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
of grace quis nisi mentis inops c. 'tad wont to be said who but foolâ— refuse gold when 't is offer'd them But alaâ— there are such fools as refuse Christ and heaven and happiness offer'd them and will no be entreated to be reconciled that they maâ— be saved but are set against the glory 〈◊〉 God and their own salvation now againâ—â— these do the stones of the street and the dâ—â— of the Apostles feet bear witness Luke 1â— 40. Luke 9.5 and 10.10 11. Indeed theâ— is not a sin but the Creation in whole and 〈◊〉 the several parts doth bear witness againsâ— the very dullest and worst-natured creatuâ— have exceeded man the Oxe and Ass aâ— Dives his dogs had more humanity then Dives himself and were witnesses against his cruelty In short whatever duties they teach by that they convince of and bear witness against the sins which are contrary to them duties and whatever sins they convince of they teach the duties contrary to them sins There remains yet another thing to prove the sinfulness of sin by the creatures which I shall but touch and that is as they are instruments in the hands of God to punish sinners which they do with much readiness as if they were revenging themselves as well as vindicating God witness the plagues of Aegypt The four Elements have born their testimony often Fire burnt Sodom Water drown'd the old World the Earth swallowed up Corah c. the Air hath conveyed infection in times of plague the Sun Moon and Stays have been warriours and fought in their courses against sin the beasts of the field and sowls of the air have done the like but I only hint these things Two ways they shew their displeasure and his whose creatures they are against sin in punishing sinners 1 By withdrawing their influences Deut 28.23 the heaven shall be brass and the earth iron that shall not rain nor drop dew this shall not bring forth fruit See Hos 2.18.22 2 By acting contrary to their ordinary course and nature for waters to stand on an heap Exod. 15.8 fire not to burn Dan. 3. are unwonted and contranatural things and they do this to witness against the contranaturalness of sin and both these were witnesses against the sin of persecuting Gods Israel This do the creatures continue to do upon occasions to this day they are always bearing witness though men observe it not which also infers their further sinfulness and this shall suffice as to the witness of the whole Creation Next If any should say notwithstanding all these witnesses we cannot put sin to death without a Law if there be no Law to condemn sin we cannot condemn it I shall therefore proceed to shew that there is a Law against sin which condemns sin as worthy of death for being guilty of the death of many and attempting the death of all so that we may legally and ought by Law to condemn and put sin to death For 5 The Law witnesseth against and condemns Sin The Law of God is without sin in it self 5 The Law doth witness against sin and 't is against sin in others The Law being holy just and good that which breaks the Law must be unholy unjust and evil The Law discovers the authority wisdome will and goodness of God in its primary intention and promulgation for 't was to life sin must therefore be exceeding sinful it being against all this The Law discover'd mans dâ—ty and mans happiness 't was the whole of man in both these senses how evil is sin then that is a contradiction of and contrariety to both the duty and happiness of man so that sin being a transgression of Gods good Law the sinfulness of sin appears by the Commandment More particularly 1 The Law is against sin before 't is committed 2 After 't is committed 1 The Law is against sin before 't is committed 't is against its being to be committed its holy and wholly against sin for it forbids sin all sin whither of Omission or Commission whither in thought word or deed whither against God or against man the voice and cry of the Law is thou shalt not sin so that in this sense by the Law is the knowledge of sin viz. what is sin as well as what sin is Rom. 7.7 Is the Law sin God forbid nay I had not known sin but by the Law for I had not known lust or concupiscence to be a sin except or unless the Law had said thou shalt not covet thou shalt not lust The Law shews that lust is sin by forbidding it yea the Law doth not only forbid sin but forbids it upon great and severe penalty upon no less then pain of death on the peril of a curse for this it saith cursed be every one that doth not and continueth not to do all things which are written in the Law Gal. 3.11 So that the Law is utterly against the commission of sin 2 The Law is against sin after 't is committed and here even by the commandment sin appears to be exceeding sinful after commission For 1 The Law discovers as before what is sin so now what sin is how displeasing to God how destructive to man and that as 't is a transgression of the Law of God made for the good of man no sooner is sin committed but the Law is so far from indulging or justifying it or the sinner or from concealing it that it discovers it and the displeasure of God against it Rom. 3.20 yea not only discovers sin but 2 It condemns the sinner the Law is not against the righteous against such there is no Law nor condemnation but this Law which like a good Magistrate is an incouragement to them that do well is a terrour to evil doers saith the Apostle Rom. 7.9 when the commandment came and shew'd me sin as in a Perspective-glass sin revived it got the victory over me was too strong for me for the Law strengthened it against me 1 Cor. 15.56 and I died I was dead in Law I had sentence of death within me as he speaks in another case The transgressed Law worketh wrath Rom. 4.15 it sends abroad terrours thundrings and flashes of wrath it discovers wrath to them that by sin have made work for wrath Thus the Law is against sin before and after the commission of it Yet further to shew how the sinfulness the malignity of sin appears by the Commandment as 1 Thus That it takes occasion from its being prohibited and forbidden by the Law to sin against and transgress it the more It hath such a malignity such an enmity in it that it will not be subject to the Law of God Rom. 8.7 it strives to break this bond in sunder and to cast this cord far from it the Law stands in its way and therefore it rusheth upon the breaking of it with the more violence sin grows angry and swells like a river pent up and stopt in its course Thus
the Apostle speaks of it Rom. 7.8 Sin taking occasion by the Commandment wrought in me all manner of concupiscence The Law said thou shalt not lust at this Lust grows mad and provokes to sin the more nitimur in vetitum gens humana ruit per vetitum nefas Sin is proud and impetuous it scorns to be checkt or have any chains put upon it Poor we such is the sinfulness of sin are apt to be the more proud the more covetous the more wanton c. because 't is forbidden us 2 The sinfulness of sin appears by the Commandment thus that it takes occasion by the Commandment to deceive us as the Apostle saith it did him Rom. 7.11 just as the devil took occasion from the Commandment to deceive our first parents as if God were envious to us or at least we mistake his meaning c. Thus did the devil and thus doth sin take occasion from the Commandment to deceive us to corrupt our understanding first and by that our affection and by that our conversation The devil and sin put their interpretations on Gods Text they gloss and comment upon it and put Queries hath God said Gen. 3. and 2 Cor. 11.3 You need not fear there 's no such danger there is another meaning in this command c. such are the sly and cunning tricks that Satan and sin put on us to harden us by deceit Hebr. 3.13 3 Sin appears exceeding sinful by the Commandment in that it makes use of it to slay and kill us it works our death and ruine by it as Rom. 7 11.-13 Sin at first makes us believe as the Serpent did Eve that we shall not die but live better and be like Gods But James 1.14 15. being tempted enticed and drawn away of our own lust then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death yea all sorts of deaths natural spiritual and eternal this is the wages and end of sin Rom. 6.21.23 Man no sooner sinned but he became mortal dead in Law and by living in sin men become spiritually dead in sin Eph. 2.1 2. and if grace prevent not will die in sin and be damned for sin which is eternal death Thus saith the Apostle while sin flatter'd and deceiv'd me as if I should go unpunished it brought me under condemnation and death and though God do let sentence of death pass upon some men that he may raise them from the dead yet these persons find themselves dead first before they pass from death to life as was the Apostles case in this place Conversion is a Resurrection from the dead Sin kills men grace revives men so like the Prodigal they that were dead are alive But by this we see the sinfulness of sin that it makes use of the Law which was ordain'd to life to condemn and pass sentence of death upon sinful men that which was made to be our strength against sin is become the strength of sin 1 Cor. 15.56 Death were weak without its sting which is sin and sin were weak without its strength which is the Law Oh sinful sin exceeding out of measure sinful that worketh death by that which is good and was ordain'd to life Hereupon follow several things which proclaim the sinfulness of sin from the mouth of the Law Do we not hear the Law Gal. 4.21 what dreadful things it speaks against the transgressors of it As 1. This The Law allows us no favour if we break it in any one thing though we observe it in many things if we keep not all 't is as if we kept it not at all the Law will not pardon the least sin there is no compounding with the Law nor compensating a sin by doing a duty Rom. 2 25. What profiteth Circumcision it profiteth if thou keep the Law but if thou break the Law Circumcision is as uncircumcision it profiteth not at all as one sinner destroyeth much good so doth one sin 't is like a dead fly in a box of oyntment James 2.10 whosoever shall keep the whole and yet offend in but one point he is guilty of all for the nature of all sin is in any and every one sin if a man sin once though but once the Law casts him for the Law is but the one will of God in divers particulars either of which transgressed is against the will of God which runs through all as a silken string through a great many pearls which if it be cut or broken but in one place the whole is broken and where ever there is but one transgression the Law pronounceth the curse Gal. 3.10 Had not God provided a City of refuge a new and living way we had never found any favour from or by the Law Rom. 8.2 3. Hence 2 The Law since sin entred cannot justifie any man it hath lost its power and grown weak as Rom. 8.23 If it were pitiful compassionate and friendly yet it wants power to justifie us the Law cannot give life though 't were made to that end Gal. 3.21 22. If there had been a law given which could have given life righteousness had been by the law but the Scripture hath concluded all under sin that the promise viz. of life might be given to them that believe If the law could implying that it was not in the laws power but why not it could at first true but 't is weak through the flesh all are concluded under sin the law is transgrest and therefore cannot give life Sinful sin hath weakned the law as to the justification but it hath strengthened it as to the condemnation of sinners 3 The law makes sin abound and aggravates it exceedingly Gal. 3.19 Wherefore serves the law of what use is the law It was added because of transgression to make sin appear in its own colours the law written in mans heart was so obliterated that men could not discern sin by it as they had wont for saith the Apostle I had not known sin but by the law viz. new promulged and written I did not know it by the law in my heart for that let me alone so that the law was added to revive the sight and sense of sin that men might see what an ugly thing sin is infinitely worse then men are generally aware of till the commandment come The law entred that sin might abound Rom. 5.20 not that men might sin more but see their sin more that men might take a full measure of sin in all the dimensions of it in its heighth depth breadth and length the holiness goodness justice the severity c. of the law do all set out sin in its ugly shape and colour 4 The law witnesseth against sin as exceeding sinful in its being become as a Schoolmaster to us Gal. 3.24 We should scarce ever have lookt to Christ had not the law whipt and lasht us like a severe Schoolmaster for this not to exclude others is as I conceive much the
for dying r. discease p. 262. l. 21. for command r. commend p. 273. l. 28. after then add these p. 279. l. 5. for a may r. a man may p. 289. l. 10. for i would r. it would SIN THE PLAGUE of PLAGUES OR Sinful Sin the worst of Evils ROM 7.13 Was then that which is good made death to me God forbid But Sin that it might appear Sin working death in me by that which is good that Sin by the Commandment might become exceeding sinful BEing to treat of the exceeding sinfulness of Sin 't is not only expedient The Introduction by way of promise but necessary that I preface and premise such things as these viz. 1 That God made all things very good Genes 1.31 they were all endowed with the perfections which were suitable to their several beings so that none of them could find fault with or complain of God as if he had been wanting to them or had made them defective yet 2 of these the two most eminent and principal degrees of creatures did quickly degenerate for some of the Angels sinned and kept not their first estate but left their own habitation Jude 6. And by giving way to their subtil and envious infinuations the Man Adam who was a common person sinned also Genes 3. And thus by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned Rom. 5.13 And 3 as to the Angels that fell God left them irrecoverable for 2 Pet. 2.4 God spared not the Angels that sinned but cast them down to hell and Jude 6. hath reserved them in everlasting chains under darkness unto the judgment of the great day Christ Jesus the Mediator and Redeemer took not on him Angels or as 't is in the Margine takes not hold of Angels Hebr. 2.16 but it pleas'd God to pity man his saving grace and loving-kindness hath appear'd to man Titus 2.11 and that in Christ Jesus Titus 3.4 whose delight was with the sons of men the habitable parts of the earth Prov. 8.31 and therefore he took on him the seed of Abraham Hebr. 2.16 And 4 this Doctrine of God our Saviour or the Gospel-doctrine doth suppose man a sinner 'T is a faithful saying and worthy of the best and all acceptance and reception that Christ Jesus came into the world on this very errand and design to save sinners 1 Tim. 1.15 The Doctrine of Repentance supposeth also that man hath done amiss Mat. 9.13 The Doctrine of Faith in another for righteousness and hope concludes man to be without righteousness and hope in himself Eph. 2.12 13. And the end of Christs sending the holy spirit was that he might in the first place convince of sin Joh. 16.8 These things being beside others that might be consider'd it cannot but be hugely useful to let men see what sin is how prodigiously vile how deadly mischievous and therefore how monstrously ugly and odious a thing sin is that so way may be made by it 1. For admiring the free and rich grace of God 2. For believing in our Lord Jesus Christ 3. For vindicating the holy just and good Law of God and his condemnation of sinners for breaking of it 4. For hating of repenting for and from sin thereby taking a holy just and good revenge on it and our selves 5. That we may love and serve God at a better rate then we ever did in the little and short time of Innocency it self And lastly that this black spot may serve for a set off to the admirable incomparable and transcendent Beauty of Holiness And now to the Text it self The Context and the Text explain'ds which may have this for its title The just vindication of the Law of God and no less just accusation and condemnation of the sin of man As to its connexion with what precedes 't is thus at the 10. v. the Apostle had said that the Commandment which was ordain'd to life he found unto death Hence an objection is rais'd v. 13. Seeing the Commandment is good how comes it to be unto death Was that which was good made death to me To which he answers 1. By way of negation and abhorrency God forbid absit I far be it from me or any other to think so no by no means to find fault with the Law were to find fault with God The Law is not to be blam'd What is then for something is to blame To this he answers 2. By way oâ— affirmation and accusation that sin is the truâ— cause of death The Commandment indeed condemns or is death to man not of it self but because of sin and hereby sin appears not only like it self but it self sin yea sinful yea exceeding sinful sin not in a disguize as when ' tiâ— committed but in its own lively colours oâ— rather and more properly dead and deadly colours 'T is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin in the abstract and that iterated and repeated as Pharaohs dreaâ— was for the certainty and assurance of the thing 't is sin 't is sin and this sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinful or a sinner nothing else but sinning and sinful sin 't is masculinely and vigorously sinfulâ— for though Erasmus conclude this to be the Attick Dialect viz. the conjunction of this masculine and feminine yet others think that the Apostle doth dare personam peccato bring in sin as if it were a person as v. 17. and 20. 'T is not I but sin as if it were a person unless we may read it thus as Faius doth that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sinner might become sin in the same sense as the objection is made v. 7. Is the Law sin that is criminal and guilty However we read it we are sure of this that it denotes the malignant pestilent and pernicious nature and operation of sin it s own name being the worst that can be given it and yet as if this were not significant enough 't is so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. supra modum Eraâ—m quam maxime Beza eximiâ— Grotius exceeding above measure excessively or in the highest degree for an Hyperbole is at extraordinary and the highest degree of speaking 't is as the Arabick Version hath it superans excessum 't is extremely and indeed beyond all expression sinful So that upon the whole I may Illustrate the scope and meaning by a familiar example or instance 'T is as if it had been said by a Malefactor to the Judge thus Oh my Lord how cruelly unmerciful are you to condemn me to die Nay saith the Judge 't is not I 't is the Law I am but the mouth of the Law Nay saith the Law 't is not I 't is sin if thou hadst not sinn'd I had not condemn'd for the Law is not against the righteous 1 Tim. 1.9 No against such there is no Law no condenmation from it Gal. 5.28 Thou mayst then in me as in a glass
see what a deadly destructive and killing thing thy sin is Bvery mouth must be stopped there 's no room for complaint against God or his Law for thou art as all others are by becoming guilty sallen short of the glory and subject to the judgment of God Rom. 3 -19.-23 So that by the Commandment sin appears to be a desperate malignant thing the proper true and only cause of mans condemnation and death From this brief yet clear account of the Text and Context these following truths are deducible 1. Observations from the Text. That the Law of God in whole and every part is good not only not sin i. e. culpable or criminal as v. 7. or only holy and just v. 12. or spiritual v. 14. but good v. 12 13. good not only in it self but relatively in its institution with respect to man for 't was ordain'd to life v. 10. Yet 2. This good Law transgressed makes man over to death Patience that temperate and harmless thing if abused turns to rage and fury so the Law good though it be yet abused it condemns and kills But 3. Though the Law condemn mans fault and man for his fault yet still the Law is good and is not to blame nor to be blam'd The Law is as good as ever 't was 't is to be justified by man even then when it condemns man As man had no reason to break the Law so none to sind fault with the Law though it bind men over to death for breaking of it For 4. 'T is not the Law but sin that works mans death and ruine sin aims at no less and if grace prevent not it will end in no less for the end and wages of sin is death Rom. 6.21 22. Yet 5. Sin 't is true worketh mans death and destruction by that which is good scil the Law when sin hath used man to break the Law it useth the Law to break man to undo him by condemnation and death And 6. Sin is therefore exceeding sinful and wicked most unmeasurably spiteful poysonous and pernicious because it kills men and not only so but kills them by that which is good and was appointed to man for life it turns food into poyson ut agnoscatur quam sceleratus peccator sit hoc peccatum quam pestisera res dum per mandatum rem salutiferam exserit virus suum Clarius Like the horrid and cursed wickedness our stories tell us of so wickedly committed in poysoning a man yea a King by the Cup of Blessing So that 7. And lastly Sin by the Commandment appears to be excessively sinful Vt evidens sit quam perniciosum quam grave quam scelestum sit ipsum peccatum Zegerus If we look on this through the Microscope-glass of the Law it will appear a most hideous devillish and hellish thing the most wicked villanous mischievous virulent and deadly thing that ever was Sinful sin worse then the Devil c. of which anone I may not prosecute any of these particulars apart for I shall have occasion enough to speak to every and each of them in handling the sinfulness of sin in relation whereunto I intend to observe this method and to manifest thereby 1. What sin is The subject and method of handling it the thing so much and so deservedly evil spoken of whereof none can speak well but they that speak ill of it for they speak best who speak the worst of sin 2. Wherein the sinfulness of sin doth especially consist and so to lay open not only its effects but its nature also 3. What witness and evidence there is to make good this Indictment and Charge against Sin that it is so vile and abominable so sinful as the Apostle calls it And 4. What use and improvement is to be made of the Doctrine of Sins excessive sinfulness 1. To begin with the subject 1 Whâ—◠〈◊〉 is and to shew what sin is Sin is the transgression of a Law yea of a good Law yea of a Gods Law Sin supposeth a Law in being for where there is no Law there is no transgression Rom. 4.15 but where there is sin there is a Law and a transgression of the Law 1 Joh. 3.4 whosoever committeth sin transgresseth the Law for sin is a transgression of the Law and this is the sin intended here in the Text as appears by v. 7. Now the Law not only forbids the doing of evil whether by thought word or deed but also commands the doing of good so that to omit the good commanded is sin as well or ill as is the doing of the evil that is forbidden against the fruits of the spirit there is no Law but against the works of the flesh as the opposition holds there is Law for they are all against the Law as the Apostle tells us Galat. 5 19.-24 what ever then doth transgress the Law of God in whole or in part James 2.10 is therefore and is therein a sin whither it break an affirmative or a negative precept i. e. whither it be the omission of good or commission of evil 2. 2 Wherein the sinfulness of sin To proceed and lay open wherein especially the sinfulness of sin doth consist which is easily and readily known from its definition or description just now set before us Sin being a transgression of Gods Law which is not only holy and just as made and given by an holy and just God but good also as it respects man for whom God made it according to the Text and Context and as 't is in Deuter. 5.29 and 6.24 with many other places I say sin being a transgression of Gods Law which was made for mans good the sinfulness of sin must needs lie in this that it is contrary 1. To God 2. To Man These then are the two Heads I shall insist upon to declare the malignity and wicked nature of sinful sin and both these are evident from the Law for by it as our Text speaks sin appears sin and by the Commandment sin clearly and undeniably becomes most exceeding hyperbolically or above measure sinful i. e. extremely guilty of displeafing and dishonoring God of debasing and destroying man and on both accounts justly obnoxious to and deservingly worthy of the hatred of God and man as to which I do heartily wish the issue to be that man may hate it as God doth who hates it and nothing else but it or to be sure he hates none but for it Of sins contrariety to God 1. 1 Sin is contrary to God Then the sinfulness of sin not only appears by but consists in this that 't is contrary to God yea contrariety and enemity it self in the very abstract Carnal men or sinners are called by the name of enemies to God Rom 5.8 with 10. Col. 1.21 but the carnal mind or sin is called enmity it self Rom. 8.7 and accordingly it and its acts are exprest by names of enmity and acts of hostility as walking contrary to
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 â—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 â—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
be void of righteousness and life for they both are by faith and as if men repent not they will not be forgiven so if they believe not they will be damned for not only they that know not God but they that obey not the Gospel of our Lord Jesus Christ will have vengeance taken on them and be punished with everlasting destruction from the presence of the Lord 2 Thes 1.8 9. And how can they escape i. e. there 's no possibility of escaping this great damnation that neglect the great salvation Hebr. 2.3 Let us take the Doctrine of the Gospel apart and 't is as in the whole so in every part of it against sin not one Gospel doctrine but the application of it is and is to be made against sin Tit. 2.11 The grace of God bringing salvation or the saving grace of God hath appear'd to all men and so is against the sin of all men and against all sin teaching us to deny ungodliness and worldly lusts not one excepted and to live soberly as to our selves righteously as to others and godlily to God in this present world i e. all the daies of our life as 't is Luke 1.74 75. The Gospel is a witness against the old man with all his corrupt affections passions lusts and deeds and is all for new light and knowledge new love and affection new life and conversation and its design is that man be no longer an old but a new creature Eph. 4 17.-25 2 Cor. 5.17 'T is against all sin and for all righteousness and holiness 't is against hypocrisie and for truth against formality and for spirit and power More particularly 1 The Doctrinal part Of the Gospel is against sin 2 The Mandatory part Of the Gospel is against sin 3 The Promising part Of the Gospel is against sin 4 The Menacing part Of the Gospel is against sin 5 The Exemplary part Of the Gospel is against sin 6 The â—â—â—rimental part Of the Gospel is against sin 1 The Doctrinal part yea that which flesh and blood is apt to interpret as an incouragement to sin and takes occasion from it to abuse it As 1 The Doctrine of Gods free and abounding grace Rom. 5.20 21. S. Paul had taught that where sin abounded grace did much more abound and grace did reign to eternal life Hereupon Ch. 6.1 some were apt to take occasion to sin as if they were encouraged by grace but oh with what detestation and abhorrency doth the Apostle speak against it Shall we sin either because grace doth or that grace may abound God forbid and when men would do evil that good might come of it he speaks like a Son of Thunder and tells them their damnation is just Rom. 3.8 and S. Jude writes an Epistle purposely against them that turn the grace of God into wanconness perverting the end of grace calling them ungodly men and men ordain'd to this condemnation Jude 4. 2 The Doctrime of Redemption by the blood and death of Jesus Christ Christ Jesus died for our sins and some wicked wretches are apt to conclude that they may live in sin because Christ hath died for sin but he died for sin that we might die to sin Rom. 6. and gave himself for us to redeem us from all iniquity and to purifie us to himself Tiâ— 2.14 the death of Christ calls for dying to sin and living to him that died for us 2 Cor. 5. 3 The doctrine of priviledges is against sin God hath dignified his people and given them titles of honor such a◠〈◊〉 when them of Caesars and Emperours are but 〈…〉 behold it as a matter of wonder 〈…〉 of love the Father hath 〈…〉 that we should be called 〈…〉 God! 1 Joh. 3.1 And you saith S. Peter of believers 1 Pet. 2 9. are a chosen generation a Royal Priesthood and which is more glorious an holy Nation Oh therefore abstain from fleshly lusts therefore shew forth the virtues and by them the praises of him who hath called you out of your marvellous darkness into his marvellous light 4 The Doctrine of judgment to come is against sin wicked men scoff at this 2 Pet. 3. and think if they may be let alone till thaâ— day they shall do well enough but remember for all things thou must come to judgment and therefore learn to fear God and keep his Commandments as the wiâ—e man teacheth Eccl. 12.13 14. and the Apostle speaking of the day of judgment says knowinâ— the terror of the Lord we perswade men 2 Cor. 5.11 viz. not to sin but to live in righteousness and holiness Seeing this must be what oh what manner of persons should we be in all holy conversations and godlinesses for the Greek is plural yea and to take heed not to fall into the errors of the wicked but to grow in grace as S. Peter concludes 2 Pet. 3 1â—.17.18 all the Doctrine of the Bible from the beginning of Genesis to the end of the Revelations is a continual preaching and witnessing against sin 2 The Mandatory the commanding and exhorting part of the Gospel witnesseth against sin What are men commanded and exhorted to but to serve God in righteousness and true holiness all the daies of their life to depart from iniquity as from the way to hell and walk holily in Christ Jesus as the way of heaven Yea God condescends so far as to entreat men to be reconciled that they may be happy 2 Cor 5.20 and what doth this speak but that sin is both displeasing to God and destructive to man that it is sinful sin 3 The promising part and promises of the Gospel are all against sin God hath given to us exceeding great Gr. the greatest and precious promises that by these we might escape the pollutions of the world through lust and be made partakers of a Divine Nature 2 Pet. 1.4 and that having these promises we should cleanse our selves from all filthiness of flesh and spirit to perfect holiness in the fear of God 2 Cor. 7.1 Promises of good are against the evil of sin 4 The Menacing and threatning part of the Gospel is against sin God threatens before men sin that they may not sin to prevent sin and he threatens after men have sinned that they may repent of sin 't is not only the Law but the Gospel also that threatens sinners and with no less then damnation Mark 16.16 and when any have sinned God threatens the execution of threatnings if they do not repent as Rev. 2.5.16.22 Ch. 3.3.19 This also witnesseth against sin 5 The Exemplary part doth the examples recorded in the Gospel do witness against sin as the examples of the Old Testament so them of the New are registred as witnesses against sin The examples of good men and good things are set up as way marks to shew us what to do the examples of the wicked as Sea-marks to shew us what to avoid the good examples are that we may not sin by omission of good
SIN THE PLAGVE of PLAGVES 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 SOVTHWARK By Ralph Venning A.M. Prov. 8.36 He that sinneth against me wrongeth his own Soul John 5.14 Sin no more least a worse thing come unto thee London Printed for John Hancock to be sold at his Shop in Bishopsgate-street over against the Exchange next to the White-Lyon and the corner shop in Popes-head-Alley and by T. Parkhurst at the Golden Lyon on London-bridge 1669. Academiae Cantabrigiensis Liber To all that were Hearers and to all that shall be Readers of what 's contained in the following Treatise THE Christian Religion as it exposeth to so it fits for and is suited to Suffering as well as Glory Yea the All-wise God hath so ordered it that while we are on this side the Grave such Graces as suppose Suffering and are preparative to Glory should be most exercised by us which are to act their part and to have their continuance only in this world and which indeed had not had an actual being or existence if Sin had not entred into the world viz. such Graces as are Faith Repentance Hope and Patience There had been no need of Faith for righteousness if we had not lost our own no need of nor occasion for Repentance if we had remained Innocent no room for Hope seeing we had been in a continual sight enjoyment and possession of happiness if we had not sinned nor any use or exercise of Patience when there had been no suffering and none there had been if there had been no Sin The state of Innocency before sin was being in the next degree like to the state of Glory when sin shall be no more and that excludes these and such like things for then sorrow and sighing shall flee away and all tears be wiped from their eyes then Faith shall be turned into Vision and Hope into Fruition suffering and consequently patience shall be at an end as to good and holy men It cannot therefore but be hugely useful and advantageous toward the exciting exercising promoting and perfecting of these Graces to know what an exceeding sinful thing sin is not only that we may suffer well as did Christ Jesus 1 Pet. 2 19.-23 and make Moses's choice Hebr. 11.25 and not that which is charg'd on Job as his Chap. 36 21. But also because if ever we be saved these Graces must be practis'd and that they are not in a capacity to be till sin appear to us as it did to S. Paul an exceeding sinful deceitful and destructive thing And truly as Sinners are not like to be awakened hereunto till the Commandment come as it did to the Apostle and discover it to them so they who are awakened and converted are greatly obliged and no less provokt by it to admire the love and mercy of God and to pay him everlasting gratitudes for their deliverance and salvation from sin But of the usefulness of this Doctrine I speak in the Treatise it self and shall therefore forbear to name any thing more of that Nature in this place As to the Book I have but a few things to say this Treatise was began and almost finish'd before the late Sore and great Plague began and therefore though for a memorial of it I have taken occasion to give it a Name or Title from thence yet it is not calculated particularly thereunto but with a more general aspect upon the universal mischief that Sin hath done mankind as to Soul and Body Time and Eternity it being the root of all evil Corporal Spiritual and Eternal only in relation to that sweeping Beesom of destruction and the dreadful fire from heaven or hell and in several senses from both which since consumed the habitations as the Plague did the Inhabitants before both which I fear are alas but too much forgotten we should consider the operation of Gods hand lifted up to lay it to heart to confess our sin and give him glory For though God in the midst of judgment remembred mercy yet we in the midst of mercy should remember judgment both hands being to lead us to repentance else though the Plague be over and gone and that fire burns no longer yet if the plague of our hearts and not fiery lusts if our sins continue we are far from health and safety If after such deliverances as these we sin as if we were deliver'd to do nothing else or to speak as Ezra doth Ch. 9.13 14. and after all that is come upon us for our evil deeds and for our great trespass seeing that God hath punished us less then our iniquities have deserved and hath given us such deliverance as this should we again break his Commandments and joyn in affinity with the people of with such and the like as our former abominations would not he be angry with us till he have consumed us so that there be none as hitherto through mercy there hath been remnant and escaping but the fire of his wrath may burn to and we burn in the lowermost hell Oh let us hear and fear and do no more so wickedly Deut. 13.11 for sin is so notoriously more then excessively and intollerably evil that as 't is at present the reproach 't will be hereafter the ruine of any people who repent not And what is impenitency but a treasuring up of and growing rich in sin and wrath together Rom. 2 4.-9 and what is that but to be abundantly damned As to this Subject I am well aware that several pious and learned men have treated of it but that is no discouragement to their Successors to do so too no more then 't was to S. Luke Ch. 1.1 2 3. to write the Gospel of which others had written before him And indeed what is the Gospel of S. Matthew Mark Luke and John but the same Gospel published with some little variety The Apostle S. Peter wrote of the same things which S. Paul had done 2 Pet. 3.15 and they both wrote of the same things over and again Phil. 3.1 2 Pet. 1.12 13. And Jude the Brother of James as v. 1. did transcribe or at least Epitomize a great part of S. Peters second Epistle almost in terminis verbatim word for word I remember S. Austin somewhere gives his advice to have the same things published by several men that by the interest relation and affection which they have in the world truths may come to the more hands which else would be confined and well high
evil and doth evil yea nothing else so that sin and its works are contrary to God and his works 4. Sin is contrary to the Law and Will of God 4 To his Law yea to all the rules and orders of his appointment There is not one of his Laws which it hath not broken and endeavoured to make void and of none effect yea 't is not only a transgrestion of but a contradiction also to the Will of God When the Son of God came into the world to declare and do his Fathers Will he was encountred by and under-went the contradiction of sinners Hebr. 12.3 who would have made men believe that neither he nor his Doctrine was of God 'T is an Anti-will to Gods Will it sets it self to oppose preaching prayer and all the Institutions of God and that not only out of envy to man that he should not be the better for them but out of enmity to God that he should not be worshipped in the world Now to act contrary to the will and Statutes of God is to act contrary to God himself as may be seen by comparing Levit. 26.14 15. with 21 23 27. and many other places David in fulfilling the Will of God was said to be a man after Gods own heart Acts 13.22 and they that obey the will of sin are said to walk after the heart of sin Ezek. 11.21 5. 5 To his Image Sin is contrary to the Image of God wherein man was made God made man in his own likeness viz. in righteousness and true holiness Eph. 4.24 Now sin is clean contrary to this Image as much unlike it as deformity and ugliness is unlike to handsomness and beauty as darkness is to light as hell to heaven yea and more too Sin is the Devils Image as when God made man he made him in his own image so when the Devil made man sin he thereby made him his own image and likeness and so I conceive the Devil meant that phrase Ye shall be like Gods Elohim Genes 3.5 He did not say nor mean that he should be like the Elohim the Creators as the word is Job 35.10 Eccl. 12.1 the God that made them but like Elohim Gods viz. such as I and my Angels are who once knew good but now know evil both by doing it and suffering the sad effects of it The word Elohim is used not only of God and good Angels but of fallen Angels or Devils 1 Sam. 28.13 And under the covert of this ambiguous and dubious word he craftily abused our first Parents for he well knew that by sinning they could not become like Elohim God above but would become like Elohim the Gods below And alas are we not like Elohim-devils knowing good by loss and evil by the sad and dismal effects thereof Thus he that runs may read the Picture Image and likeness of the Devil in sin sinners are as like the Devil as any thing for he that sinneth is of the Devil 1 John 3.8 not only a servant but a child of the Devil Ye are of your Father the Devil said holy Jesus to the sinful Jews John 8.44 Never was Child more like the Father then a sinner is like the Devil sin hath the nature the complexion the air the features and very behaviour of the Devil 6. 6 To his people Sin is contrary to the people and children of God 'T is true sin cannot hate them so much as God loves them nor do them so much hurt as God can do them good yet out of spite and envy 't will do its worst and hate them because God loves them Gods Children are his Darlings and Favorites dear to him as the apple of his eye in all their afflictions he bears a part and is afflicted and looks upon it as if he himself were treated as they are in this world Acts 9.4 5. Mat. 25 41.-45 Now the nearer and dearer they are to God the more Gods heart is set upon then for good the more sin sets its heart against them for evil Sin is alwayes warring against the Seed of God in them the flesh lusteth against the spirit Gal. 5.17 and warreth against their souls 1 Pet. 2.11 So that by sins ill-will Gods people should neither enjoy nor do any good in this world 't is alwayes provoking the Serpentine Race to make war upon to imprison and persecute even to destruction the little Flock and Remnant of the holy Seed it will not further then rebuked by grace let them have one quiet day it disturbs and interrupts them that they cannot attend upon God without destruction when they would do good a evil is present with them either to keep it undone or to make it ill done it endeavours to spoil all they take in hand and to turn their holy things into iniquity by reason whereof they cry out as greatly opprest wretches that we are who shall deliver us from this body of death Rom. 7. This evil and envious sin is bent also to hinder all it can the comfort welfare and happiness of the Saints Sin like the Devil hath not such an evil eye or aking tooth at all the sinners of the world as it hath at the Saints in the world 't is true the Devil is a man-hater but more a Saint-hater watch for your Adversary the devil seeks whom of you he may devoure as S. Peter tells us 1 Pet. 5.8 And this it doth to cross and thwart God and his design who and which is set upon the happiness of his people 7. 7 To his Glory Sin is contrary to and set against the glory of God and all that should and would give glory to him or hath any tendency thereunto Confession of sin and repentance gives glory to God Jos 7.19 and this sin endeavours to obstruct and hinder It began to practise it on Adam and Eve and still keeps on this trade among the children of men Revel 16.9 Faith would give glory to God now that men may not believe sin imployes the Devil to blind their eyes 2 Cor. 4.4 Good men would do all they do but sin will let them do nothing at all to the glory of God but is ever throwing one dead fly or other into their most precious boxes of oyntment Sin is so malicious that it will not only displease and dishonor God it self but labours to defeat and frustrate the endeavours of all that attempt to do otherwise Might sins desires take place there should not be a person or thing by whom and whereby God should be pleas'd or glorified It gives out false reports of God and goodness layes prejudices and rocks of offence and stumbling in mens wayes that they may be out of love with all that 's good so desperately is it bent against the honor of God 8. 8 To his being Sin as was hinted before is contrary to and opposite against the being and existence of God it makes the sinner wish and endeavour that there
Sinful man is like the beast in sensuality as if he were only belly-wise and had no soul to mind or a soul only to mind his body he placeth his happinesse in sensual and corporal enjoyments and satisfactions and in this sense some understand that saying Eccl. 3.18 I said in my heart concerning the estate of the sons of men that oh that God would manifest them â—â—d that they might see what they are viz. that they are but beasts Solomon useth not a gentle or courtly complement but calls them in downright and plain English Beasts they live and die like beasts make no provision for Eternity mind not the world to come which is the world of eternal good or evil 3 3 Unsociableness Sinful mans likenesse to the Beast is and appears much by this His unfitness and unsuitableness for society and communion with God and men Sinners society is but societas belluâ—na the society of beasts and good men are as shy of it as of conversing with beasts In the state of Innocency among all the Beasts there was not found a meet help any one for man to associate himself to and keep company with and since sinful man is as unfit for pleasing and profitable converse as beasts were then Jobs friends took it in great scorn and disdain that they should be counted as beasts and reputed vile in his sight i.e. not fit for nor worthy of his conversation God and sinful men walk not together they are not agreed and good men are joyn'd by God himself not to be unequally yoked for what communion c. 2 Cor. 6. Thus by their ignorance sensuality and sociability are sinful men become like the beast yea and more 2 Sinners are not only like to beasts in the general but they are like the worst of beasts 2 Like the woâ—st of beasts such as in Scripture are called evil and hurtful beasts Sinners are not likened to the Dove or the sheep the harmless creatures but to Lyons Tygers Boars and Bears c. the ill-quality'd and ill-condition'd creatures If he be at any time likened to a creature that 's harmlesse yet 't is not for that good quality but for some bad one which is in that creature as Ephraim is likened to a Dove Hos 7.11 not for Innocency but sillinesse So when sinners are likened to Serpents 't is not for their wisdome but their venomous and poysonous nature or the enmity that 's in them against mankind but usually sinners are set and painted out like the worst of beasts like a dog an angry dog a creeping dog an howling dog a back-biting dog a greedy dog a dumb dog by Lyons devouring Lyons roaring Lyons by a raging Bear by a deceitful Fox c. So that man is like the evil and hurtful beasts for as one Lyon will devoure many beasts one Wolf devoure many sheep so one Sinner destroyeth much good Eccl. 9.18 and his tender mercies are cruel Prov. 12.10 3 3 Worse then beasts Sin hath made men worse then beasts more beasts then the beasts and worse then the worst of beasts Sinful man is not only ignorant as but more ignorant then the beast more sensual and more unsociable then the sensual and unsociable beasts This appears 1 By this that the beasts transgresse not the Law of their nature but man hath done and doth do it over and over the instinct of these creatures is their Law and they constantly observe it The quality of a beast which is condemnable in man is not condemnable in the beast ignorance and stupidity is no crime in an Oxe or an Asse but 't is in man 't is no sault in a Eyon to be devouring but 't is sin in man to be like a Lyon in devouring The beasts fulfill but men transgress the Law of their Nature when they act like beasts so that sinful man is worse then the beast Yea 2 Sinful man is worse then beasts in the very quality for which he is likened to the beast The Oxe and the Asse which have no understanding and to which sinful man is compar'd for ignorance and stupidity is yet more knowing then sinful man as 't is Is 1.3 And the like is spoken of the Stork Crane and Swallow by way of upbraid to man Jer. 8.7 These foolish creatures have more understanding then sinful man so as to sensuality man is worse then the beast for things of sense are the proper objects of a beasts appetite but not of the natural appetite and inclination of man 't is no sin in the beast to be sensual but 't is so in a man who though â—reated to higher ends and purposes is yet so degenerated as to be in many things more sensual and carnal then the beasts are Sin hath made man so unsociable and cruel too that Bears are more kind to one another then men are saevis inter se convenit ursis and 't were better for a man safer to meet a Bear in her rage when robbed of her Whelps then to meet a fool in his folly Prov. 17.12 Man is more hurtful to man then beasts are to man I might now instance in a long List or Catalogue what beasts sinners are likened to and wherein the parallel or similitude holds viz. the wicked tyrannical Rulers of the world are compared to a roaring Lyon and ranging Bear Prov. 28.15 They have no pity but make a prey of all they come near to Hypocrites are like to Vipers Mat 23.23 Herod was called a Fox not only for his craft and cunning but for hunting after the life of the Lamb Christ Iesus Thus some sinners are like to some beasts and some to others but there are two beasts that all sinners are likened to the Goat and the Dog 1 Sinners are called Goats Mat. 25.32 33. He shall set the sheep i.e. the godly on his right hand and the Goats i.e. the wicked on the left And there are two or three things which Naturalists observe concerning Goats in which the wicked are like them As 1. Goats are very lascivious wanton and lustful sinners are so too the lust of the flesh and the lust of the eye are the things they are taken with 1 Joh. 2.16 To these they give up themselves saith the Apostle among whom we all had our conversation in the lusts of the flesh Eph. 2.3 and served divers lusts Tit. 3.3 Thus are they like Goats And 2. Goats are stinking beasts a Goatish smell is a stinking smell Gorgonius Hircum to smell of or like to the Goat is a very strong unsavoury and stinking sent and in a resembling sense the wicked are an abomination to the Lord a very stink in his Nostrils 3. Goats are very bold and adventurous beasts they climb Rocks and Precipices to browse and feed on what they can get with hazard and in this sinners are like them too in running hazards and many dangerous adventures for a little yea no satisfaction they venture peace conscience
shall be the portion of their Cup from the Lord they shall drink of the wine of the wrath of God which is powred out without mixture in the Cup of his Indignation and they shall be tormented with fire and brimstone in the presence of the holy Angels and of the Lamb Rev. 14.10 11. As many times when Judges suspect their Officers that they will not do it home enough they will have it done in their presence the whole Court and company looking on So shall it be and the smoak of their torment ascendeth up for ever and ever and they have no rest day nor night Yet further 5 5 The aggravations Let us consider the aggravations of these torments As sin hath been aggravated so will the torments be there will be degrees of torment 't will be though intollerable for all yet more tollerable for some then others Mat. 11.21 24. their torments will be aggravated 1 Who have lived long in sin The longer men have lived in sin on earth the greater will their torments be in hell Isai 65.20 The sinner being an hundred years old shall be accursed with a witness for he hath been long treasuring up wrath much wrath against the day of wrath he hath a great account to make for all the patience and forbearance of God Some men grow rich by having other mens goods in their hands not called in when men forbear their money and leave it in their hands they grow rich by it so do wicked men grow rich in wrath by abusing the goodness and patience of God because God forbears them and doth not take out executions against them and enter into judgment they grow rich but alas 't is in wrath See Rev. 21.22 2 The more means men have had the more cost and charges God hath been at the more pains God hath taken with men and yet they continue impenitent the more severe will his judgment be upon them If Christ had not come they had had no such sin this is the condemnation that light is come into the world and men love darkness Capernaum that was exalted to heaven by means will be thrown to hell in the end Mat. 11.23 To sall from earth to hell will be a great fall but to fall from heaven to hell will be a greater To go from Turky to hell will be sad but to go from England to hell and from London to hell ah how rufully sad 3 The more knowledge men attain to the more convictions men have had without practise and improvement the greater will their condemnation be Luke 12.47 That servant which knew his Lords will and did not according to his will shall be beaten with many stripes And 2 Pet. 2.21 it were better they had never known the way of righteousness then to know it and not walk in it or having walkt in it to depart from it to him that knows to do good and doth it not to him it is sin great sin sin with a witness and condemnation with a vengeance How can they escape the great condemnation that neglect the great salvation these become inexcusable under the judgment of God Rom. 1.32 with Rom. 2.1 2 3. 4 The further men have gone in a profession of Religion without the power of godliness the greater will their condemnation be Formalists and hypocrites will-know the worst of hell how can ye escape not only hell but the damnation of hell the hell of hell Mat. 23.33 The form of godliness and the power of ungodliness will fare alike as Mat. 24.51 with Luke 12.46 5 Apostates will meet with aggravated torments in hell the backslider will be filled with his own ways his latter end will be worse then his beginning 2 Pet. 2.20 better for them they had died in their sins at first then to be as now twice dead Jude 12. If we sin wilfully after the knowledge of the truth if we do nuncium metere pietati turn our backs on Christianity and godliness there remains no more sacrifice for sin but a certain fearful expectation or looking for of judgment and fiery indignation which shall devoure them that by Apostasie become adversaries He that despised Moses Law died without mercy and yet of how much sorer punishment shall he be thought worthy who treads under foot the Son of God and counts the Blood of the Covenant wherewith it was sanctified an unholy thing c. Oh what fearful vengeance will such meet with See Hebr. 10 26.-32 and this little shall suffice to have spoken to the aggravations 6 And lastly 6 The effects of hell torments let 's take a view of the effects of these torments 1 There will be inexpressible sorrow sighing and groaning that cannot be utter'd weeping and wailing and gnashing of teeth Mat. 8.12 anger indignation vexation even to madness and rage will be the effects of them 2 There will be intollerable horror and pain if thunder lightning and earthquakes make men afraid and shrink together what will hell do If the throbing Tooth-ach the gnawing Gout c. put men to such exquisite pains what will hell do If sickness make us fear death and the fear of death be so dreadful what will hell be If you Felix-like tremble to hear of this judgment to come what would you do if you were to undergo it If seeing ugly and devillish shapes affright us what will it do to be with the devil and his Angels 3 This will be the sad effect of these torments sinal and eternal impenitency and despâ—ir even to cursing and blaspheming he that dies impenitent continue so for ever and impenitency is attended with blasphemy Is 8.21 22. They shall pass through it hardly bestead and hungry and it shall come to pass that when they shall be hungry they shall fret themselves and curse their King and their God which I quote to shew the nature of a fretting and vexing heart under torments a thing very common with despairing and thereby made desperate persons Revel 16.9 10. When they were scorcht with great heat they blasphemed the name of God and repented not to give him glory and v. 10 11. they gnaw'd their tongues for pain and blasphemed the God of heaven because of their pains and their sores We see that when the plagues of God are on impenitent sinners they are cursing and though they may repent i.e. be sorry for the plagues yet not for the cause of them And hence many do infer this that if these plagues which are far inferiour to them in hell do provoke men thus that they will do it much more Woe and alas what a dismal doleful condition 't is to be damned and then what Oh what a sinful thing is sin that brings this damnation I have now dispatch'd the second thing viz. the contrariety of sin to the good of man and that not only in this life but in that to come Before I bring in the Wâ—tnesses to prove this Charge against Sin to be
true as I have said in this Indictment let me a little bespeak thee good Reader to consider of what hath been said and that thou wouldst be more afraid of sin then of hell which had not been but for sin and where thou shalt never be if thou repent and believe the Gospel for righteousness is not by repentance but by faith Believe they and love Faith as thou lovest thy Soul and Heaven hate sin and avoid it as thou wouldst hell and damnation sin no more least a worse thing come unto thee least the Rod be turned into a Scorpion least the next loss be the loss of heaven least the next sickness be unto death and death to damnation for if thou die in sin thou art damned irrecoverably 't were sad to die in an Hospital in a Prison in a ditch but as 't is worst living to live in sin so worst dying to die in sin if thou go on these Sermons will witness against thee as much as if not more then if one had risen from the dead if two or three devils or damned wretches should come from hell and cry fire fire it might startle thee but if thou believe not Moses and the Prophets yea Christ and his Apostles 't will work no good upon thee Oh mind the good of thy soul and do not bring on thy self this great universal intollerable and eternal damnation Take heed least Prov. 5.11 12 13. when thy flesh and thy body are consumed I and thy soul damned thou say too late how have I hated instruction and my heart despised reproof and have not obey'd the voice of my teachers nor inclined mine ear to them that instructed me Oh! oh How have I rewarded evil to mine own soul by doing evil against God! I made a pish at these things and mocked at sin now I would hear now I would return but hope is perished Such will be the direful outcries of sinners one day take heed therefore for if thou have not on the wedding garment thou wilt be cast out Mat. 22.11 and if thou be found a worker of iniquity thou must depart accursed But not to prevent the application which I reserve to its proper place I now proceed to the third thing propounded 3. 3 The witnesses against sin The Witnesses and their Evidence against Sin as being exceeding sinful That sin is so exceeding sinful extremely and notorious guilty of contrariety to God and the good of man I have a cloud of witnesses to produce God himself Angels and men both good and bad the Law and Gospel the whole Creation sins names and sins actions even sins own confession do all bear witness to this Charge that it is true viz. that sin is an exceeding sinful thing from heaven from earth from hell will we bring witnesses against sin 1 3 God in 7 particulars God himself beareth witness against sin As he leaves us not without witness of his being good so he hath not left us without witness of sins being sinful against him and against the good of man 1 1 Forbidding it By this that God hath forbidden is and made a Law against it all the Laws and every command of God are his witnesses against sin and as he that believes not the testimony God beareth of his Son so he that believes not Gods testimony against sin makes God a lyar who is true and cannot lye The Law written in mans own heart the Law written in Tables of stone the Gospel also which is the Law of Faith is written as a witness against sin 1 Joh. 2.1 Now surely God would not have prohibited sin had it not been an abominable thing abominated by him and to be abominated by us God hath given man room and scope enough a very large allowance of all the Trees of the Garden man might eat only one excepted So Phil. 4.8 whatsoever things are true honest just pure lovely whatsoever is of good report if there be any virtue any praise these things think on and do Now sin comes under none of these names but is contrary to them all and therefore forbidden God hath not forbidden man honours riches nor any pleasures but them of sin Surely then seeing God delights not to grieve the children of men but rejoyceth over them to do them good with all his heart and all his soul as he is pleas'd to express it Jer. 32.41 he would never have forbidden any thing to man but what was prejudicial to him as well as displeasing to himself But I shall speak more of this when I shew how the Law of God witnesseth against sin 2 God witnesseth against sin by this 2 Will not allow us to do evil that good may come of it that he will not allow us to do evil that good may come of it As pleasing a thing as good is to God yet he will not allow us to do the least evil for the greatest good See how angrily and with what indignation the Apostle speaks against them that said the contrary Rom. 3.8 'T is a damnable Doctrine to teach that we may do evil for a good end or that good may come of it This Doctrine was first broacht by the Devil and usher'd in the first sin Gen. 3 1.-6 But 1 We may not do evil that good may came is our selves God allows man to love himself and hath made self-love the rule and measure of our love to others thou shalt love thy Neighbour as thy self God is not against mans being rich only God will not that men grow rich by sin as Jer. 17.11 God is not against mans pleasure if it be not by displeasing him nor against his honor if it be not by dishonoring him God well knows that good gotten by evil will do man no good but hurt To gain the world and lose a mans soul hath more of loss then gain and there is not any one sin but wrongs and hazards the loss of a mans soul God would not allow Adam and Eve to eat of the forbidden Tree though 't were good for food pleasant to the eye and to be desired to make one wise Genes 3. 2 We may not do evil that good may come to others God hath indeed commanded us to do good to all but hath forbidden us to do evil that we may do good to any or to all He that provides not for his family is worse then an Infidel and so is he that provides for it by a sinful way of covetousness lying cheating oppressing c. See Habak 2 9.-12 Paul as Moses before him could wish himself dead and anathematiz'd to save the Jews but durst not sin for their sakes When one sent to S. Austin to know if he might not tell a lye for his Neighbours good Oh no saith the Father thou must not tell a lye to save the world There 's such a malignity in sin it s so contrary to God that it must not be done for no good 'T is our
patience now argues his judgment to come 2 Pet. 3.9 10. and then when God sends men to hell and damns them they will know and acknowledge what an evil thing sin was and what bitterness it brings in the latter end Damnation being so dreadful a thing as the pouring out of Gods wrath for ever on sinners it must needs conclude sin to be extremely displeasing because contrary to him That 's no little matter for which God brings on men such great damnation Next judgment to this is being let alone or given up to a reprobate judgment and an hardned heart but that being future and this though present invisible I shall wave further speaking to them and shew that God hath visibly judged this world for sin from Age to Age He is a God that judgeth in the earth as he is a God that will judge the earth And the Lord is known to be against sin by the judgments which he executeth the wicked is snared in the work of his own hands Psa 9.16 which hath a double note upon it Higgaion Selah both which I do not remember to be added to any other Text so notable a Text is this God hath testified his displeasure against sin by 〈…〉 judgment 1 On Sinners 2 Saints 3 His Son 1 God hath executed judgment on sinners 1 On 〈…〉 and usually the first committer of any particular sin hath been punished with eminent and remarkable punishment Nor to mention Adam who was all men iâ— one virtually though he underwent a punishments â—nd a curse for his sin but Cain the first 〈…〉 was as 't were hung up in 〈◊〉 〈…〉 or a terrible warning to others Judas 〈◊〉 first Apostate was made an example under the Law Nadab and Abihu the first breakers of the Ceremonial Law after the establishment of Aarons Priesthood Ananias and Saphiâ—a the first that belied God in the beginning of the Christian Church were miraculously punished God hath made heaps of witnesses this way God hath set up monuments for Pillats of Salt like â—ots Wife The Flood that drowned the old world the Fire that burnt up Sodom and Gomorrah c. and the many things that befell Israel for an example were all types as the Apostle speaks 1 Cor. 10.11 God hath punished all sinners more or less he spared not the 〈…〉 sinned they were all doom'd to darkness he consumed almost a whole world at once having eight persons he hath cut off Cities and Nations not a few beside what hath â—â—allen particular persons and therefore men cannot say that all things continue as they were and that God is not a God of judgment or consequently an allower of the evil of sin There is no Age wherein God doth not really and actually judge sinners though perhaps this may not be so clear to a prejudiced and partial observer that will think nothing a punishment but what 's miraculous or extraordinary as if the earth must always swallow men up or God strike men down with thunderbolts continually and nothing less must be called a punishment Oh how often is Gods hand lifted up but men will not see yea felt yet not acknowledged God hath his Deputy in mens bosomes their own Consciences which doth often accuse and condemn them that they cannot stand before its judgment when their hearts smite them they sink and their countenance and courage falls as that of Cain and Judas and Spira did If men were but ingenuous and would but declare what stingings of Conscience they feel there would be witness enough how God lasheth men within and executeth judgment upon their spirits but sisibly and in the eyes of others God doth often inflict corporal punishments either immediately as was most usual before the Flood or mediately and that sometimes by Angels and sometimes by Men-Magistrates humane and mortal Gods Deputies to the God above and by these God as I may say rides Circuit and keeps Assizes very frequently Though judgment be now his strange work in comparison and seems not so proper to this day of patience as to that of a rath which is to come yet God doth often make examples and though he make not as yet a full end of all Nations he leaves none altogether unpunished 2 2 On his own people God hath executed judgment on his own people when they have sinned to shew how hateful sin is though it be in them he so dearly loves One would think that if God would spare any he would spare his own and indeed he doth pity them and spare them as a Father pitieth and spareth the Son that serves him I but though he forgive them yet he taketh vengeance on their iniquity Psa 99.8 Many a sinner God forgives as to punishment in this life who will not be forgiven in the world to come but seeing God fully resolves to forgive his people for ever he will not wholly forgive them i. e. leave them altogether unpunished here in time God hath carried it very severely to his people when they have sinned it hath cost them dear King David's adultery and murther cost him broken bones oh heal the bones that thou hast broken as 't is in that Penitential Psalm Psa 51.8 When Peter had sinned it cost him a bitter weeping repentance is a chargeable thing 't is disgrace sorrow and pain to man though it be a grace and duty If Gods children transgress and play the Trewant they must feel the Rod 't is the Rod of the Covenant chastenings and corrections of wantonness are in the Covenant as well as supplies of wants threatnings of judgment as well as promises of mercy and sometimes sin brings such sorrow on the very members of the Church that they are in danger of being swallowed up of overmuch sorrow even to despair of giving over to hope for mercy 2 Cor. 〈◊〉 Though God be a God gracious and merciful yet he is a God visiting iniquity and will sometimes punish them whom he hath known and loved above all the people of the earth and though he take not his loving kindness from them yet he will visit their transgression with the Rod and their iniquity with stripes Psa 89 30.3â— Yet further 3 God spâ—red not his Son when he came in the likeness of sinful flesh and was no sinner 3 On his Son but by imputation and representation God was ever well pleased with his Son yet when he stood in the behalf and stead of sinners it pleas'd the Lord to bruise him as if none else could strike a stroak hard enough and though he cry'd with strong cries yet his father would not take the Cup out of his hand he suffer'd not for sinning himself for though he were tempted to sin yet he was without sin but he suffer'd for the sin of others and in the glass of his suffering we â—â—y clearly see the sinfulness of sin And this leads me to the last and great testimony of God against sin Viz. 7 Gods not sparing
from sinners and their society to have no more to do with them then needs must this separation from their persons is only because of their sins if good men be constrain'd to converse with them yet they cry out as Psa 120.5 6. Woe is me that I dwell in Meshek and the Tents of Kedar The society of the wicked is very burthensome to the godly Lot was in a kind of hell when he was in Sodom their wickedness was continually vexing his soul 2 Pet. 2.7 8. This withdrawing from or groaning under the society of the wicked testifies against sin and is in obedience to the Command of God 2 Cor. 6.14 c. 4 Their mourning over other mens sins shews that in their eyes sin is an abominable thing though but the sin of others Psal 119.136 Mine eyes run down with rivers of tears why because men keep not thy Laws Oh how dear is the Law of God and how vile the sin of men to holy David so the Prophet Jeremiah Ch. 13 15.-17 expresseth the like zeal for God Hear ye and give ear be not proud give glory to the Lord c. But if you will not hear my soul shall weep in secret for your pride mine eyes shall weep sore and run down with tears The Apostle Paul when he speaks of the sins of men he doth it weeping Phil. 3.19 Other mens sins cost good men many a weeping eye and aking heart because sin is so contrary to God and the good of men 5 And lastly to name no more they testifie how sinful a thing sin is by their prayers and endeavours to get pardon for their sins who it may be scarce seek it for themselves Sinners little think how much they are beholding to good men who pray for their salvation even then when the wicked seek their destruction Said St. Stephen Father lay not this sin to their charge oh forgive them How earnestly did Abraham pray for mercy in behalf of Sodom that if possible it might not be destroy'd When Israel had sinned a great sin and provokt the Lord Moses mediates and intercedes for them and offers to die that they may live Exod. 32. Now if they did not know that sin were a sinful thing offensive to God and destructive to man would they interpose at such a rate no they would not But by all this it appears that good men witness against sin as the worst of evils yea and wicked men bears witness against sin no man hath a good word for sin There is no man can plead sins cause or be its Advocate but before I produce their testimony I am to shew 2 That good men witness against their own sin 2 Against their own sin as well as against other mens sins they do not only wish others reformation but do endeavour their own and would if possible be so innocent as not to sin at all 't is their ambition and prayer that their thoughts words and deeds may be all acceptable to God Psa 19 14. they would not dream extravagantly if they could avoid it nor that a vain thought should lodge within them 't is possible indeed that some men may declaim bitterly against other mens sins and yet indulge their own as if they had rather see other men reformed then themselves and virtue were a more pleasant Theme to talk of then a thing to be possest but godly men dare not do so but are against sin in others and against sinning themselves As appears 1 By this that they will not dare not sin though they have opportunity and may do it with pleasure honor and profit as the world rates these things Some men that do not sin for want of opportunity would sin if they had it they want not heart but occasion not inclination but opportunity they would sin if tempted to sin Others avoid sins that would bring disgrace c. but for pleasant fashionable and profitable sins they can easily imbrace such but godly men dare not sin though all these concur take an instance in Joseph who when he was courted into pleasure c. yet even then saith he how oh how can I find it in my heart can I do how shall I do this wickededness and sin against God! Gen. 39 7.-9 't is saith he sin against my Master sin against thee sin against mine own soul but the worst is 't is against God how shall I do this wickedness and sin against God! Another instance of him there is in relation to his brethren how ill they had deserved at his hands what opportunity he had to be revenged is well known yet he generously forgave them and provided for them and this was the reason I saith he fear God Gen. 42.18 Job also in his Apology Ch. 31. c. gives a full account how odious a thing sin of all sorts was unto him even in his prosperity when he might according to the course of this world have done whatever seem'd good in his own eyes and none have said to him what dost thou or why dost thou thus You shall find Balaam after the guize and mode of hypocrites talking and pretending like an Angel but acting and intending like a devil 't was a kind of trouble to him that he could not sin Numb 22.18 I cannot go beyond the word of the Lord but it seems he would if he could whereas a Saint would say I neither can nor will go against or beyond or short of the word of the Lord if I can help it 2 Good and godly men discover that sin is odious to them by this that they will rather suffer then sin Many men make an ill choice such an one as Elihu charged on Job Ch. 36.21 This viz. sin hast thou chosen rather then affliction but godly men make Moses his choice who chose affliction rather then the pleasures of sin Hebr. 11. As precious a thing as life is a godly man would not willingly sin to save his life Though the mouth of a Fiery Furnace heated seven-fold were open to devoure the three children as we use to call them yet they would not sin Dan. 3.18 and Daniel would rather adventure on the Lyons then neglect a duty to his God Dan. 6.10 Though bonds waited on S. Paul every where yet he could not be withheld by fear of them from preaching the faith of Jesus Acts 20.23 24. with 21.11 15. you have a long Catalogue a little Book of Martyrs Hebr. 11. who chose all manner of deaths before any kind or manner of sin and would not accept deliverance on ignoble terms but had rather die holily then live sinfully They all declare that 't is better to suffer to avoid sinning then sin to avoid suffering 3 They witness against sin by this that they will not sin though grace abound or that grace may abound Rom. 6.1 2 no God forbid Though they have an Advocate with the Father Jesus Christ the righteous who is the Propitiation for their sin
They evidence their hatred of sin as sin and not for by-respects thus that they abhor all their secret sins which none knows but themselves yea such as they know not by themselves but only God knows them they hate that which none can accuse them for or lay to their charge as guilty of Psa 19.12 Lord who knows the error of his way and as S. Paul though I know nothing by my self yet c. 1 Cor. 4.4 the heart of man is such a maze as man himself cannot find out all the windings of it such a deep as man himself cannot fathom it so deceitful that man himself doth not know it only God searcheth it Well this being so Lord cleanse me from my secret errors undiscern'd and unknown yea by me unknowable errors and extravagancies 't is meet to be said to God as Job 34.32 that which I know not viz. wherein I have done amiss that shew thou me A man doth many things amiss which scape his own observation as much as that of others and of these would a good man be cleans'd these create no trouble to his conscience but only they are against God though unknown to him and therefore would berid of them that they might not lodge in his heart though as strangers and unknown Yea 4 They are against all inclinations to sin against the very conception of sin they do all they can not only that sin may not bring forth or breed but that it might not conceive that I may refer to James 1.14 15. Oh the burden of the body of death and Law of the members that though S. Paul can say 't is not he that sins but sin that dwelleth in him yet he would berid of this in being of sin that it might not so much as incline him to evil Yet once more 5. And lastly they are carried out against sin as sin as appears by this that they cannot content themselves not to do evil unless also they do good they think it not enough that they do not displease God unless they please God to be negatively unless they be positively good they would not only not commit evil but they would not omit good many men as they will do no hurt so no good the charge against them Mat. 25. is not that they did defraud or oppress or were cruel to the members of Christ but they did not actually do them good not cloath not feed not visit c. but good men are for being and for doing good not only cleanse me from secret sins or only keep me from presumption but oh that the thought of my heart the words of my mouth and consequently the works of my life may be acceptable to thee O Lord Psa 19. The Apostle in the name of all the houshold of faith speaks thus 2 Cor. 5.9 wherefore we labour the word is we are ambitious or like heavenly Courtiers we affect this honor that whither present or absent that is living or dying we may be accepted of him or as the Greek will bear it well to be actively read that we may be acceptable to him even to all well pleasing This to the first Objection The second Ob. is to this purpose We see that godly men have sinned 't is matter of fact Now if sin were so odious to them as you say would they sin Before I give answer to this Objection let me premise 1 By way of concession and confession that they do sin yea who is he that liveth and sinneth not If any man say he hath not sinned he makes God a lyar who hath concluded all men under sin and if we say we have no sin we both deceive and yet confute our selves for we sin in saying so 1 Joh. 8.10 Yet 2. There is this to be said that the sins of good men are more usually sins of captivity then sins of activity as the Apostle speaks Rom. 7. they are rather led into sin by temptation then go into sin by choice and inclination 't is against the Law of their mind 'T is indeed possible that a good man may plot and contrive a sin as David did the death of Uriah and this is the only thing wherein God himself saith that David sinned 1 Kings 15.5 God covers all his other sins as being rather overtaken by temptation then acted by design in the rest So that for the most part good men are captivated rather then active as to sin And David himself could say that he had not wickedly after the manner of the wicked Jude 15. departed from God Psa 18.21 3 God may sometime have a good man to this saddest of tryals to know all that is in his heart as he left the good King Hezekiah 2 Chron. 32.31 we are not over-forward or willing to believe our selves so bad as we are in our hearts as to the seeds of evil sown there Is thy servant a dog said Hazael when his sin was foretold and S. Peter himself could not believe it possible that he should deny Christ his Master yet when left to himself he did it but then notwithstanding this there is enough to be said in the behalf of godly mens hatred of sin yea indeed they hate it the more for having sinn'd I answer then that the godly mans witness against sin is still true good and firm for 1 As he abhors to commit sin so he abhors sin committed and himself for committing it Job 40.4 40.6 Sin is the burthen of every good mans soul when the Author of Psa 73. had sinned he was so angry with himself that he could not do that which God did for him viz. forgive and pardon himself but calls himself fool and beast good men condemn not only their sin but themselves and sin in the more hateful to them for having been done by them 2 They are restless till sin be purged as well as pardon'd King David could not content himself to have sin blotted out by a pardon unless 't were washt and cleans'd away Psa 51.1 2. and the mending of his bea rt without new making it by Creation would not content him v. 10. Yea 3. If God chastise and afflict them for having sinned yet they justifie God and whoever justifies a punishing God condemns sin if the sentence be just the sin is unjust Thus they do continually Micah 7.9 I will bear the indignation of the Lord because I have sinned against him So Psa 51.3 4. This confession I make and this prayer I make that thou O Lord mayst be justified when thou judgest This also speaks against sin Yea 4. They take an holy revenge on themselves and become the more zealous for God as S Peter who did not only weep bitterly but was made willing to feed sheep and Lambs to do any and every service for Christ And Psa 51.12 13. restore to me saith he the joy of thy salvation and I will teach the transgressors thy ways So 2 Cor. 7. when the Apostle had made them
Loathsomness of Sin 2. The Infectiousness of Sin 1. That Sin is a filthy i. e. a loathsom thing will be clear if we do consider a little that to which sin is resembled and likened as to the most offensive and loathsom diseases 't is likened to a Canker or Gangrene 2 Tim 2.17 Now with such persons as are under these diseases others are loth to eat or drink 't is likened to the rot to the filth and corruption of the foulest disease which is so foul and rotten as according to the Proverb one would not touch it with a pair of Tongs The Apostle tells us of some who like Jannes and Jambres resist the truth and calls them men of corrupt or rotten minds And Solomon gives us to know that as a sound heart is the life of the flesh so Envy any thing opposed to the sound heart is rottenness to the bones yea sin is likened to the Plague which every one flies from 't is so noisom and loathsom that it separates the nearest relations now sin is called the Plague of the heart 1 Kings 8.38.39 which is much worse then any plague-sore of the body and this is not all but as sin is likened to the most loathsom diseases so to other the most loathsom things that are 't is likened to the blood wherein infants are born which is loathsom as Ezek. 16.5 6. It s likened to Mire and Dung to the very excrements that lye in Ditches and Common shores wherein Sows and Swine do wallow as 't is exprest 2 Pet. 2.22 yea to the Vomit of dogs in the same place to the Putrifaction of graves and sepulchres Math. 23.27 28. which is stinking as Martha said of Lazarus when he had been some days dead Joh. 11.39 't is likened to Poyson Rom. 3.13 All these things and others which I shall not name are loathsom things at which men stop their noses and from which they hide their eyes yet sin is more loathsom then they all if we consider that nothing but the fountain open'd for Judah and Jerusalem to wash in nothing but the blood of Jesus can cleanse from this filthiness all the Nitre and Sope in the world cannot get it out beside 't is not only filthy but filthiness not only corrupt but corruption in the very abstract and all the things to which sin is resembled are far short of sin they are but shadows which are very imperfect representations of things all the former Instances or others of like name and nature reach but to the body and do not defile the man but sin reacheth and seizeth on soul and spirit and defiles the man Math. 15.19 20. This is the Canker the Rottenness the Plague the Poyson of the Soul and sin is not only worse then any but then all of these yea further if our righteousness be but as a menstruous rag Isa 64.6 how filthy must our sin be The Apostle St. Paul counted his righteousness which was of the Law to be but dung Phil. 3. what did he reckon his injuriousness persecution and blasphemy then surely as bad as death and hell if not only our righteousness but our righteousnesses yea all our righteousnesses be as filthy rags as 't is in that fore quoted place Isa 64.6 what is our sin our sins and all our sins Ah how filthy beyond expression or imagination yet again sin is not only filthy i. e. loathsom but it is 2. A polluting and infectious thing 't is of a pestilential and poysonous nature and therefore called not only corruption but pollution and defilement 2 Pet. 2.20 There are many things that may make a man foul and loathsom as Leprosie and ulcerous tumours c. and yet the soul of a man may be pure and fair as Jobs was when his body was all over of a scab or sore and he state on the dunghil but sin as was hinted before defiles the man and soaks into his very spirit and infects that But that we may take the clearer and fuller prospect of sins pestilent and infectious nature and operation let us behold it 1. In its Vniversality how it hath extended and spread it self over all the world there is no Land or Nation Tribe Language Kindred or People where it hath not been known from the rising of the Sun to the going down thereof all Climats hot and cold all Quarters of the world Americans Africans Asians and Europeans have all been infected not only Sodom or Samaria but Jerusalem and Sion were infected and ruin'd by it 't is here and there and every where but in Heaven Beside this it hath infected all Ages 't is almost as old as the world it hath run in a blood from Adam to Moses and so on to this day 't is a plague that hath lasted almost 6000 years yea which is more not one man hath escaped it all kind of men of all ranks and qualities high and low rich and poor Kings and Beggars have been infected by it the wise the learned as well as foolish and illiterate Rom. 3.9 10. who is there that hath lived and sinned not our Saviour excepted and if any man say he hath not sinned he sins in saying so By one man sin came into the world but since not one man but every man hath sinned all have sinned and come short of the glory of God Rom. 3.23 and death came upon all in as much as all had sinned Rom. 5.12 If all men are mortal then all are sinners for death came in by sin where there is no sin there 's no death as in Heaven Rev. 21.4 All men have died of this plague yea our Lord and Saviour had not died if he had not been made sin for us Moreover this Leprosie hath spread it self not only on whole mankind but on the whole of man every whit of every man is infected it hath made flesh and spirit filthy 2 Cor. 7.1 from the crown of â—he head to the sole of the foot there 's no sound part in him all as I instanced above all his members are servants to sin and 't is no better within Gen. 6.5 his heart is evil the thoughts of his heart are evil the imaginations of the thoughts of his heart are evil the very thoughts of his thoughts are evil every creature of the heart is evil How the Vnderstanding is darkned and depraved I shewed above that the Heart is desperately wicked and deceitful beyond any knowledge but Gods the Prophet assures us from God himself Jer. 17.9 the mind and Conscience is defiled Tit. 1.15 16. The Will is become perverse and stubborn worse then so 't is wilful and mad set upon sin and hell Eccle. 8.11 The Affections concupiscible are inordinate the Passions irascible are unruly that man 's more head-strong then the horse that rusheth into the battel It hath made some men so restless that they cannot sleep unless or until they have done mischief Prov. 4.16 To go on yet further Sin spreads its
infections to the defiling of mans duties and holy things it defiles his natural and civil actions the plowing of the wicked is sin Prov. 21.4 Man should dâ— all from the highest to the lowest duty to the glory of God but Alas what doth man do that is not ill done and to the dishonour of God Sin infects mens prayers the prayers of the wicked are an abomination to the Lord Prov. 28.9 yea though offer'd up with incense to persume them Isa 1.13 Under the Law Aaron was to bear the iniquity of the holy things Exod. 28.38 Israel brought God many a present but sin like a dead flye in a box of oyntment spoiled all Isa 1.11.16 Yet again Sin infects all that belongs to man when man was created God furnished his house for him gave him the world and fulness thereof and it was good but Alas how is it chang'd as I spake before for sin hath made all that belongs to man very vanity i. e. empty and unprofitable Eccl. 1. The fulness of the creature cannot fill a man the eye is not satisfied with seeing nor ear with hearing for all is vanity the gloss and beauty the pleasure and profit of creature-enjoyments are become vanity yea and more sin hath made it vexation too sin hath imbitter'd mans enjoyments man lives among his comforts but a vexatious life as in the fulness of his sufficiency he is in straits so in the fulness of his comforts he is in sorrow in the midst the very heart of laughter his heart is sad Mans enjoyments are disappointments they fail his expectations and so add not to his content but vexation neither the length nor the comfort of his life is in the abundance of these things Luke 12.15 and which is yet worse sin hath not only made things vain and vexatious but a snare and temptation to man they are sins baits by which it catcheth men what are honours pleasures and riches but snares to the children of men Prov. 30.8 9. This we have said in brief as to the universality of sins infection how it hath spread it self all over 2. Let us consider how suddenly it infects and withal doth increase and multiply Sin is not barren but Alas too fruitful to beget and bring forth more it is not lazy but gets ground continually how great a fire hath a spark kindled Adams â—â—â—â—erity have not been so numerous as his sins A little Cloud as it seems at first no bigger then ones hand grows and spreads to cover the whole Hemisphere The water that at first seem'd little and shallow swell'd more and more from the ankles to the knees from the knees to the loyns thence to the head till it grows to so great a River as cannot be passed over and so doth sin a very monster for its growth Particularly let 's observe how it increaseth in our selves and then how in others 1. How it increaseth in our selves Sometimes the same sin increaseth from little to great it grows from an infâ—nt to a man 't is as a snow-ball that like same crescit eundo grows bigger by rolling it in the snow the little grain of mustard grows to a great tree a little seed of sin becomes a great tree Adams sin was but one but 't was a breeding and big-bellied sin the mother of all abominations One sin transgresseth the whole Law James 2.10 when lust hath conceiv'd it hastens to bring forth and when it hath brought forth it brings it up till it come to its full stature James 1.14 15. 't is at first but a Lust an appetite inclination or motion thence it proceeds to Inticement by that to draw us aside and then to tempt and impregnate us by this temptation it conceives and there 's an Embryo this grows in the womb and when 't is brought forth 't is a sin and this being finished or perfected it proves deadly So James 3.5 6. the tongue is a little member but as a little spark of fire but it being kindled becomes a world of iniquity and defiles the whole body and sets on fire the whole course of Nature a little Leaven leaveneth the whole lump and sometimes one sin begets many more sins not only of the same kind but others also Josh 7.11 God had forbidden them to take the accursed thing but when they had taken they dissembled also and put it among their own stuff and when Achan confesseth his sin you may see how one drew on another vers 19.20 21. saith he when I saw I coverted and when I coveted I took and when I had taken I hid them thus one begat another Sin degrees it self into a greatness and multiplies into a number If we abhor not the garment we may be as it spotted with the flesh if we withdraw not from occasions of evil we may by the occasions be drawn to evil and in not abstaining from appearances of evil be brought to apparent evil There is one Chapter that gives us two sad Instances of this thing Gen. 34. Dinah out of curiosity will needs make a visit to the Daughters of the Land while she goes to see the daughters the son saw her visamque cupit having seen her he took her having taken her he lay with her and by lying with her defiled her The report whereof coming to Jacobs sons they were griev'd being griev'd they were wroth being wroth they meditate revenge meditating revenge they spake deceitfully having deceiv'd they slew and having slain they fall upon the spoil How hard it is to sin once and but once sin grows upon us Let us see 2. How sin increaseth in others and infects others it went from one man to every man how soon had the world got the name of ungodly world or world of ungodly 2 Pet. 2.5 and after the flood how soon was the world overspread with sin from seven or eight persons one root of bitterness defiles many Heb. 12.15 Mens ill examples are very pestilential and pernicious a little Leaven leaveneth the whole lump as our Country Proverb hath it one scabbed sheep infects a whole flock The world grows worse and worse the latter days most perill us because most sinful and as if there had not been sin enough some set up projects and trades of new sins being inventors of evil things Rom. 1.30 Oh how diffusive and catching is this infection for others will quickly be in these new-invented fashions of sin and sinning Yet again 3. The infection of sin is tantum non almost incurable 'tis to us impossible and only possible with God and that at a costly rate by the blood of Christ to cure this plague and cleanse us of it 't is very hard to be cured because 't is within us and dwelleth in us Rom. 7.17.20 an ulcer in the flesh is more easily cured then one in the lungs a disease that 's inward cannot be so well reacht yea 't is not only in us but 't is rivetted in us 't is gotten into
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 Septuagiâ—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 Hoâ—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
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 welâ— 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 â—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
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 iâ— 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
will for the deed as he takes the good mans will for the deed with acceptation so he takes the wicked mans will for the deed with abomination for Prov. 15.26 the thoughts of the wicked are an abomination to the Lord i. e. their wicked thoughts are filthy steams and stinks in the nostrils of God Sin is a filthiness and sinful thoughts have their filthiness as well as sinful actions and it 's therefore said Jer. 4.14 Oh Jerusalem wash thine heart from wickedness that thou mayst be saved how long shall vain thoughts lodge within thee the very remedy speaks out the disease if they must be washt they were filthy sure for sweeping will not serve the turn and what was the wickedness of their heart it follows in the Text the vain thoughts that were there and these must be washt or they could not be saved so abominable in the sight of God is the villany and vanity of thoughts 3. Thought-sins are root-sins and the roots of all other sins they are the mother-sins actions are their issue Prov. 4.23 evil deeds are the off-spring and children of evil thoughts the branches and fruit that grow out of this root Thoughts are the first-born of the soul words and actions are but younger brothers They are the oyl that feeds and maintains the wick which would else go out life-sins receive their juyce and nourishment from thought-sins St. James speaks as if our thoughts were the belly and womb where sin is conceived James 1.15 Now when men would as Job did curse grievously they curse the day and place of their birth the womb that bare them so do you curse sin even in the very womb that bare it lay the ax to the root of this tree The wickedness of mens lives is charged upon their thoughts as having its root and rise there Gen. 6.5 Mat. 12.35 15.19 murders adulteries c. they all come out of the heart as out of the belly of a Trojan-horse one would wonder as we do at some birds where they lodge all winter to see so many flocks and herds of wickedness one would wonder whence from what corner of the world they come why they all come out of the heart the rendez-vous of wickedness the common Inn that lodges all the thieves and travelling lusts that are in and do so much mischief in this world all the unclean streams flow from this unclean Fountain this Ocean and Sea of Sin Saith holy David Psal 119.113 I hate vain thoughts any thoughts that are against thy Law which I love we all hate that which is against what we love but why doth he hate thoughts of sin because evil thoughts beget evil words and evil words corrupt good and beget ill manners vain imaginations beget vain conversations 't is hard for them that think well to do ill and more hard for them that think ill to do well for as the root is so is the fruit and by that the tree is known Mat. 7.17 4. If we had no other sins to be pardoned yet we were to beg pardon for sinful thoughts a may think himself to Hell if the sinfulness of his thoughts be not forgiven him Acts 8.20 saith St. Peter to Simon Magus repent of thy thought-wickedness and pray if perhaps the thoughts of thine heart may be forgiven thee if God should pardon all our word-sins and evil deeds and leave but our thought-sins unpardoned we were undone for ever yea blessed David was so afraid of sin that he begs God to cleanse him from his secret sins which lay lurking in his heart and were undiscernable there Psal 19. if they should not increase to more ungodliness which they will attempt and too easily effect yet there is impiety and ungodliness enough in them to ruine us everlastingly Oh that they would think of it that make nothing of vain thoughts no not of evil thoughts as if they had no evil in them 5. 'T is the great design and indeed argues the great power of the Gospel to bring thoughts to the obedience of Christ Jesus 'T is far more casie to reform mens manners then to renew mens minds the Laws of men may do that but 't is the Law of God doth this Many men could live alone with their heart and thought-sins though they had no other company pleasing themselves and blessing themselves too in their own vain imaginations and acting sins in their fancy they will more casily surrender their tongue and hand then their heart-sins Now the Gospel comes to throw down these strong Towers to cast down imaginations to conquer whole Armies of thoughts to reduce these stragling and thievish high-way men into good order and obedience This is the glory of the Gospel beyond all the Philosophy in the world that it hath so great influence on the hearts and thoughts of men 2 Cor. 10.4 5. 6. Conversion begins is carried on and is compleated in the heart and thoughts of men It begins there while men are in and dead in sins they are inconsiderate and regard not what 's in their heart and thoughts but when the grace of God comes in power and they receive it in truth they bethink themselves and consider what shall we do to be saved men are in a great quandary in their thoughts they begin to wamble and their bowels are turned within them and therefore regoneration is called the Renewing of the mind and Repentance is a change of mind and the heart becomes a new heart and when the heart is gained all the rest follows If the wicked forsake his thoughts he will quickly forsake his ways Isa 55.7 The first turn is in the thoughts Psal 119.59 I thought on my ways and turned my feet unto thy testimonies the thoughts go before and the feet follow after and the first motions of the Prodigal were in his thoughts when he came to himself he said within himself I will arise and go to my father and while he was thus thinking which is said while he was afar off but taking the first step his father saw him and had compassion on him c. As Conversion begins so it s carried on in the heart and thoughts especially though not only when others study like the Pharisees only to make the outside look fair and beautiful the godly man is employed about his inside to keep his heart clean the prayers of godly men are chiefly taken up about their heart Psal 51.10 create in me a clean heart and renew a right spirit within me And as an excellent person words it wherein lyes the difference between sincere-hearted Christians and others but in the keeping of thoughts without which all Religion is but bodily exercise Papists may mumble over their prayers Hypocrites talk but this is Godliness As it begins and is carried on so Conversion is compleated finished and perfected in thoughts it ends there for when a godly man comes to dye his chief and last employment is about his thoughts he hath done
commanded them to do though they have pretended to do it for Gods-sake an instance whereof we have in Saul 1 Sam. 15. God sent Saul to destroy Amaleck root and branch King and people from head to foot from Throne to threshold not to leave one person alive man woman infant and suckling all must dye oxen and sheep c. none must escape But Saul spared Agag and the best of the sheep and oxen c. and would not utterly destroy them whereupon it follows that the Lord repented of having set up Saul to be King vers 11. and though it were pretended to be done for a Sacrifice to God vers 15. 22. yet 't is charged upon him as rebellion and witchcraft vers 23. and his not obeying the voice of the Lord is called a doing evil in his sight vers 19. so that he who omits a good commits an evil the omission of good is the commission of evil and judged accordingly Oh how dear did this sin of omission cost Saul Another instance is That of Eli which is remarkable who is charged with honouring his sons before God 1 Sam. 2.29 how so Eli was a good old man and can it be thought that he preferr'd his sons before God what should the meaning of this be see Chap. 3.13 and there 't is cleared up for saith God I will judge his house for ever for the iniquity which he knoweth because his sons made themselves vile and he restrained them not he did not give them so much as a sowre look or as the Hebrew reads it he frowned not upon them And yet let me tell you Eli went so far that had his children had any ingenuity or any respect to the rebukes of a Priest and Father one would have thought he had said enough for Chap. 2.23 c. the old man very gravely takes them up with this expostulation Why do you do such things for I hear of your evil dealings by all this people nay my sont for it is no good report which I hear ye make the Lords people to transgress if one man sin against another the Judge shall judge him but if a man sins against the Lord who shall intreat for him thus he layes their sin and danger before them pretty roundly and yet saith God he restrained them not there was an omission and neglect of more severe discipline and this omission cost him dear as dear almost as the sins of commission did cost his sons which was not to be purged with Sacrifice vers 14. Another instance is that concerning the Ammonites and Moabites who were a bastard brood and therefore like Bastards they were not to enter into the Congregation of the Lord till the tenth generation Deut. 23.2 3 4. and the reason is taken 1. From a sin of omission because they met not Israel with bread and water when they came out of Egypt 'T is a dreadful thing to be excommunicated from and a dreadful thing not to be admitted into the Congregation of the Lord and you see that a sin of omission may keep men out for a long time But 2 God will judge men for sins of omission in the great and terrible day of his righteous Judgment not only the wicked but the slothful servant will be judged and the slothful will be judged wicked as we have it from the mouth of Truth it self Mat. 25.26 thou wicked and slothful servant wicked because slothful he was no waster but brother to him as was lately noted because slothful for omitting the improvement of his talent he was called and judged a wicked and slothful servant and his punishment was beside the loss of his talent to be cast into utter darkness where there is weeping and gnashing of teeth he had not turned the grace of God into wantonness yet for being unprofitable he is sent to Hell And again vers 41. he shall say to them on his left hand depart from me ye cursed into everlasting fire for your sins of omission because when I was hungry and thirsty ye like the Ammonites and Moabites newly mentioned ye brought me no bread and water ye gave me no meat and drink Some are apt to justifie themselves thus we never did any man hurt we have wronged and oppressed no man I but God will condemn them that have not done such evils because they have not done good Oh think of these things and beware of sins of omission And 2. Take heed of sins of Commission Of sins of Commission As we should be careful not to omit our Duties the things commanded for beside all that hath been said I might add this that to omit especially the weightier things of the Law though we be observant of the lesser is a sign of Hypocrisie Mat. 23.23 so we should be no less careful to keep our selves from the evil that is forbidden from all kinds and sorts of sins the enumeration of which were endless in relation to which let me caution you to beware of and watch against 1. Such as are most peculiarly our sins That which may be most properly called your own sin the sin to which you are most inclined and which doth most easily beset and conquer you 'T was Holy Davids Crown of rejoycing that he had kept himself from his iniquity Psal 18.23 I was upright before him and kept my self from mine iniquity not only that which was charged upon me by others to be mine iniquity in relation to Saul but as most Interpreters carry it that which was the sin of mine inclination as one would say from my complexion and constitution-sin my natures darling-sin Are you young avoid the sins proper to this age 2 Tim. 2.22 flee youthful lusts or the lusts of youth there are some lusts almost peculiar to youth as 1. Ambition vain Glory Pride 1 Pet. 5.5 which much appears in their odd fantastick garbes and flanting behaviours as that Text implies and especially in not submitting to the elder 2. Gratifying the sensual appetite and carnal inclination they are much for the lust of the eye and of the flesh too as well as for the pride of life as Eccl. 11.9 and 12.1 tells us that they are much set upon pleasure the young mans favouritc The Prodigal who was the younger brother did this way waste his estate his time and himself he spent all on back and belly on riotous living 't was a young man that Solomon saw going the way to her house Prov. 7.7 which way leads to Hell 3. Another lust of youth is self-conceitedness too much proneness to be wise in their own eyes They think old men fools but old men know that they are fools Their conceitedness puffs them up and makes them incapable of instruction and very unteachable Rehâ—boam and his young Counsellors may save us the labour of instancing in any others 1 Kings 12. and 't is on this account that the Apostle would have Titus exhort young men to be discreet or
shed blood and from avenging my self so may one say I had been an adulterer to day and another I a drunkard to day c. hadst not thou given me counsel and correction hadst not thou given me an Item an helping hint I had sinned to day Oh blessed be thou of the Lord. Think of it is it not better to hear of their blessing then their cursing thee Oh prevent sin all you can Solon a Heathen gives a good advice Liberis nè arrideas nè in posterum fleas too many laugh at their childrens cunning shifts their fibbing and lying but this laughing may cost you weeping when you and before they are old It was a Law among the Lacedemonians Quicunque senum delinquentem puerum videns non increpat eadem poena cum delinquente teneatur That if any of the Ancient saw a young one sinning and did not reprove him they should undergo the same punishment with the offender But 2. We may occasion other mens sins and be guilty of their crime by doing something which we ought not to do and the doing whereof doth further other mens sinning as 1. If Superiors by way of command some are so wicked as to command others to be wicked and they are so wicked as to obey their command as Absolom commanded his servants to kill his brother Amnon and they obeyed 2 Sam. 13.28 Jezebel wrote Letters in Ahabs name to the Elders to hire sons of Belial so false witnesses are called that they might accuse Naboth of blasphemy and then stone him to death 1 Kings 21. yea David himself was guilty of this great sin and therefore 't is spoken of as his only sin 1 Kings 15.5 Some have made Laws to command men to sin as if they should sin cum privilegio and with authority as Dan. 3.10 and Chap. 6 7 8 9. And how many Masters command their servants to say they are not at home though they be and to commend their commodity for one of the best though never so bad and to do that which is not lawful to do on the Sabbath-day c. Now poor servants being under awe and standing in fear they are inclinable to obey Oh take heed what you command your servants for whatever sin they commit by your command will be charged on you as on them if not more 2. We may be the occasion of other mens sins by counselling them to sin they that cannot command may counsel which is next to it 't is recorded three times in one Chapter in three successive verses that Ahaziah walked in the ways of Ahab and did evil in the sight of the Lord by the counsel of Athaliah and the house of Ahab to his destruction 2 Chron. 22.3 4 5. So Amnon sinned according to the counsel of Jonadab 2 Sam. 13.5.6 Jonadab is called his friend and friends use to take sweet counsel together but Oh what bitter counsel is wicked counsel never counsel any to sin under the pretence of friendship 't is killing kindness and as Rebeccah told Jacob when she counselled him to lye and counterfeit that upon her should the curse be Gen. 27 6-13 So say I to thee the curse will be on thee 3. By Example and the more eminent the example the more taking 't is Great men cannot sin at a little or low rate because they are examples the sins of Commanders are commanding sins sins of Rulers ruling sins sins of Teachers teaching sins there is a kind of sorcery and bewitchingness goes along with such examples Gal. 2.12 13. When Peter and the rest of the Jews dissembled with him Barnabas though a good man and full of the Holy Ghost Acts 11.24 yet he also was carried away with by the example of and in compliance with their dissimulation so that example which I newly spake to is instanced in as very catching and infectious 1 Cor. 8.10 The world is more easily exampled into sin then into goodness for sin finds a party within Abrahams Faith Moses Meekness Jobs Patience Peters Courage are not so easily followed as their contraries Give no ill Examples 4. By Tempting Devil-like and provoking to sin The Trumpeter according to the Apologue though he do not fight yet if taken speeds as ill as the souldiers that do because he stirs them up and when Ahabs wickedness is reckoned up 't is with this remark that his wife Jezebel incited or stirred him up 1 Kings 21.25 There was none like to Ahab he had no peer no fellow he was a non-such in wickedness and this he was irritated and provokt to by his wife Take heed of tempting or stirring up any to sin Some mens corruptions would sleep more then they do if others did not awake and stir them up Some are so wicked as not to sleep nor let others to sleep till they have done mischief Men may tempt others to sin several ways I shall name but some 1. By inticement and sollicitation 't is a sad employment to be sins sollicitor yet too many such there are Pimps Bawds and Panders for lust and sin and though the sollicited person do not sin as Joseph did not yet the sollicitor is a sinner as his Mistress was There are sinners that go up and down like the Devil to entice others to sin Prov. 1 10-16 even flattery hath a force in it and offers a kind of violence as Prov. 7.21 2. By Importunity Delilah made poor Samson almost weary of his life she never left him till she had undone him he stood it out a great while but her importunity prevailed at last Judg. 16.16 17. and 't was by much fair speech or importunity that the Harlot prevailed with the young man who it may be was going about his business and thought no hurt till she importuned him Prov. 7.13 with 21. 3. By lying to men in the Name of the Lord as the old Prophet did to the young 1 Kings 13.18 The Name of the Lord is a great Argument and very taking with them that fear him and therefore some false Prophets pretend it and turn themselves into Angels of light though they be of the Devil and quote Gods authority as he had the impudence to do though falsely to our Saviour himself Mat. 4.3 4. This is a shrewd way of temptation 4. By giving undecent language and offering affronts to persons Some men have lavish tongues and can hardly answer without a thou lyest c. such is their pride and passion that they answer rudely and give such ill language as would anger a Saint as the saying is Persons of Quality and Honor that are used to and deserve Civility will not bear such provoking words nor take them but on the point of their Rapier and return it to the givers throat Great sins are committed from such beginnings therefore Solomon tells us Prov. 15.1 that a soft answer turneth away wrath as it did Judg. 8.2 3. but grievous and fierce words stir up anger as they did 2 Sam. 19.43 compared
with Chap 20.1 God will not allow Parents to provoke their children to wrath Eph. 6.4 As unhandsom words so ill and ill-becoming behaviours abuses and affronts tempt men to sin when Jacobs Sons had deceived and by it slew the Sichemites as the Law did Paul for so he speaks Rom. 7.11 they made this surly answer as an excuse to their Father should he deal with our Sister as with an Harlot Gen. 34.31 as if his sin justified theirs and they did well to be angry we could not put up such an abuse and dishonour Oh give no provoking language to put men upon sin 5. By sending others to insnare and trepan them they that employ such decoys are in part guilty of their sin and Christ Jesus called it Tempting when such were employed to intangle and insnare him The Pharisees sent the Herodians who should feign themselves just men and praise him into a snare and court him into crimen laesae majestatis a crime against Caesar They pretend a case of conscience but saith our Saviour to this sort of men Spies and Catchpoles Why tempt ye me ye Hypocrites They that were employed sinned and so did they that employed them See the story Mat. 22. and Luke 20. I shall name no more though there be too many more of this nature but add only one other thing whereby we may occasion other mens sins As 6. By declaring a thing otherwise then the truth is by mincing and equivocating there are instances more then enough wherein good men have been guilty in this kind which I speak that Saints as well as sinners may hear and fear and not do wickedly Abraham prevails with Sarah to say she was his sister whereby Pharaoh concluded she was not his wife and took her but when God plagued Pharaâ—h for so doing he reasons the case with Abraham What is this that thou hast done to me Why didst thou not tell me she was thy wife so I might have taken her to be my wife c. a severe expostulation and an upbraid Gen. 12. and yet Chap. 20. Abraham is at it again and meets with a more plain and home rebuke and is charged with no less then sin by Abimelech vers 9. Thou even thou hast brought on me and my Kingdom a great sin thou hast done deeds unto me that ought not to be done he lays the sin at Abrahams door and Sarah also for her suppleness had a reproof from him vers 16. yet after all this Abrahams Son Isaac is found tandy in the same thing and meets with the same rebuke and that from one who pretended not to such or so much Religion as Isaac did Gen. 26. Alas how many by taking false oaths and bearing false witness give occasion to Judges to justifie the wicked and condemn the righteous Much more might be spoken to these things but a word to the wise is sufficient 2. Of being partners in sin Take heed of being partners in others sins when they are committed as co-helpers and concauses of their production You may partake of other mens sins 1. As instruments to execute others sinful designs or commands as Doeg was in executing the Priests 1 Sam. 22. or as any others are that serve the lusts of men All persons that are to be obeyed as father and mother c. they are to be obeyed in the Lord Eph. 6.1 Whose ever will be left undone Gods will should be done and never left undone to fulfil that of another or our own They that put unrighteous Decrees in execution are under the same wo with them who decree them for without the execution the Decree would do no hurt to them against whom 't were made Isa 10.1.3 They are wicked and partners in the wickedness of them that command wickedness who put such wicked commands in practice and execution See 1 Kings 12.30 though it be light or fall heaviest on them that command 2. As Confederates with others though the sin be not committed by you that are Confederates yet your being such takes part of because with their sin Psal 83 3-9 the Counsellors and Combiners are judged equally with the Practisers Blessed are they that walk not in the counsel of the ungodly Psal 1.1 And saith the Prophet The Lord spake to me with a strong hand not simply the Word of the Lord came to me or the Lord spake to me but he spake with a strong hand what why say not a confederacy with them that say a confederacy Isa 8.11 12. The men of the League and Association speed because they sin alike Psal 2. with Acts 4 26-28 3. As Consenters giving your consent to others sin which if you had denied it may be they had not sinned Psal 50.18 when thou sawest a thief thou consentedst with him and wert partaker with the adulterer an adulterer is a thief he steals waters from anothers cistern and to consent with him is to be a partaker therefore Prov. 1.10 if sinners entice thee consent not enter thy dissent and let not thy soul have any thing to do with their secrets This consent may be 1. By symbolizing and complying actions as Paul speaks in what was once his own case Acts 22.20 he consented and gives for witness of it both that he stood by and that he kept the raiment of them that slew St. Stephen So many consent to the sin of others by standing Sentinel watching the door they not only wink at but incourage and embolden others to sin this way 2. Consent may be given by silent connivance when any see persons about to sin do not witness against it Silence we say gives consent it doth so often indeed though not always for the case may be such that it were but to throw pearl before swine to speak to some scorners yea some will speak a little gently as if 't were no great matter or of consequence but will not put forth the power they have to prevent it Pilate seemed to witness against the Jews when they cryed out for the crucifying of Christ Jesus and would wash his hands to testifie his innocency Mat. 27.24 and yet because he did not put forth his power he is reckoned one of the number of them that killed him Acts 4.27 3. Consent may be openly and notoriously given by word of mouth as Saul afterward Paul gave his voice Acts 26.10 his vote went with the rest and he gave it with a voice a loud voice If any bring false Doctrine and a man bid him God-speed this man is partaker of his evil deeds Epist of John 2.10 11. When men say as Jehosaphat did to Ahab I am as thou art and my people as thy people and we will be with thee in the war 2 Chron. 18.3 When we thus give consent 't is notorious 3. Of being accessories after sins commission To draw to a close be not accessory to other mens sins after they are committed which you may be guilty of many ways I shall
God Levit. 26.21 rebelling against God Is 1.2 rising up against him as an enemy Mich. 2.8 striving and contending with God Is 45.9 despising of God Numb 11.20 it makes men haters of God Rom. 1.30 resisters of God Acts 7.51 sighters against God Acts 5.39 and 23.9 yea blasphemers of God and in sine very Atheists that they say there is no God Psal 14.1 it goes about to ungod God and is by some of the Ancients called Deicidium God-murther or God-killing And though all these things be not acted by every sinful man yet they are not only in the nature of sin yea of every sin more or less but are all of them in the heart of all sinners in their seed and root Mat. 15.19 and what is acted by any man would be acted by every man if God did not restrain some men from it by his power and constrain others to obedience by his love and power as 1 Cor. 5.14 Psa 110.3 Herein then is the desperately wicked nature of sin that it is not only crimen laesae Majostatis High Treason against the Majesty of God but it scorns to confess its crime 't is obstinate and will not that he reign over it 't is not only not subject but 't will not be subject no nor reconciled to God Paâ—ticularâ—y such is its enmity Yet more particularly 1. 1 To his Nature Sin is contrary to the nature of God Gods name is holy and as his name is so is he and his nature all holy yea he is so and cannot but be so And therefore God takes it more ill that men should think him wicked like themselves Psa 50 16-22 then that they think him not to be Psal 14.1 It s said to weary him when men do but say that evil is good in his sight Mal. 2.17 This is the thing God glorieth in that he is holy yea glorious in holiness Exod. 15.11 And Holiness is the Attribute which freeth God from not only evil it self but from all appearance or suspition of evil Were not God holy many of the things which God doth would look unlike him his justice and judgments would look not only like severity but Tyranny were not it and they holy his love in its carriages and behaviours to some people would look like fondness and respecting of persons but that 't is holy his patience would look like a toleration if not approbation of sin but that 't is holy patience c. Thus many acts of God were it not for holiness would appear as seemingly evil as they are really good and be as much suspected by all as they are unjustly censured by some He is holy without spot or blemish or any such thing without any wrinkle or any thing like it as they also that are in Christ shall one day be Eph. 5.27 God is so holy that he cannot sin himself nor be the cause or Author of sin in another he doth not command sin to be committed 't were to cross his nature and will nor approve of any mans sin when 't is committed but hates it with a perfect hatred without iniquity is he and of purer eyes then to behold i. e. approve iniquity Hab. 1.13 On the contrary as God is holy all holy only holy altogether holy and alwayes holy so sin is sinful all sinful only sinful altogether sinful and alwayes sinful Gen. 6.5 In my flesh i. e. in my sinful corrupt nature there dwelleth no good Rom. 7.16 As in God there is no evil so in sin there is no good God is the chiesest of goods and sin is the chiefest of evils as no good can be compared with God for goodness so no evil can be compared with sin for evil 2. 2 To his Attributes Sin is contrary to all the Names and Attributes of God sets it self in opposition to them all 1 It deposeth the Soveraignty of God as much as in it lies it will not that the King of Kings should be in the Throne and govern this world which he hath made 't was by this instinct that Pharaoh said who is the Lord that I should obey his voice to let Israel go I know no Lord above me I will not let Israel go Exod. 5.2 'T is the voice and language of sin Psal 12. our lips are our own who is Lord over us and 't was from hence that the Jews of old said we are Lords we will come no more to thee Jer. 2.31 Thus it attempts to dethrone God! 2 It denies Gods All-sufficiency as if there were not content and satisfaction enough to be had in the enjovment of God but that vanity and wickedness had more of pleasure and profit then he whose wayes are all pleasantness and whose service is the whole of man Every Prodigal that leaves the Fathers house doth practically say 't is better to be elsewhere 3 It dares the Justice of God and challengeth God to do his worst Mal. 3.17 It provokes the Lord to jealousie and tempâ—s him to wrath 4 It disowns his Omniscience Tush say they God sees not nor doth the most High regard 5 It despiseth the riches of Gods goodness Rom. 2.4 6 It turns his Grace into wantonness Jude 4. It will make bold with God and sin because grace abounds In short 't is the Dare of Gods Justice the Rape of his Mercy the Jeer of his Patience the Slight of his Power the Contempt of his Love as one doth prettily express this ugly thing and we may go on and say 't is the Vpbraid of his Providence Psa 50. the Scoff of his Promise 2 Pet. 3.3 4. the Reproach of his Wisdom Is 29.16 and as 't is said of the Man of Sin made up of sin it opposeth and exaits its self above all that 's called God and above all that God is called so that it as God sitteth in the Temple of God shewing it self as if it were God 2 Thes 2.4 3. Sin is contrary to the works of God 3 To his Works as it works contrary unto God so its contrary to Gods works and is called the work of the devil 1 Jo. 3.8 all Gods works were good exceedingly beautiful even to admiration but the works of sin are deformed and monstrously ugly for it works disorder confusion and every thing that 's abominable Sin may be impleaded for all the mischiefs and villanies that have been done in the world 't is the Master of Mis-rule the Author of Sedition the Builder of Babel the Troubler of Israel and all mankind And so contrary is sin to the works of God that it sought and still seeks to undo all that God doth that there might be no seed nor name nor root left him in the earth Every thing works according to its nature operari sequitur esse as the root is so is the fruit and by that every Tree is known whither it be a good Tree or a bad Mat. 7.17 18. God is good and doth good Psa 119.68 Sin is