Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	pleasure_n	youth_n	youthful_a	24	3	11.0594	5	false

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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

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

eyes of them that are born blind Joh 9. He was the light of the world which without him is a dark Dungeon More particularly it appears that man is dark As appears 1 By his groping 1 By his groping which is constantly attributed to blindness and darkness in the Scripture Be pleas'd to peruse Deut. 28.29 Job 5.14 and 12.25 Is 59.10 Man had like Solomons wise man his eyes in his head and clearly saw his way before him the door and way of peace and happiness lay wide open to him but now like the blind Sodomites he gropes to find the door of hope and wearies himself in vain pursuits Man hath lost his way since he lost his eyes Poor man catcheth at every straw grasps every trifle if he can but find out what 's good for him Oh how did Solomon seek and search this and that to the tiring and vexing of himself till the true light guided him into the true way How did he grope after happiness but felt none till he came to fear God c. Eccl. 12.13 2 2 Not comprehending the light Mans darkness is evident by this That though the light shine yet his darkness comprehendeth it not Joh. 1.5 Ah how blind is that man who at mid-day when the Sun shines in full strength sees it not It was no great wonder that the Law was darkness to man for Mose● had a veil on his face but that the Gospel the clearest light that ever shone in the world that Christ himself the brightness of his Fathers glory should not be comprehended Oh marvellous darkness In the innocent Golden-age man could have comprehended the least hint that came from God and have seen day at a little hole or crevice he could have look't on the Sun and his eye not twinkle but now the natural man receives not the things of the spirit nor can he discern them No the Wisdome of God the preaching of the Gospel is foolishness to him 1 Cor. 2.14 This Gospel while revealed continues an hidden thing to this blinded world 2 Cor. 4.3 4. and to know Christ Jesus requires as great a power as was in the Creation when God commanded light to shine out of darkness as the Apostle tells us in the same place 2 Cor. 4.6 7. Again 3 Mans darkness is apparent 3 By walking in the wayes and doing the works of darkness by his walking in all manner of wickedness which are called the works of darkness Eph. 5.11 Good and holy works are of the light and give light for they shine Mat. 5.20 but wicked works are from darkness Who but blind men would walk in dirt up to the ears yea over head and ears Solomon speaking of wicked men Prov. 2.13 saith that they leave the paths of uprightness and walk in the wayes of darkness which is a clear argument of their darkness especially if we add this consideration to it the boldness of men in sinning who more bold then the blind that they rush like horses into the battel without fear or wit Did men see the danger that attends sin and wickedness would they follow it to ●estruction Oh no he goes after her as a ●ol to the Stocks till a Dart strikes through ●s Liver a●● Bird haste a to the snare and knows not or sees not that 't is for his life Prov. 7.22 23. For in vain i● the Net spread in the sight of any Bled Irov 1.17 or of a seeing man 4 4 That he knows not whither he goeth It appears that sin hath blinded man for he knows not whither he goes Joh. 12.35 1 Joh. 2.11 Men are busie in this world like a company of Ants creeping up and down from one Mole-hill to another but are not so wise for the Ants know but poor blind men know not whither they go whither forward or backward from home or to home they are in a maze and bewilder'd they think they are going to pleasure and profit honor and happiness but alas they are mistaken and are going to pain and loss to disgrace and death like the Syrians who thought they had been going to Dotha● as Conquerours but were found in Samaria at the mercy of their enemies they were hood winkt with blindness 2 Kings 6. So men thin● they are going heaven-ward when alas sin lead● them to hell while their eyes are shut and they know not where they go 5 5 By stumbling Mans darkness is seen by this That he stumbles and knows not at what Joh. 11.9 10. Pro● 4.19 Sinners are ever and anone stumbling 〈◊〉 Christ Jesus they are offended at him but connot tell for what something they would complain of and find fault with if they knew wha● but quaerunt nodum in scirpo they seek faults whe● none are to be found yet rather then not 〈◊〉 offended this shall be his crime that he is guil● of none and the reason why they find so mu●● fault with God is because he finds out the faults and finds fault with them Mans waspishness and touchiness his being so captious and ready to take offence at God and godliness are clear discoveries of his darkness for did they know him they would never crucifie nor be offended with the Lord of Life light and glory Blessed he that is not offended with Christ 6 It s evident that man ever since the fall hath brnis'd his intellectuals 6 Not knowing his time hath a soft place in his head laesa principid for he knows not his time nor how to order his thoughts words and actions any of his affairs in season which is the beauty of all 〈◊〉 could have said as Job Ch. 29.3 4. His candle shined upon my head by his light I walked through dirkness the secret of God was upon my Tabernacle But alas now he must say as Eccl. 8.6 7. because to every purpose there is a time and judgment therefore the misery of man is great upon him for he knows not what shall be and who can tell him when or how it shall be And Eccl. 9.12 Man knows not his time 't is not in man to direct his way Jerem. 10.23 We cannot order our speech by reason of darkne●● Job 7.19 We know not what to pray for 〈◊〉 we ought Rom. 8.26 Ah! What a poor sorry silly thing hath sin made man 7 And lastly 7 Bring content to be led by a 〈◊〉 or by ● bl●●d guide 'T is evident that sin hath blinded man that he can be content to be led though but ●y a dog Inter Caecos Inscus regnare potest A ●alf-ey'd man may reign among the blind Would 〈◊〉 man be led by a dog if he were not blind he would scorn it Our Saviour tells us that the ●lind lead the blind Mat. 15.14 and surely ●f men were not blind they would never be led by blind guides but now being in the dark suitable guides please them best like people like Priest as God complains Jerem. 3.31 The

sorry with a sharp Epistle he doth not repent of it because it wrought such sorrow in them as wrought repentance to salvation not to be repented of as appear'd in their indignation against revenge upon themselves and zeal for God as he there speaks in their behalf Lastly It fully appears that godly men abhor sin by this that they desire to die upon no account more then this to berid of sin that they may sin no more but be holy as he which hath called them is holy they groan for a change upon this account 2 Cor. 5.4 mortality and corruption are conjoyn'd 1 Cor. 15. and this is not laid aside till that be and therefore they desire not only to be in Christ where there is no condemnation Rom. 8.1 but to be with Christ Phil. 1.23 which is best of all for there is no sin no nor temptation to it There was never a temptation to sin in heaven since the devil was cast out nor will never be for the devil shall never be there nor corruption neither for that ceaseth when mortality is swallowed up of life So that upon the whole the witness of godily men is unexceptionable notwithstanding their having sinned I now proceed to shew 2 That wicked men themselves are witnesses of 2 Wicked men and against the sinfulness of sin that it is an ugly shameful and an abominable thing that which they are ashamed to own Let us hear some of the Heathens speak their sense of it Cicero tells us he thought not that man worthy the name of a man that spent one day in the pleasures of the flesh yea he faith further that after death he thinks there 's no greater torments then sin and another speaks after this manner that he thought it one of the greatest torments that men should have in another life to be bound to the sins they most delighted in in this life Socrates would die rather then consent to a sin of injustice and one of them saith Socrates was not unhappy in being put to death but they unhappy that put him to death he suffer'd but they sinned another hath a saying of mens living in pleasure much like that of S. Paul concerning the wanton widow 1 Tim. 5.6 she that lives in pleasure is dead while she lives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their reason of these things said by them concerning sin was because sin degraded man and was a degeneration that such live the life of a beast and not of a man which is a life of reason and virtue whence Plotinus saith the pleasures of the body do so interrupt the happiness of the soul that 't is the souls happiness to despise the bodies pleasures Sin say the Stoicks is the worst kind of suffering and he is the only miserable man that is wicked the greatest punishment of sinners is sin Seneca I could produce many more to this purpose but I shall not take in the witness only of these or such other brave magnanimous and well-bred Heathens but the very Herd of wicked men the very dregs of them shall give in testimony will they nill they by their thoughts words or works and sad experiences that sin is an ugly because finful thing Sinners are asham'd of sin 1 When before they commit it 2 After they have committed it 1 Sinners are asham'd of sin before and think it an ugly thing when they commit it For 1. though they are so daring and impudent as to sin yet they have not the courage to consider what 't is they are going about or at least to speak one what they think concerning sin they know that when they sin their conscience will accuse them and they shall find regrets which they are loath to feel much more to utter and declare therefore they dare not ask themselves what 't is they are about to do or are a doing to catechize themselves and say is there not a lye in or at my right hand Is 44. It argues that men are afraid they shall find what they have no mind to meet with when they are loath to entertain themselves with a few forethoughts concerning it but rush like horses into the battel The Scripture speaks as if 't were impossible for men to be so wicked if they were but considerative without which they act not like men if they think of it and yet sin they care not dare not speak out their thoughts but had rather conceal their shame and pain as well as they can then tell any body what fools they have been and how foolishly they have done If sin had any thing of Noble or Honorable in it why do they not proclaim its virtues and thereby their own in loving it If they think it good why do they call it by its name if they think it evil why do they but think it so 't is only because they are asham'd on 't that any body should know what they think as Psa 14.1 the fool hath said in his heart there is no God It seems he had not the hardiness nor heart to say it with his mouth he whisper'd and mutter'd or wish'd but was loath to be heard their speaking thus within speaks out this that they are ashamed of what they think and dare not utter it 2 Sinners dare not commit sin till they have given it a new name they sin not under the name and notion of sin no woe unto them they call as good evil so evil good Is 5. Revenge they will not own but a vindication of their Honor a doing right to their reputation Covetousness is a fordid thing they say theirs is but frugality and good husbandry Drunkenness is unmanly because unmanning 't is beastial they confess but theirs is only good fellowship in the liberal use of the creature Pride must be called decency and being in the fashion Fornication but a trick of Youth or gratifying nature Thus do men disguize sin for surely did they call it by its own name and but look it in the face they know they shall find it such an ugly Hag as were not fit for the imbraces of men no nor of devils This their new-naming it condemns it 3 This argues their being asham'd on 't that they do what they do as much as they can in the dark yea as they foolishly think in the dark from Gods sight also and do thereby implicitly confess that if men or God saw them they should be asham'd of what they do time was when they that were drunk were drunk in the night it being a business of shame And Eph 5.11 12. the Apostle tells us that 't is a shame to speak of what 's done by some in secret and therefore it seems they themselves do it secretly because they are asham'd it should be known and talkt of And indeed 't is a general rule given by Christ himself that he who doth evil hateth the light because his deeds are evil and he cannot endure that they should

but how ridiculous are they and worse then childish that venture precious souls for that which doth not profit as God upbraids Israel of old that they changed their glory for that which did not profit and worse then that great King who sold his Kingdom for a draught of water they leave and part with a fountain of living waters for a cistern an empty cistern that hath none yea for a broken cistern that can hold no water no not a drop Jer. 2.21 Sinners are often asking this question What Profit is there if we serve God Job 21.15 Oh godliness is profitable for all times for here and hereafter it hath the promise of both lives this and that to come 1 Tim 4.8 But let me ask them and I wish they would often ask themselves What profit is there if we sin as Judah askt his brethren What profit is there if we slay our brother Gen. 37.26 surely none but shame and sorrow you may put your gains in your eyes and weep it out if not a greater loss will come unto you Thus then we have seen that no good of profit comes by sin no not by that which is called the most prositable sin Covetousness so that our inference holds good they are mistaken that seek good in evil 2 Of Honor or Credit As there is no good called Profit so none of that called Honour to be had by sin 't is not a creditable thing there are that glory in and make boast of their sin but they glory in their shame Phil. 3.19 and surely sooner or later they will be ashamed of their glory Sin is not a thing of good report it doth malè audire hear ill and hath an ill name all the world over Can that be honourable which is unreasonable can that be an honour to man which debaseth and degrades him the unreasonableness of sin appears by the reasonableness of the Law sin hath no reason for it for the Law which hath all reason in it is against it that sin degrades men I shewed above Take the sine and brave things of this world wherein men pride themselves and these cannot cover the nakedness of sinners much less be an ornament or honour to them for that can never be an honour or grace to the body which is a disgrace to the soul That cannot be an honour to men which they are generally ashamed to owne at least under its own name But though all the world should admire and celebrate the grandeur of sinners yet God accounts them vile though they sit at the upper end of the world and God is doubtless the best Judge of Honour that cannot be honourable to man that is abominable to God Luke 16.15 even appearing righteousness which is highly esteemed among men is an abomination in the sight of God much more then is sin it self Again 3. Of Pleasure There is none of the good called Pleasure to be had from or by sin 't is true indeed the pleasures of sin are much talked of and we read of some that take pleasure in unrighteousness 2 Thes 2.12 and of some impudent and brazen-fac'd that they were who though they knew the Judgment of God yet took pleasure to do and in them that did such things as were worthy of death Rom. 1.32 and there were that lived in pleasure on the earth and seemed to grow fat by it nourishing themselves but 't was for the day of slaughter James 5.5 Notwithstanding all this we doubt not to make it evident that there is no such thing as they talked of or dreamt of pleasure in from or by sin Pleasure is the contentment and satisfaction of a mans mind in what he doth or hath but sinners have none of this from sin For 1. The God that searcheth their hearts and knows what 's there tells us that there is no peace to the wicked Isa 57.21 the Septuagi●t read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no joy nor peace nor pleasure no serenity nor one Halcyon-day for they are like the raging Sea casting up mire and dirt by reason of its rowling and disquietment Men to our appearance seem to laugh and be merry but God sees that they have no peace within and I had rather believe the God of Truth then lying men for lye they do when they say they have peace or pleasure in sin Solomon said of laughter it was mad and of mirth what does it yea more in the midst or heart of laughter the heart is sad 2. The nature of the thing viz. sin cannot afford pleasure it being contra-natural to man and therefore the Heathen Philosophers could say that punishment succeeds guilt at the heels like that Gen. 4.7 if thou do evil sin lies dogging at the door Another saith more expresly that punishment doth not only succeed sin but they are born together and are Twins For they that deserve punishment expect it and who ever expects it suffers it in a degree so that the sinner is his own tormenter and sin his terment our knowledge of having miscarried will return and complain of the abuse and the impressions of the fault will bring fear which fear hath torment if there were no more to come the upbraids of conscience mar the mirth and make the pleasure very displeasing What pleasure can it be to feel the upbraids of meat though it taste pleasantly poyson it self is sweet to the taste but not therefore pleasant regrets and ill-savouring belchings do not speak pleasure Whatever crosseth and thwarteth Nature is a punishment not a pleasure and so is sin to primitive and created Nature if custom and a seared conscience seem to deny the sense of such regrets yet that argues the case the worse for what pleasure can that be that benums a man and makes him not only stupid but dead and they that live in such pleasures are by the infallible truth declared to be dead while they live 1 Tim. 5.6 When stupidity may pass for pleasure and death for life or dreams for enjoyments these then may have a large share But 3. There can be no satisfaction but of necessity much vexation because of the boundless and infinite desire in the heart of man which this cannot fill up but disappoints Lusts are like the Ho●sleech and the Grave which have never enough but cry give give the desire argues want and to desire again argues the continuance of want hence 't is that sinners shift so often or as the Apostle speaks serve divers lusts which changes and varieties clearly evince the poverty of their entertainments and emptiness of their pleasure While men seek to quench the thirst of sin by giving it salt water to drink they do but increase it and indeed every man may find it much more easie pleasant and satisfactory to him to mortifie then to gratifie sin to deny then fulfil the desires of the flesh For men to be ever contradicting and swimming against the stream of their

conscience which tells them they ought not to sin and if they do chides them for it must needs be uneasie and unpleasant mens sins make them sick as Amnons did so far are they from being pleasures To desire the presence of what 's absent or the absence of what 's present or the continuance of what cannot be kept or the continuance and keeping whereof would surfeit them as the constancy of drunkenness and intemperance doth do must unavoidably be very tedious and such men even in the fulness of their sufficiency to allude to that in Job cannot but be in straights if they gratifie one they displease another of their lusts as if they gratifie pride and prodigality they displease covetousness and so are still far from pleasure being ev'n distracted and slain by one or other of their lusts all the day long they have sightings without and within and good men are not more persecuted by the Devil and wicked world then these men are tormented by their irregular and inordinate fleshly appetites and carnal inclinations But yet for all this men are loth to believe this which say they crosseth Scripture expression and their experience the Scripture mentions the pleasures of sin Heb. 11.25 and we find the pleasure on 't Thus men are apt to plead for sin and be its Advocate and can hug any Scripture that doth but speak of though it disown and disallow any such thing as sinful pleasures As to that misunderstood Text let me say this that Moses cannot be charged with any sin from whence he drew pleasure and therefore by the pleasures of sin are not meant such as slow from but such as lead unto sin he declined the pleasures which would have inclined him to sin Pleasures are allurements and baits to draw to sin as it was to Eve the Tree was pleasant to the eyes and inviting but the taste and digestion found no pleasure but bitterness from the fruit thus Moses lived where pleasures were and such as tended or were abused to sin yea such as he could not have enjoyed without committing the great sin which the Egyptians did viz. afflicting the people of God and being cruel to them instead of delivering them So that this Scripture speaks nothing in favour of sin or that there are any pleasures to be had by or from it Yet if we should take the Text as interpreted by them all that can be said of it is but this that it speaks as they think not that there are but there are thought to be pleasures of sin 'T is an ordinary thing for the Scripture to speak of such a thing as if it were and to say it is which is but supposed to be by others As for instance 1 Cor. 8 4-6 there are Gods many and Lords many not that really there was any such but by others they were reckoned such So in this Text he speaks after the manner of men concerning the pleasures of sin as they are reputed and this is confirmed by a passage of the Apostle 2 Pet. 2.13 they count it pleasure to riot in the day-time 't is no pleasure but they accounted it a pleasure 't was none for they did enjoy but a mock-sport or pleasure while they sported themselves in their own deceivings so that in counting it pleasure to riot they deceive themselves they suppose it a sport and pleasure but 't is not so Yet again If there be any pleasure it can be but to the body and sensual part of man which is a pleasure to the beast not to the man the body is but the case of man a mud-wall Cottage thatcht ov●● with hair 't is the Soul that is the excellency and glory of man the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man of the man and whoever will take 〈◊〉 right measure of what 's good or evil to man must take it especially with respect and relatio● to the Soul He much misto●k the Nature 〈◊〉 his Soul who bid it take ease in eating and drinking alas the Soul cannot feed on flesh ' ●i● a Spirit and must have a diet peculiar and proper i. e. spiritual Very usually the pleasure of the body prove the Souls pain to eat an● drink is the bodies pleasure but gluttony an● drunkenness which are the sins of eating and drinking are the Souls pain and many time the bodies too To take rest when weary is th● bodies pleasure but to be idle which is the si● of rest and ease is an affliction and trouble to the Soul Yet further That which men call the Pleasure of sin is both their dy●● and punishment many laugh and are merry from the sickliness and distemper they are under as they say of them that are bitten by the Tarantula they laugh themselves to death Some are such ticklish things that they will laugh at the wagging of a feather but this is an Argument of their weakness and folly two ill diseases Many persons take pleasure in eating lime mortar coals and such like trash but 't is from a disease which vitiates and corrupts their palate else they would not feed on ashes had they not the Green-sickness disease so whoever pretends to find pleasure in sin proves himself distemper'd and diseased and under the old radicated disease of being in sins yea dead in them 'T is as a disease so a punishment because 't is false pleasure and what truer misery then false joy 't is like his pleasure who receives much money but 't is all false coyn or his who dreams of a feast and awakes so bungry and vext that he could eat his dream and on this account sin should be doubly bated because ●ugly and because false because it defiles and because it mocks us But Yet again If there be any pleasure 't is but for a season a very little while 't is soon over and gone like the crackling of thorns under a pot the triumphing of the wicked is short and the joy of the Hypocrite is but for a moment Job 20.5 but the miseries of sin may be yea without repentance will be Eternal so that as the sufferings of this present life to the godly are not worthy to be compared with the future glory so the pleasures of the wicked are as nothing take the best of them not to be compared with the future miscry certainly they are woful and ruful pleasures that men must repent of or be damned for to all Eternity Upon the whole then the inference is undeniable that there is no good of profit honour or pleasure to be had by sin and that they who seek for all or any of them there do as they that would seek case in Hell the very place and Element of torment If good be not good when better is expected how miserably vexatious must the disappointment be when men look for good and peace but behold evil and trouble yea and nothing else comes upon them when they bless themselves and say as Deut. 29.19 we shall have

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