Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	law_n	sin_n	sinful_a	4,258	5	10.1705	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

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 o● affirmation and accusation that sin is the tru● 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 ' ti● committed but in its own lively colours o● rather and more properly dead and deadly colours 'T is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin in the abstract and that iterated and repeated as Pharaohs drea● 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 sinful● 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 Era●m quam maxime Beza eximi● 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 Wh●● 〈◊〉 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

of grace quis nisi mentis inops c. 'tad wont to be said who but fool● refuse gold when 't is offer'd them But ala● there are such fools as refuse Christ and heaven and happiness offer'd them and will no be entreated to be reconciled that they ma● be saved but are set against the glory 〈◊〉 God and their own salvation now again●● these do the stones of the street and the d●● of the Apostles feet bear witness Luke 1● 40. Luke 9.5 and 10.10 11. Indeed the● is not a sin but the Creation in whole and 〈◊〉 the several parts doth bear witness agains● the very dullest and worst-natured creatu● have exceeded man the Oxe and Ass a● Dives his dogs had more humanity then Dives himself and were witnesses against his cruelty In short whatever duties they teach by that they convince of and bear witness against the sins which are contrary to them duties and whatever sins they convince of they teach the duties contrary to them sins There remains yet another thing to prove the sinfulness of sin by the creatures which I shall but touch and that is as they are instruments in the hands of God to punish sinners which they do with much readiness as if they were revenging themselves as well as vindicating God witness the plagues of Aegypt The four Elements have born their testimony often Fire burnt Sodom Water drown'd the old World the Earth swallowed up Corah c. the Air hath conveyed infection in times of plague the Sun Moon and Stays have been warriours and fought in their courses against sin the beasts of the field and sowls of the air have done the like but I only hint these things Two ways they shew their displeasure and his whose creatures they are against sin in punishing sinners 1 By withdrawing their influences Deut 28.23 the heaven shall be brass and the earth iron that shall not rain nor drop dew this shall not bring forth fruit See Hos 2.18.22 2 By acting contrary to their ordinary course and nature for waters to stand on an heap Exod. 15.8 fire not to burn Dan. 3. are unwonted and contranatural things and they do this to witness against the contranaturalness of sin and both these were witnesses against the sin of persecuting Gods Israel This do the creatures continue to do upon occasions to this day they are always bearing witness though men observe it not which also infers their further sinfulness and this shall suffice as to the witness of the whole Creation Next If any should say notwithstanding all these witnesses we cannot put sin to death without a Law if there be no Law to condemn sin we cannot condemn it I shall therefore proceed to shew that there is a Law against sin which condemns sin as worthy of death for being guilty of the death of many and attempting the death of all so that we may legally and ought by Law to condemn and put sin to death For 5 The Law witnesseth against and condemns Sin The Law of God is without sin in it self 5 The Law doth witness against sin and 't is against sin in others The Law being holy just and good that which breaks the Law must be unholy unjust and evil The Law discovers the authority wisdome will and goodness of God in its primary intention and promulgation for 't was to life sin must therefore be exceeding sinful it being against all this The Law discover'd mans d●ty and mans happiness 't was the whole of man in both these senses how evil is sin then that is a contradiction of and contrariety to both the duty and happiness of man so that sin being a transgression of Gods good Law the sinfulness of sin appears by the Commandment More particularly 1 The Law is against sin before 't is committed 2 After 't is committed 1 The Law is against sin before 't is committed 't is against its being to be committed its holy and wholly against sin for it forbids sin all sin whither of Omission or Commission whither in thought word or deed whither against God or against man the voice and cry of the Law is thou shalt not sin so that in this sense by the Law is the knowledge of sin viz. what is sin as well as what sin is Rom. 7.7 Is the Law sin God forbid nay I had not known sin but by the Law for I had not known lust or concupiscence to be a sin except or unless the Law had said thou shalt not covet thou shalt not lust The Law shews that lust is sin by forbidding it yea the Law doth not only forbid sin but forbids it upon great and severe penalty upon no less then pain of death on the peril of a curse for this it saith cursed be every one that doth not and continueth not to do all things which are written in the Law Gal. 3.11 So that the Law is utterly against the commission of sin 2 The Law is against sin after 't is committed and here even by the commandment sin appears to be exceeding sinful after commission For 1 The Law discovers as before what is sin so now what sin is how displeasing to God how destructive to man and that as 't is a transgression of the Law of God made for the good of man no sooner is sin committed but the Law is so far from indulging or justifying it or the sinner or from concealing it that it discovers it and the displeasure of God against it Rom. 3.20 yea not only discovers sin but 2 It condemns the sinner the Law is not against the righteous against such there is no Law nor condemnation but this Law which like a good Magistrate is an incouragement to them that do well is a terrour to evil doers saith the Apostle Rom. 7.9 when the commandment came and shew'd me sin as in a Perspective-glass sin revived it got the victory over me was too strong for me for the Law strengthened it against me 1 Cor. 15.56 and I died I was dead in Law I had sentence of death within me as he speaks in another case The transgressed Law worketh wrath Rom. 4.15 it sends abroad terrours thundrings and flashes of wrath it discovers wrath to them that by sin have made work for wrath Thus the Law is against sin before and after the commission of it Yet further to shew how the sinfulness the malignity of sin appears by the Commandment as 1 Thus That it takes occasion from its being prohibited and forbidden by the Law to sin against and transgress it the more It hath such a malignity such an enmity in it that it will not be subject to the Law of God Rom. 8.7 it strives to break this bond in sunder and to cast this cord far from it the Law stands in its way and therefore it rusheth upon the breaking of it with the more violence sin grows angry and swells like a river pent up and stopt in its course Thus

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

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

Cor. 5.21 There are yet other circumstances which added to his sorrow and suffering such as these he came to his own and they receiv'd him not he had least honor among his own in his own Country yea he was wounded in the house of his friends and one of his own betray'd him devil that he was Joh. 6.70 He did good to many but had little thanks from any of ten Lepers cleansed but one returned to give him thanks oh disingenuity and ingratitude but oh the aggravating circumstances at the latter end He was taken and apprehended as a sinner they came against him as to take a Thief with swords and staves they charged him with blasphemy for speaking the truth they preferr'd Barabbas the Son of their Father the Devil before him his Disciples left him his Father forsook him as was hinted before Alas who can reckon up the aggravating circumstances of his sufferings he was crucified between two thieves and upbraided by one of them his death was painful shameful c. as before But I pass from hence to the Third thing 3 His suffering witnesseth the sinfulness of sin to shew that the greatest sufferings that Christ underwent are a full witness against the sinfulness of sin Oh what an odious thing is sin to God that he will pardon none without blood Hebr. 9.22 that God would accept no blood but the blood of his Son not that of Bulls and Goats Hebr. 9.22 but that of his Son 1 Pet. 1.18 19. that God would not abate one drop one dram of this blood but he must powre out his life the very heart-blood must be spilt and spent for sinners and which is the wonder of wonders all this was a pleasure to God for it pleased the Lord to bruise him That it should please the Lord to bruise the Son in whom he was well-pleased is to us men an inconceiveable mystery Well then upon the whole this is a great witness that God hath born against sin that he would send his Son to die for sinners oh what an hell of wickedness is that which none but God can expiate and purge and that God doth not do it without taking humane nature and that God-man could not do it without suffering and no suffering serve but death no death but an accursed one oh what an evil odious evil is sin that must have blood the blood of God to take it away This shall suffice for the first thing viz. the witness of God against sin as exceeding sinful 2 Angels bear witness against sin 2 Angels witness against sin 1 The good both good Angels and bad Angels 1 Good Angels the Angels of God and heaven as they are often called do bear witness against sin as an exceeding sinful thing 1 Their very title which contains their nature and imployment too being holy Angels sheweth that they have an antipathy against and are at enmity with sin that which is meat and drink to wicked men to do the will of the devil 't is poyson to holy angels whose meat and drink it is to do the will of God they are all holiness to the Lord and cannot endure iniquity they often contend and fight with evil Angels and so witness against sin Jude 9. Their being holy loving holiness and contention against the Devil are their witnessings 2 Holy Angels witness against sin in being Gods Heralds to proclaim the Law which is against sin 't is the aggravation of the sin of the Jews that they kept not the Law which they receiv'd by the disposition of Angels Act. 7.53 The Law which was added because of transgressions was ordained by Angels Gal. 3.19 Every transgression of this Law receiv'd a just recompence of reward for the word spoken by Angels was stedfast Heb. 2.2 So that Angels in proclaiming the Law have openly declared against sin as exceeding sinful 3 They witness against sin in that they will not sin though provoked to it to be revenged on the Devil himself They will not rail at a Devil because railing is a sin nay 't is said of Michael that he durst not bring a railing accusation Jude 9. One would have thought he would have told the Devil his own and have put it home upon him that 's true but he durst not bring a railing accusation nor give the Devil ill language We hot-spurs and hot spirited that we are are apt to render evil for evil and railing for railing to pay men their own in coin but Angels dare not to do so for 't is a sin railing is language that holy Angels cannot speak 4 They witness against sin by this that they will not suffer men to sin that would do it to honor them When John fell at one of their feet to worship him saith the Angel See thou do it not Rev. 19.10 do not that to me which is to be done to God alone And again Ch. 22.8 9. I fell down saith S. John to worship before the feet of the Angel which shew'd me these things but he said unto me see thou do it not but worship God The Angels are so holy that they cannot endure the least reflection should be cast on God or least duty neglected towards God though they might be worshipped 5 Their testimony against sin appears thus that where they find it though in Gods own people they rebuke it and that sharply and severely Though Hagars hard usage made her run away yet saith the Angel to her return to thy Mistris and submit thy self to her Gen. 16.8 9. As if he had said Hagar Hagar 't is better to suffer then to sin When Sarah laugh'd at the tyding of a Son and after denied it being afraid Nay saith the Angel but thou didst laugh he told her her own roundly Gen. 18 12.-15 When Zachary believed not the Angel he was made dumb Luke 1 13.-20 Thus they rebuke for sin 6 Angels witness against sin by rejoycing at the conversion of sinners 'T is the recovery of a soul from a dead and lost condition to be converted and then do Angels rejoyce Luke 15 7 -10 As there is a kind of joy in hell among the Devils when one sins that is converted and when sinners are not converted so there is joy in heaven at the conversion of a sinner The Rabbies speak as if while sinners are rejoycing in their sins the Angels were grieving for them when and while men live in sin they dishonor their and the Angels God but when converted they give glory to God which is the Angels work and joy 't is their Song glory to God on high and when men bear a part with them in this Song 't is their joy 7 Angels witness against sin by the constant opposition they make against wicked Angels and wicked men Who would abuse their charge that is good and holy men good men are committed to the charge of good Angels He gives his Angels charge to keep them in all their ways Psa 91.11 and

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

They evidence their hatred of sin as sin and not for by-respects thus that they abhor all their secret sins which none knows but themselves yea such as they know not by themselves but only God knows them they hate that which none can accuse them for or lay to their charge as guilty of Psa 19.12 Lord who knows the error of his way and as S. Paul though I know nothing by my self yet c. 1 Cor. 4.4 the heart of man is such a maze as man himself cannot find out all the windings of it such a deep as man himself cannot fathom it so deceitful that man himself doth not know it only God searcheth it Well this being so Lord cleanse me from my secret errors undiscern'd and unknown yea by me unknowable errors and extravagancies 't is meet to be said to God as Job 34.32 that which I know not viz. wherein I have done amiss that shew thou me A man doth many things amiss which scape his own observation as much as that of others and of these would a good man be cleans'd these create no trouble to his conscience but only they are against God though unknown to him and therefore would berid of them that they might not lodge in his heart though as strangers and unknown Yea 4 They are against all inclinations to sin against the very conception of sin they do all they can not only that sin may not bring forth or breed but that it might not conceive that I may refer to James 1.14 15. Oh the burden of the body of death and Law of the members that though S. Paul can say 't is not he that sins but sin that dwelleth in him yet he would berid of this in being of sin that it might not so much as incline him to evil Yet once more 5. And lastly they are carried out against sin as sin as appears by this that they cannot content themselves not to do evil unless also they do good they think it not enough that they do not displease God unless they please God to be negatively unless they be positively good they would not only not commit evil but they would not omit good many men as they will do no hurt so no good the charge against them Mat. 25. is not that they did defraud or oppress or were cruel to the members of Christ but they did not actually do them good not cloath not feed not visit c. but good men are for being and for doing good not only cleanse me from secret sins or only keep me from presumption but oh that the thought of my heart the words of my mouth and consequently the works of my life may be acceptable to thee O Lord Psa 19. The Apostle in the name of all the houshold of faith speaks thus 2 Cor. 5.9 wherefore we labour the word is we are ambitious or like heavenly Courtiers we affect this honor that whither present or absent that is living or dying we may be accepted of him or as the Greek will bear it well to be actively read that we may be acceptable to him even to all well pleasing This to the first Objection The second Ob. is to this purpose We see that godly men have sinned 't is matter of fact Now if sin were so odious to them as you say would they sin Before I give answer to this Objection let me premise 1 By way of concession and confession that they do sin yea who is he that liveth and sinneth not If any man say he hath not sinned he makes God a lyar who hath concluded all men under sin and if we say we have no sin we both deceive and yet confute our selves for we sin in saying so 1 Joh. 8.10 Yet 2. There is this to be said that the sins of good men are more usually sins of captivity then sins of activity as the Apostle speaks Rom. 7. they are rather led into sin by temptation then go into sin by choice and inclination 't is against the Law of their mind 'T is indeed possible that a good man may plot and contrive a sin as David did the death of Uriah and this is the only thing wherein God himself saith that David sinned 1 Kings 15.5 God covers all his other sins as being rather overtaken by temptation then acted by design in the rest So that for the most part good men are captivated rather then active as to sin And David himself could say that he had not wickedly after the manner of the wicked Jude 15. departed from God Psa 18.21 3 God may sometime have a good man to this saddest of tryals to know all that is in his heart as he left the good King Hezekiah 2 Chron. 32.31 we are not over-forward or willing to believe our selves so bad as we are in our hearts as to the seeds of evil sown there Is thy servant a dog said Hazael when his sin was foretold and S. Peter himself could not believe it possible that he should deny Christ his Master yet when left to himself he did it but then notwithstanding this there is enough to be said in the behalf of godly mens hatred of sin yea indeed they hate it the more for having sinn'd I answer then that the godly mans witness against sin is still true good and firm for 1 As he abhors to commit sin so he abhors sin committed and himself for committing it Job 40.4 40.6 Sin is the burthen of every good mans soul when the Author of Psa 73. had sinned he was so angry with himself that he could not do that which God did for him viz. forgive and pardon himself but calls himself fool and beast good men condemn not only their sin but themselves and sin in the more hateful to them for having been done by them 2 They are restless till sin be purged as well as pardon'd King David could not content himself to have sin blotted out by a pardon unless 't were washt and cleans'd away Psa 51.1 2. and the mending of his bea rt without new making it by Creation would not content him v. 10. Yea 3. If God chastise and afflict them for having sinned yet they justifie God and whoever justifies a punishing God condemns sin if the sentence be just the sin is unjust Thus they do continually Micah 7.9 I will bear the indignation of the Lord because I have sinned against him So Psa 51.3 4. This confession I make and this prayer I make that thou O Lord mayst be justified when thou judgest This also speaks against sin Yea 4. They take an holy revenge on themselves and become the more zealous for God as S Peter who did not only weep bitterly but was made willing to feed sheep and Lambs to do any and every service for Christ And Psa 51.12 13. restore to me saith he the joy of thy salvation and I will teach the transgressors thy ways So 2 Cor. 7. when the Apostle had made them

Loathsomness of Sin 2. The Infectiousness of Sin 1. That Sin is a filthy i. e. a loathsom thing will be clear if we do consider a little that to which sin is resembled and likened as to the most offensive and loathsom diseases 't is likened to a Canker or Gangrene 2 Tim 2.17 Now with such persons as are under these diseases others are loth to eat or drink 't is likened to the rot to the filth and corruption of the foulest disease which is so foul and rotten as according to the Proverb one would not touch it with a pair of Tongs The Apostle tells us of some who like Jannes and Jambres resist the truth and calls them men of corrupt or rotten minds And Solomon gives us to know that as a sound heart is the life of the flesh so Envy any thing opposed to the sound heart is rottenness to the bones yea sin is likened to the Plague which every one flies from 't is so noisom and loathsom that it separates the nearest relations now sin is called the Plague of the heart 1 Kings 8.38.39 which is much worse then any plague-sore of the body and this is not all but as sin is likened to the most loathsom diseases so to other the most loathsom things that are 't is likened to the blood wherein infants are born which is loathsom as Ezek. 16.5 6. It s likened to Mire and Dung to the very excrements that lye in Ditches and Common shores wherein Sows and Swine do wallow as 't is exprest 2 Pet. 2.22 yea to the Vomit of dogs in the same place to the Putrifaction of graves and sepulchres Math. 23.27 28. which is stinking as Martha said of Lazarus when he had been some days dead Joh. 11.39 't is likened to Poyson Rom. 3.13 All these things and others which I shall not name are loathsom things at which men stop their noses and from which they hide their eyes yet sin is more loathsom then they all if we consider that nothing but the fountain open'd for Judah and Jerusalem to wash in nothing but the blood of Jesus can cleanse from this filthiness all the Nitre and Sope in the world cannot get it out beside 't is not only filthy but filthiness not only corrupt but corruption in the very abstract and all the things to which sin is resembled are far short of sin they are but shadows which are very imperfect representations of things all the former Instances or others of like name and nature reach but to the body and do not defile the man but sin reacheth and seizeth on soul and spirit and defiles the man Math. 15.19 20. This is the Canker the Rottenness the Plague the Poyson of the Soul and sin is not only worse then any but then all of these yea further if our righteousness be but as a menstruous rag Isa 64.6 how filthy must our sin be The Apostle St. Paul counted his righteousness which was of the Law to be but dung Phil. 3. what did he reckon his injuriousness persecution and blasphemy then surely as bad as death and hell if not only our righteousness but our righteousnesses yea all our righteousnesses be as filthy rags as 't is in that fore quoted place Isa 64.6 what is our sin our sins and all our sins Ah how filthy beyond expression or imagination yet again sin is not only filthy i. e. loathsom but it is 2. A polluting and infectious thing 't is of a pestilential and poysonous nature and therefore called not only corruption but pollution and defilement 2 Pet. 2.20 There are many things that may make a man foul and loathsom as Leprosie and ulcerous tumours c. and yet the soul of a man may be pure and fair as Jobs was when his body was all over of a scab or sore and he state on the dunghil but sin as was hinted before defiles the man and soaks into his very spirit and infects that But that we may take the clearer and fuller prospect of sins pestilent and infectious nature and operation let us behold it 1. In its Vniversality how it hath extended and spread it self over all the world there is no Land or Nation Tribe Language Kindred or People where it hath not been known from the rising of the Sun to the going down thereof all Climats hot and cold all Quarters of the world Americans Africans Asians and Europeans have all been infected not only Sodom or Samaria but Jerusalem and Sion were infected and ruin'd by it 't is here and there and every where but in Heaven Beside this it hath infected all Ages 't is almost as old as the world it hath run in a blood from Adam to Moses and so on to this day 't is a plague that hath lasted almost 6000 years yea which is more not one man hath escaped it all kind of men of all ranks and qualities high and low rich and poor Kings and Beggars have been infected by it the wise the learned as well as foolish and illiterate Rom. 3.9 10. who is there that hath lived and sinned not our Saviour excepted and if any man say he hath not sinned he sins in saying so By one man sin came into the world but since not one man but every man hath sinned all have sinned and come short of the glory of God Rom. 3.23 and death came upon all in as much as all had sinned Rom. 5.12 If all men are mortal then all are sinners for death came in by sin where there is no sin there 's no death as in Heaven Rev. 21.4 All men have died of this plague yea our Lord and Saviour had not died if he had not been made sin for us Moreover this Leprosie hath spread it self not only on whole mankind but on the whole of man every whit of every man is infected it hath made flesh and spirit filthy 2 Cor. 7.1 from the crown of ●he head to the sole of the foot there 's no sound part in him all as I instanced above all his members are servants to sin and 't is no better within Gen. 6.5 his heart is evil the thoughts of his heart are evil the imaginations of the thoughts of his heart are evil the very thoughts of his thoughts are evil every creature of the heart is evil How the Vnderstanding is darkned and depraved I shewed above that the Heart is desperately wicked and deceitful beyond any knowledge but Gods the Prophet assures us from God himself Jer. 17.9 the mind and Conscience is defiled Tit. 1.15 16. The Will is become perverse and stubborn worse then so 't is wilful and mad set upon sin and hell Eccle. 8.11 The Affections concupiscible are inordinate the Passions irascible are unruly that man 's more head-strong then the horse that rusheth into the battel It hath made some men so restless that they cannot sleep unless or until they have done mischief Prov. 4.16 To go on yet further Sin spreads its

meaning of this Text viz. that the law kept us in awe and bondage by its severity until Christ came Compare this Text with Ch. 4 1 2 3. The heir as he is a Child or Babe differs nothing from a servant but is under Tutors and Governours so we saith the Apostle were in bondage c. To be under Tutors is all one as to be under a Schoolmaster and that 's to be in a condition of bondage Many go to School with an ill will for they go to the Ferula to the Rod to the Whip to bondage to fear and torment the law doth nothing but frown on us puts us hard tasks and lasheth us for non-performance till Christ come and till we come to Christ as the Aegyptians did the Israelites Exod. 5.14 The law is the state of bondage and fear the very children are all subject to bondage through fear of death Hebr. 2.14 15. This also argues the sinfulness of sin that it made the law such a dread and terrour to us as it is to all till Christ come who is the end of the law for righteousness Rom. 10.4 and so takes off the Schoolmasters terribleness by taking us into the university of an higher and better state viz. that of believing in him for righteousness by which we come to have a spirit not of fear but of power of love and of a sound mind as S. Paul speaks 2 Tim. 1.7 5 The law silenceth man from making any complaint how great soever the judgment of God be upon him Mark what to whom and to what end and purpose the law speaketh Rom. 3.19 that every mouth be stopt All the world must be silent when God speaks judgment for all are guilty If living man complain he hath this answer presently and in short 't is for his sin Lam. 3.39 There 's no room for one that hath finned to complain when he is judged a sinner and yet complain Oh I I am punish'd 't is for sin now this stops his mouth Man hath no reason to enter into judgment with God when God enters into judgment with man O what a wicked thing is sin that hath brought man into such a condition that he cannot speak one word for himself if he should open his mouth the law would stop it by saying but this thou hast sinned The Law tells man that he is without excuse and therefore 't is in vain to plead all on this side hell is mercy for 't is the Lords mercy we are not consumed and hell it self is just judgment under this or that any or all judgment man under the law the sentence and condemnation of the law hath no cause to complain he must be silent for and because he hath sinned 6 And lastly The law leaves a man without hope when it hath once past sentence on man there 's no reversing it by the law Hope is one of the last succours and when this fails the heart breaks and sinners as they are without hope so they are broken-hearted Christ came to save sinners and to heal the broken-hearted men without hope Is 61.1 men that were in a desperate and despairing state The law condemns without mercy Hebr. 10.28 it leaves no place for hope from it if you present it with Petitions never so many and seek a pardon with tears the law is inexorable he is cursed and shall be cursed saith the law Now if there be any reprieve or hope of pardon that 's from the grace of heavens Prerogative which is above the Law and can revoke and disannul its sentence yea bestow a blessing where the law denounced a curse but the law it self admits of no altering 't is like that of the Medes and Persians peremptory and unalterable quod scripsi scripsi what I have written I have written saith the Law In all these respects sin by the Commandment and the law doth become and appear to be exceeding sinful But If it should be said by any that though the law be severe to sinners yet the Gospel is propitious and merciful to them and therefore sin seems not now at least to be so vile a thing as heretofore To this I shall answer and make it evident 6 That the Gospel also bears witness yea 6 The Gospel witnesseth against sin and is the greatest and clearest testimony that 's born against sin Though sinners find favour from the Gospel yet sin finds none The Gospel is not in the least indulgent to the least sin The whole voice of the Gospel is these things are written that ye sin not The Gospel is the Declaration of the life and death the design and doctrine of our Lord Jesus Christ which was and is all against sin The design of Christ was indeed to save sinners 1 Tim. 1.15 but to destroy sin Rom. 8.3 1 Joh. 3.5 with 8. he came to save his people from their sins he came not to save from the petty and contemptible evils of reproaches and afflictions c. but from the great and formidable evil of sin from the guilt for time past and the power for time to come he came to redeem us from all iniquity Tit. 2.14 And this is the blessing with which he blesseth us to turn us every one away from every one of our iniquities Acts 3.26 so that whoever names and calls upon the Name of the Lord i.e. makes profession of being a Christian is thereby obliged to depart from iniquity 2 Tim. 2.19 How ●he life and death of our holy and blessed Saviour did witness against sin I declared before I shall now treat of the doctrine of ●he Gospel which doth so fully comport with and is adequately fitted to his aim and design viz. the taking away of sin The sum of Gospel Doctrine preacht by Christ himself and confirmed to us by them that heard him was and is repentance and faith Mark 1.15 and under these the Apostle compriseth the whole counsel of God Acts 20.21 with 27. both these doctrines speak aloud against sin as exceeding sinful Repent saith the Apostle for the remission of sins what an evil is that which man must repent of and none but the God of all grace rich in mercy can remit and forgive And which forgiveness argues him to be a God of great love rich in mercy c. or else sin could not be forgiven it being easier to heal diseases c. then to forgive sins as our Saviour tells us Mat 9.5 6. 'T is the manifestation of his power according to what Moses said in prayer let the power of my Lord be great to pardon c. Numb 14 17.-20 Repentance takes in many things it s made up of sorrow and shame confession and reformation all and every of which speak sins sinfulness Repent that your sins may be blotted out Acts 3.19 If sin be not blotted out man is undone his name will be blotted out of the Book of Life as Repentance so Faith speaks against sin Faith speaks men to