Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	lord_n	sin_n	sting_n	7,048	5	11.4296	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

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 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

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

sins 'T is worse to be let alone and given up then if men were sent quick to Hell for they live but as reserved to fill up their measure brimful and to undergo the more of Hell to grow rich in wrath having treasured it up against that day As 't is the best of comforts to have assurance of the love of God and to be sealed to the day of Redemption so 't is the saddest of judgments to be given up as 't is three times in one place Rom. 1. to their lusts to an hardned heart a seared conscience a reprobate mind when God shall say let him that 's filthy be filthy still Rev. 22.11 and they shall not see nor understand lest they should be converted Isa 6.9 10. a dreadful place which is six times quoted in the New Testament as you may see in the Margine 4. Sin is the worst of Evils as appears by this that God hates men for it 't is not only sin Prov. 6.16.19 but sinners that God hates and that for sin Psal 5.5 't is said of God that be hates the workers of iniquity not only the works of iniquity but the workers of it hatred is not known by judgments the evil of suffering but 't is known by the evil of sin which is before us Eccl. 9 1 2. 't is for this that the merciful God saith he that made them will not have mercy on them nor shew them any favour Isa 27 11. and as a Learned person expresseth it This is the highest that can be spoken of the venom of sin that in a sort and to speak after the manner of men it hath put hatred into God himself it made the Lord hate and destroy his own workmanship God is Love and Judgment his strange work yet sin makes him out of love with men and in love with their destruction at last so though he delight not in the death of a repenting yet he doth in the death of an impenitent sinner 5. It proves Sin the worst and greatest of Evils that Christ is the best and greatest of Saviours and his Salvation the best and greatest Salvation he came to save sinners and to save them not from the petty evils of sickness affliction and perfection but from sin the greatest of all evils Math. 1.21 1 Tim. 1.15 To be saved from Egypt was of old reckoned great but being delivered out of the North was a greater Salvation Jer. 23.8 but Salvation from Sin is the greatest Salvation and therefore Sin the worst and greatest of Evils Having thus evinced Sin to be the worst of Evils ●n being against God infers the Evil of Evils none to be compared to it for evil I shall now apply it more distinctly and shew what we are to inter From the sinfulness of Sin His patience to be wonderful as 't is 1. Against God 2. Against Man As sin is considered against God I infer 1. That the patience of God with His patience to be wonderful and the long-suffering of God towards sinners is wonderful if sin be so exceeding sinful i. e. contrary to and displeasing to God then surely his patience is exceeding great his goodness exceeding rich his long-suffering exceeding parvellous even to wonder That God should intreat Sinners his enemies to be reconciled 2 Cor. 5.20 that God should stand at a Sinners door and knock Rev. 3 20. that God should wait on Sinners to be gracious to them Isa 30.18 is not after the manner of men but of God yea the God of grace and patience and to be admired for ever That at first God should think thoughts of good and not of evil of peace and not of wrath but visit us in the cool of the day was a wonder but that after he had imparted and commended his heart-love to us in and by his Son Rom. 5.8 and both were rejected that he should yet continue to offer and call and wait 't is a miracle of miracles What shall we say 't is God who is as his Name is Exod. 34.6 Numb 10.18 Psal 86.15 and as he was yesterday he is to day the God of grace and patience Rom. 15.5 and rich in it Rom. 2.4 with 2 Pet. 3.9 1 Tim. 1.13 16. yea we are all living monuments and instances of his goodness and patience 't is of the Lords mercies that we all are not altogether and utterly consumed yea and that in Hell Lam. 3.22 Sin is so sinful so contrary and displeasing to God and hath made man so much Gods enemy that 't is a miracle he should find his enemies any of them and let them go well away That God who is of purer eyes then to behold iniquity should look on the sins of men that his eye should so affect his heart as to grieve him yea that it tempts and provokes him to anger wrath and hatred and that God should keep in anger which is like burning coals in our bosom and not let out all his wrath and ease himself of his burthen by avenging himself of his adversaries but woo and wait on sinners Oh the power of his patience Oh the infiniteness of his mercy and compassions Oh the riches of unsearchable grace God sees it is not ignorant God is sensible of it and concern'd for it grieves and vexeth him God is able to right himself when he pleaseth and yet forbears and is patient Oh wonder Consider yet again 1. The multitude of sinners that are in the world if 't were but one or two they might be winkt at and past by but when all the world lies in wickedness as it doth 1 Joh. 5.19 when there is none righteous no not one if there had been but ten God would have spared Sodom c. though ten thousand sinners might be there but when there is not a man to be found that sinneth not but all ahve sinned Jew and Gentile high and low c. Oh what grace what patience is this 2. Consider the multitude of sins and the multitude of sins in and by every sinner the sins are more numerous then sinners if all men had finned and but once it would have mitigated the matter but sin hath grown up with men that were not only conceived and born in sin but went astray before they could go even from the womb not a good thought to be found in their heart Gen. 6.5 it grows up faster then men do they are old in sin when young in years they are adding iniquity to iniquity and drawing it on with cords and ropes committing it with both hands greedily as if they could not sin enough they dare God himself to judge them they drink down iniquity like water as if 't were their element and nourishment and pleasure also yea and among the rest his sons and daughters provoke him with their sins which go very near his heart Deut. 32.19 and yet behold how miraculously patient and long-suffering God is 3. Consider the length of time in which these

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

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

may distasie it and to Plays to see the folly of them but who would be a burnt child to dread the fir●● 't is bad making such costly experiments as may cost us the loss of our souls 't is dangerous medling with that which is an appearance and may be an occasion of evil much more to parley and tamper with sin it self But then 7 saith sin I promise thee thou shalt get by it so much profit so much pleasure so much honour shalt thou have by it but sins gain is loss he that gets the world by a sin pays too dear for it for 't is the loss at least the hazard of his soul the pleasures of sin are grievous its honours disgraces and shame Did not our first Parents sind it so and do not we the Apostle appeals Rom. 6.21 the precious substance promised ends in a pernicious shadow and the spoils we get by sin do but spoil us Sin promiseth like a God but pays like a Devil sin tells us we shall not dye but live like Gods but we find nothing but death and such a life as they have in Hell Sins performances are contrary to its promises it promiseth gold and 〈◊〉 dross If any man have a mind to true mise●●es let him take sins falle promiset Well but then 8 saith sin others do it and why mayest not thou 'T is not what others do but what they ought to do that we are to follow we must not follow any man nor a multitude of men to do evil if others will venture their damnation what 's that to us 't will be no solamen miseris socios habuisse no comfort to have had companions in sin and to meet them again in Hell I but saith sin 9 't is but repent and God will forgive thee to this we have to say that he who promised forgiveness to them that repent hath not promised repentance to them that sin beside if sin were to cost no more but repentance one in his wits would be loth to buy repentance at so dear a rate Repentance though it may free from greater yet it puts men to more grief and pain then ever sin could afford them pleasure I but saith sin 10 thou hast scapt well enough hitherto no evil hath yet befallen thee to this say it may be 't is so much the worse and not to be punished may be the worst punishment Isa 1.5 Hos 4.14 17. but what will it cost if God do awaken me if not that what will it cost when God shall damn me But then saith sin 11 't is but thine infirmity thou canst not help it this is a thing tell sin that none but fools and children can pretend to beside to plead for infirmities is more then an infirmity and that which is but an infirmity to day may become a disease to morrow if not prevented when once the will is ingaged 't is past an infirmity and is become a sin If these or other like do not prevail then it speaks more openly Sin saith Sin either there 's no such thing there 's no difference between good and evil as all things come alike to all so all things are alike or saith Sin evil is good in Gods sight else he would judge it Mal. 2.17 his silence bids thee think that he is such an one as thy self Psal 50. but here tell sin that this defeats and confutes it self and proves nothing more clear then that sin is exceeding sinful if there be no sin or no difference between good and evil to what purpose are these different words used by sin to prove that there is no difference to say 't is only in imagination and not real is to deny that there is any such thing as sense and conscience which every man ownes and cannot deny without denying himself and God to be Between good and evil there is more difference then between light and darkness life and death ease and pain food and poyson and yet these are real and not the differences of our fancy only That all things come alike to all is not always true there are contrary Instances and to say That all things are alike is never true but is a manifest contradiction To say that evil is good in Gods sight and that he is such an one as a sinner is to deny God to be for if he be not good and just he is not God but this speaks men willfully ignorant for the flood that drowned the old World and the fire that fell from Heaven on Sodom the Judgments which God executes in the Earth continually of which before do all witness that God is displeased with and the avenger of sin as his giving us rain from Heaven and fruitful seasons are witnesses that he is good and doth good and that his Sun shines and his rain falls on the unjust as well as just is a greater argument of his goodness which calls for repentance and that also doth witness that sin is evil And indeed over and above If sin were not exceeding sinful what need it use all these tricks and subterfuges if it were not and its deeds were not evil why doth it avoid the light Why like a false Coyner doth it put the King of Heavens stamp on its base metal Why doth Jacob call himself Esau and counterfeit his Brother if sin were not abominable Why do the Gibeonites pretend to come from far if they had not a mind to be unknown if it were not false and a Robber why doth it creep in privily climb up another way and avoid the door Why doth it flatter and deceive Why doth it never keep promise but breaks all that it ever made 't is because it is sinful sin Having shewn what sin is wherein its sinfulness consuts and proved it by many witnesses even it self being one before I come to the fourth thing viz. the application and improvement of this Doctrine I shall in brief sum up the charge against sin That which sin is accuse●d for and proved to be guilty of is High treason against God and that it attempts no less then the dethroning and ungoding of God himself that it hath unman'd man made him a fool a beast a Devil and subjected him to the wrath of God and made him lyable to eternal damnation It hath made men deny God to be or affirm him to be like themselves It hath put the Lord of Life to death and shamefully crucified the Lord of G●ory It is always resisting the Holy Ghost it 's continually practising the defilement the dishonour the deceiving and the destruction of all men Ob what a prodigious monstrous devill●sh thing is sin 't is impossible to speak worse of it then or so bad of it as it is for 't is hyberbolically sinful there 's want in the words that are and need of more and worse words then there are any to speak its vileness to say 't is worse then death and devil the very Hell of Hell