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

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 d● 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 ●●●●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 inf●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

be manifested for then they would be reproved by the light Joh. 3.19 20. The abominations of the Ancients of Israel were so abominable that they did them in the dark and thought them hid from God himself Ezek. 8 5.-12 4 That sinners find sin a painful thing and are asham'd on 't is clear by this that they are tormented while taking their pleasure and are stung with eating the honey their conscience accuseth them when it takes them in the very act Rom. 2.15 Even in laughter the heart is sad 't is not only at the end of laughter but in it while at it Prov. 14.13 while men are taking the pleasures of sin they hear a But remember thou must die and go to judgment which chills and cools their heat Eccl. 11.9 We little think what secret sighs and groans are within when wicked men are merry or seem at least to be so from the teeth outward In 2 Sam. 13. you will find no meaner person then a Kings Son vext and tormented with his own passion 2 Sam. 13. he was in a Burning Feaver with lust it made him sick and lean even to being consumptive but it may be said this was because he had not his will was he so when he had Yes and worse too by his own confession for the hatred wherewith he hated her was nor● then the love wherewith he loved her as much as to say he was more tormented now then before Sin disappoints men they have false joyes but true miseries and suffer rather then enjoy any pleasure from sin they are vext to see how they are cheated This Amnon was now in an hot presently in a cold fit and toss'd as from a Feaver to an Ague cast into the fire and into the water contrary torments sick of love and sick of loathing sick for want of her company and sick of having it discontented at not and at having his will sin pleaseth not men either full or fasting Oh how are they tormented whose desires are great and enjoyments little yea contradictions to what they thought of they expected pleasure and find pain sought joy and met with grief Hence sinners are so weary of time and not only of business but recreations their changing so often argues they have no satisfaction Hence the Pythagoreans place the wicked on a rowling pin as having no quiet or peace but are like the raging Sea as the Prophet speaks Is 48.22 and 57.21 The soul saith Tacitus is lasht with guilt as the body is with stripes and Tiberius as impudent as he was could not protect himself from those inward scourges which are such horrid and hideous furies and torments as hell hath not worse 5 Sinners are so asham'd of sin that they mask it under a form of godliness they paint it and think to make it look well though it be so much the more ugly for being colour'd and complexion'd with a form of godliness the thing it self and they that do it being witnesses Though sinners are like devils yet they would be thought Saints Sauls sin must needs be for a sacrifice and so God must patron the sin that was committed against himself 1 Sam. 15. Absolom covers his Rebellion and Treason with the devotion of a vow 2 Sam. 6.6 Herod smooths over his murtherous intentions with the pretence of worship and will murther S. John least he should be perjur'd as if forsooth he durst not sin unless he did it conscientiously ne sit sceleratus secit scelus This shall suffice to shew that wicked men are asham'd of sin and to own it as such they are asham'd of it before and when they do commit it 2 Yet further Sinners are asham'd of sin after they have committed it good men are asham'd of what does but look like a sin and of what may be interpreted to be meant for a sin though 't were not so as David for cutting off the lap of Sauls garment which argues their loathness to and aversness from sin and we shall find that wicked men also when they have done evil are asham'd that they have done it which is a witness what an ugly because sinful thing sin is As 1 Sinners dare not own their sin to avow it and stand to it to justifie their wickedness though they may excuse it as I shall shew presently which clearly shews they are asham'd of it and are not satisfied with what they have done The Thief as bold and sturdy a sinner as he is when he is taken is ashamed so is the house of Israel asham'd Jer. 2.26 they cannot plead sins cause to justification Particularly 1 They cannot endure to be called by the name of the sin which they have committed and live in the practise of No Drunkard cares to be called so but takes it for a disgrace no Lyar will receive the lye given him but as an affront no Adulterer will own that name Now whoever follows a lawful honest Trade or Calling is not ashamed of its name though never so mean as Shoe maker c. but sin is such an ugly base imployment that they who commit sin will not endure to be called Sin-makers though it be their trade Sinners charge God with slandering of them when he complains of their sin Mal. 1.6 and 2.17 and 3.8.13 When God accuseth them they put God on the proof and say wherein so impatient are sinners to be called sinners 2 They are asham'd of their sin and dare not own it as appears by their palliations excuses and put offs when sin was but young yet Adam and Eve were asham'd of their First born as lewd women are asham'd of their base born children they cloaked and hid their sin Job 31.33 If they do well what need excuses if ill excuses plead against it and are accusations of its illness They who were invited to the wedding made excuses which were indeed proofs of their denials and that they would not come Mat. 22. ● their seeming civilities and apologies were arguments of their being criminal all our fig-leaf aprons and coverings are proofs that we are atham'd of what we have done yea many times it is laid at the wrong door Nature is blamed as if the fault were in their constitution the De●●● is blam'd because he tempted and beguiled yea God himself is blam'd for permission or it may be for more the woman thou gavest me c. Gen. 3. what doth all this prove but that in the eyes of sinners sin is a very ugly and abominable thing Yet again 3 That sinners dare not own what they have done but are asham'd of it is evident by this they deny that they have sinned and commit a sin to cover sin 't is an hard and difficult thing to bring sinners to confession sin is such a shameful thing 'T is said of the adulterous woman Prov. 30.20 she eateth viz. her stoln bread in secret Ch 9.17 and wipeth her mouth which argues 't was foul and filthy and says I have

and to save yours as well as to be free from your blood Oh consider consider If you are not guilty I have not condemned you but speak this that you may not be guilty and that you may pray to God to be kept from and praise him if you have been kept from such crying sins To proceed yet further 5. Of little sins Take heed of such sins as the world call Peccadillos little sins some men account great sins to be but little ones and little ones to be none or very venial say they what hurt is there in an innocent lye or a pious fraud Alas what a contradiction is this can a lye be innocent and fraud pious Wo be to them that call evil good and joyn good and evil as if they were one or agreed in one Oh saith another 't is but a trick of youth I but 't is such a trick as may cost thee a going to Hell Another deceives his neighbour and laughing while he strikes says am not I in sport Prov. 26.19 Ah but he that sins in jest or makes a jest of sin may be damned in earnest Consider That no sin against a great God can be properly though compared with a greater it may be a little sin but be it never so little to account it so makes it greater and the nature of the greatest sin is in the least a spark of fire a drop of poyson hath the nature of much more yea of all James 2.10 And God hath severely punished them that have been lookt upon as little sins yea some of them well-meant sins as that of Vzza's taking hold of the Ark when the Cart shook 2 Sam. 6.6 7. When they did but look into the Ark it cost them dear 1 Sam. 6.19 gathering of a few sticks on the Sabbath was severely punished Numb 15 32.-36 These seem small matters but in sin we must not consider so much what is as why 't is forbidden and who forbids it Beside a little sin makes way for a greater as a little boy-thief entring an house makes way for a man-thief to enter 't is hard to sin once and but once to commit one little sin and but one give the Devil and sin an inch and they will take an Ell vain babling increaseth to more ungodliness a little leak in a ship may by degrees fill it with water and sink it the Devil doth not much care by what sins we go to Hell whether small or great formality or prophaneness And to conclude he that makes no conscience of little sins makes conscience of no sin he that breaks the least of Gods Commandments hath none or very little love for God for herein is love that we keep his Commandments and they are not grievous no not the greatest of them much less the least 1 Joh. 5. To have respect to all the Commandments of God is an Argument of a sound heart and excludes shame as appears by comparing Psal 119.6 with 80. A good conscience is an universal conscience and if a man make no conscience of little sins to which the temptations can be but little how little conscience is that man like to make of great sins to which there are greater temptations If Judas betray his Lord for thirty pieces what would he not do for more Consider what our blessed Saviour saith Luke 16.10 he that is faithful in that which is least is faithful also in much and he that is unjust in the least is unjust also in much beware then of little sins And 6. Of secret sins Take heed of them that men call Secret Sins There are but too many who bless themselves in their wickedness because as they think none knows how wicked they are they are drunkards but 't is in the night they are unclean but 't is in the dark their Mystery of iniquity trades in the works of darkness and in the dark indeed if men could sin and no eye see them they might seem to sin securely but this is a falshood as well as a mistake I have met with two stories which may haply serve you in some stead the one is of a Maid that was tempted to be unchast and unclean the person that sollicited her promised her to do great matters for her if she would yield I will saith he do any thing for thee wilt thou so said she then burn thine hand in that fire Oh that 's unreasonable answers he but replied she 't is much more unreasonable that I should burn in Hell for thy sake Oh who would venture his soul to torment to gratifie his own or anothers pleasure and lust The other which comes to the case in hand is of a Maid sollicited to the same folly who would not give her consent unless he would bring her to a place where no eye could see them whereupon he brought her to a very dark place and prosecuted his sollicites saying here no body can see us Oh but said she here God sees us Oh that we would tell all the tempting Courtships of men and Devils that we can never sin but there will be two witnesses present to observe and register it our own selves and God himself we owe a great deal of reverence to our selves and though none were by we should revere our consciences and our selves what shall we be witnesses against our selves and be condemned by our own testimony and yet if our hearts condemn us God who is greater then our hearts and knoweth all things will much more condemn us It made St. Paul very modest when he knew nothing of which to condemn himself yet that the Lord was to judge him 1 Cor. 3.4 we cannot escape the sight no more then the judgment of God He sees us and what we do when under the fig-tree though as Adam and Eve did we cover our selves with fig-leaves and he will one day call to us as to them Adam sinner where art thou if thou go up to Heaven he is there 't is his Throne if down to Hell he is there 't is his Prison thou canst not go from his presence you may more easily hide from men and your selves then from God and therefore that you may not be so foolish and wicked as to sin in secret or to think any thing or place secret from God I intreat you often and seriously to read the 139. Psal and then I hope you will say I am sure you will see cause to say how shall I do this wickedness and sin against God! 7. Of occasions and appearances of evil Take heed of the occasions and very appearances of this evil Sin abstain not only from apparent evils but from the yea from all and every the appearances of evil 1 Thes 5.22 do not be so irreligious as to go into temptation when thou hast been so religious as to pray God not to lead thee into temptation this is mock-prayer keep out of harms way Prov. 4.14 15. enter not put not a foot