too 'T is a devilish nature in us to mock at the calamity of others but to laugh at our own seems to be worse then devilish There are many too many that mourn under affliction yet laugh over their sins that sigh weep when they feel any burden on their bodies but make merry at that which destroys their soul Can any thing be more mad then these that laugh mock and make sport at that which is a burden and weariness to God Isa 1.14 Amos 2.13 which is the wounding piercing and crucifying of Christ Jesus Zach. 12.10 Heb. 6.6 which is a grief to the Spirit of Consolation Eph. 4.30 which is a trouble to holy Angels Luke 15. which is a wrong to and the undoing of their own souls Prov. 8.36 and such is sin 4. It cannot be well with men in their sin Sin being so sinful infectious and pernicious it can never be well with a man how well soever he be while he is in his sins Was it well with Dives though he fared deliciously every day no it was better with Lazarus that lay at his gate full of sores for that 's wel● that ends well which it never doth with sinners if judgment be not executed speedily 't will surely for they are condemned already being sons of death and perdition No man hath cause to envy the prosperity of sinners 't is not good enough to be envied but 't is bad enough to be pitied they are but fatted and thereby fitted to destruction Prov. 1.32 the prosperity of fools shall destroy them their folly alone doth it but their prosperity doth double it and do it with a vengeance the prosperous sinner is in the worst case of all sinners they are set in slippery places and shall be cast down from their height to the depth of destruction Psal 73.18 5. Sin being so sinful It concerns us to be religious betimes it greatly concernes persons and hugely obligeth them to be religious betimes that they may prevent a great deal of sin which without being early religious and strictly so they cannot possibly do how precious and dear should that be to us which prevents the being of what is so pernicious and destructive how industriously careful should we be to keep our selves from that which will keep us from happiness and how ambitious to enjoy that which capacitates us for the enjoying of God for ever and gives us the first-fruits of it here We cannot be too soon nor too much religious but the sooner and more the better If ever you mean to be religious there is no time more proper then now the present now no day to to day Eccl. 12.1 remember now thy Creators as the word is viz. God in Christ for he ●reated all things by Christ Jesus Eph. 3.9 Col. 1.16 Remember now in the days of thy youth before the evil days come when thou shalt say I have no pleasure in them not only no pleasure in the evil days of sickness death and judgment that evil day which I put far from me but I have none in the remembrance of my youthful days Youth is the most proper season of all our days and now is the most proper season of all our youth to remember God in If you say we will do that when we are old 't is now spring-time with us and no month to May we will think of Religion in a Winters night Oh do not boast of to morrow as young as thou art thou art old enough to dye this night thy soul may be taken from thee and be in Hell to morrow Take the Wise-mans counsel Eccl. 11.9 Rejoyce O young man in thy youth and let thy heart cheer thee in the days of thy youth and walk in the ways of thine heart and in the sight of thine eyes yes Sir with all our heart we will take this counsel we like it well this is pleasing Doctrine