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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

see what a deadly destructive and killing thing thy sin is Bvery mouth must be stopped there 's no room for complaint against God or his Law for thou art as all others are by becoming guilty sallen short of the glory and subject to the judgment of God Rom. 3 -19.-23 So that by the Commandment sin appears to be a desperate malignant thing the proper true and only cause of mans condemnation and death From this brief yet clear account of the Text and Context these following truths are deducible 1. Observations from the Text. That the Law of God in whole and every part is good not only not sin i. e. culpable or criminal as v. 7. or only holy and just v. 12. or spiritual v. 14. but good v. 12 13. good not only in it self but relatively in its institution with respect to man for 't was ordain'd to life v. 10. Yet 2. This good Law transgressed makes man over to death Patience that temperate and harmless thing if abused turns to rage and fury so the Law good though it be yet abused it condemns and kills But 3. Though the Law condemn mans fault and man for his fault yet still the Law is good and is not to blame nor to be blam'd The Law is as good as ever 't was 't is to be justified by man even then when it condemns man As man had no reason to break the Law so none to sind fault with the Law though it bind men over to death for breaking of it For 4. 'T is not the Law but sin that works mans death and ruine sin aims at no less and if grace prevent not it will end in no less for the end and wages of sin is death Rom. 6.21 22. Yet 5. Sin 't is true worketh mans death and destruction by that which is good scil the Law when sin hath used man to break the Law it useth the Law to break man to undo him by condemnation and death And 6. Sin is therefore exceeding sinful and wicked most unmeasurably spiteful poysonous and pernicious because it kills men and not only so but kills them by that which is good and was appointed to man for life it turns food into poyson ut agnoscatur quam sceleratus peccator sit hoc peccatum quam pestisera res dum per mandatum rem salutiferam exserit virus suum Clarius Like the horrid and cursed wickedness our stories tell us of so wickedly committed in poysoning a man yea a King by the Cup of Blessing So that 7. And lastly Sin by the Commandment appears to be excessively sinful Vt evidens sit quam perniciosum quam grave quam scelestum sit ipsum peccatum Zegerus If we look on this through the Microscope-glass of the Law it will appear a most hideous devillish and hellish thing the most wicked villanous mischievous virulent and deadly thing that ever was Sinful sin worse then the Devil c. of which anone I may not prosecute any of these particulars apart for I shall have occasion enough to speak to every and each of them in handling the sinfulness of sin in relation whereunto I intend to observe this method and to manifest thereby 1. What sin is The subject and method of handling it the thing so much and so deservedly evil spoken of whereof none can speak well but they that speak ill of it for they speak best who speak the worst of sin 2. Wherein the sinfulness of sin doth especially consist and so to lay open not only its effects but its nature also 3. What witness and evidence there is to make good this Indictment and Charge against Sin that it is so vile and abominable so sinful as the Apostle calls it And 4. What use and improvement is to be made of the Doctrine of Sins excessive sinfulness 1. To begin with the subject 1 Wh●● 〈◊〉 is and to shew what sin is Sin is the transgression of a Law yea of a good Law yea of a Gods Law Sin supposeth a Law in being for where there is no Law there is no transgression Rom. 4.15 but where there is sin there is a Law and a transgression of the Law 1 Joh. 3.4 whosoever committeth sin transgresseth the Law for sin is a transgression of the Law and this is the sin intended here in the Text as appears by v. 7. Now the Law not only forbids the doing of evil whether by thought word or deed but also commands the doing of good so that to omit the good commanded is sin as well or ill as is the doing of the evil that is forbidden against the fruits of the spirit there is no Law but against the works of the flesh as the opposition holds there is Law for they are all against the Law as the Apostle tells us Galat. 5 19.-24 what ever then doth transgress the Law of God in whole or in part James 2.10 is therefore and is therein a sin whither it break an affirmative or a negative precept i. e. whither it be the omission of good or commission of evil 2. 2 Wherein the sinfulness of sin To proceed and lay open wherein especially the sinfulness of sin doth consist which is easily and readily known from its definition or description just now set before us Sin being a transgression of Gods Law which is not only holy and just as made and given by an holy and just God but good also as it respects man for whom God made it according to the Text and Context and as 't is in Deuter. 5.29 and 6.24 with many other places I say sin being a transgression of Gods Law which was made for mans good the sinfulness of sin must needs lie in this that it is contrary 1. To God 2. To Man These then are the two Heads I shall insist upon to declare the malignity and wicked nature of sinful sin and both these are evident from the Law for by it as our Text speaks sin appears sin and by the Commandment sin clearly and undeniably becomes most exceeding hyperbolically or above measure sinful i. e. extremely guilty of displeafing and dishonoring God of debasing and destroying man and on both accounts justly obnoxious to and deservingly worthy of the hatred of God and man as to which I do heartily wish the issue to be that man may hate it as God doth who hates it and nothing else but it or to be sure he hates none but for it Of sins contrariety to God 1. 1 Sin is contrary to God Then the sinfulness of sin not only appears by but consists in this that 't is contrary to God yea contrariety and enemity it self in the very abstract Carnal men or sinners are called by the name of enemies to God Rom 5.8 with 10. Col. 1.21 but the carnal mind or sin is called enmity it self Rom. 8.7 and accordingly it and its acts are exprest by names of enmity and acts of hostility as walking contrary to

with works he hath made his Will and concluded all without him and his speech it may be fails him and then his main work and the conclusion the shutting up of the whole matter is in his thoughts so that when he comes into the new world and continues here and when he is going into the world to come his main employment is about and in his thoughts there he began and here he ends 7. God keeps an account of and will call us to account for thoughts as well as for words and actions he hath a book of remembrance written for them that think on his Name I and for them that think on their sins too with sinful thoughts There is no thought hid from him all things are naked and open before him with whom we have to do Heb. 4.13 or as the words may be read before him to whom we are to give an account God knows our thoughts afar off Psal 139.2 long before they came out into words or actions Deut. 31.21 So the father saw the Prodigal while yet afar off while but thinking to return yea he doth search and try the heart to this very end that he may give to every man according to his way Jer. 17.9 10. God will judge righteous judgment not according to appearance as men do as the man thinketh so is he and so shall he be judged man judgeth our inside by our outside our heart by our works but God judgeth our outside by our inside our works by our hearts and 't is therefore we should fear God and keep his Commandments because God will bring as every work so every secret thing to judgment whether good or evil Eccl. 12.13 14. When the Lord comes he will bring to light the hidden things of darkness and make manifest the counsels of the heart all the secret designs and projects of it 1 Cor. 4.5 and will judge the secrets of men by Jesus Christ as our Gospel teacheth Rom. 2.16 Oh think then that for thoughts thou must be judged and therefore make conscience of them for not only scientia divina Gods science or knowledge but conscientia humana mans conscience will be one of the books opened and a witness in that day according to which men shall be judged Well then what sayest thou or what shall I say to thee hast thou thought evil lay thine hand upon thy mouth Prov. 30.32 not only if thou have done foolishly but if thou have but thought evil lay thine hand on thy mouth i. e. be humbled and abased The vanity and vileness the folly and the filthiness of our thoughts should make us ashamed And lay thy hand on thy mouth for prevention also as persons when they cough lay their hand on their mouth lest any unsavory or unseemly thing should come from them so do thou for that which we say in our hearts we shall soon say with our lips if we lay not our hands on our mouth to stop the issue of vain thoughts from flowing out into and infecting our lips and lives our words and actions This Hive of Drones will swarm if thou lay not thy hand on the mouth This Cage of unclean birds will be open and they will take their flight thy thoughts will run wast at least like water beside the Mill if thou keep not a strong hand over them Oh keep thine heart with thine hand with mighty power and suppress sinful thoughts as well as keep them from expressing themselves In relation hereunto take these directions for thine help and assistance for know this that of thy self thou art not sufficient to think one good thought nor to subdue one evil thought 1. Humbly make thine address and supplication to God in whose hand thy heart is and to whom alone heart-heart-work doth belong he only can search it cleanse it new-make and keep it Pray to God not only that past ones may be forgiven but that thy future ones may not need forgiveness beg him to new-make thine heart and to create a clean one in thee Wouldst thou be rid of sinful thoughts pray against them lift up a prayer and cry out as St. Paul did against the Messenger of Satan and pray without fainting that if they be not removed yet his grace may be sufficient for thee Cry out as a Virgin would do in case of a Rape and God will hear the cry of the oppressed and them that groan Be often in spiritual ejaculations which will be as so many deadly darts to wound and kill sinful thoughts call in God to thy relief tell him thou canst not stand before these Troops and Armies that defie Israel and Israels God and beg him to vindicate his own Name by his own Power as he can easily do for not only the heart of Kings is in his hand but he is the King and Ruler of all hearts and can by his Word command them into and keep them in order and obedience Then 2. Do as holy David did that he might be more holy hide the Word of God in thine heart that thou mayst not sin against him Psal 119.11 apply the plaister to the sore place the heart is the seat and center of sin apply the Word there lay it up and 't will rout and root out these Canaanites and Daughters of the Land that are a grief of heart unto thee Sin is in the heart hide the Word there as in ambush to cut it off upon the first appearance of it The Word of God is the sword of the Spirit and there 's none like it to wound and kill sin withal 't is one of the weapons of our warfare which is mighty through God to cast down and cast out wicked imaginations 2 Cor. 10.4 5. put on therefore this and the whole armour of God that thou mayst be strong in the Lord and in the power of his might Eph. 6. He is a God that works wonders even in this matter and of this kind by his Word and Spirit hide this Word then which is the sword of the Spirit and by which he atchieves such glorious conquests over hearts and thoughts 3. Begin the day with thoughts of God and good things let not fancies and vain imaginations get the start of thee in the morning fancy and we were Play-fellows many a year before we knew what reason and understanding was our child-hood and youth was vanity and you know that many times there 's such an intimate acquaintance and familiarity gotten by School and Play-fellows that its hard to break it off but fancy and imagination these childish things which yet have strong bold of and strong holds in us must be cast off before our thoughts will become obedient to Christ as the Apostle tells us 2 Cor. 10.5 and therefore mount up with the Lark begin with God think much and often that he sees and observes thee Cave tibi spectat Cato this will awe thee as it did them Psal 44.20 21. and so it did David Psal

when the Angel of Ephesus left his first love he left also his first works Rev. 2.4 5. When love grows cold practice becomes dead Prov. 26.13 14 15. the slothful man saith there is a Lyon in the way ask him why do not you arise and walk with God why do not you go forth and serve God Oh saith he there is a Lyon in the way there is danger in it when this is but his conceit as 't is vers 16. as the door turneth upon the hinges so doth the slothful upon his bed how is that why first one way then another he cannot rest on his bed of idleness and yet is loth to rise and therefore turns him to this and t'other side and if after much ado and many a yawn he get up then he hides his hand in his bosom 't is cold weather and he is grieved to bring it twice to his mouth though it be to feed himself This is the guise of idle and sl●thful people yea Professors we are to do what we do with our might and how can that be while our hand is in our bosom for shame take it out for as he that having put his hand to the plow looks back so he that puts not his hand to the plow will be found unfit for the Work and Kingdom of God he shall beg in harvest but have nothing In the great day of recompense these slothful ones will learn to pray and beg saying Lord Lord open to us but they shall have nothing viz. of that which they beg no door opened to let them into the House of God where is bread enough I remember I said that sins of omission made way for sins of commission and 't is but too true Johs friends hearing such unsaint-like language from him as cursing concluded that he omitted praying thou restrainest prayer from God Job 15.4 When men neglect Duty they do usually fall into sin to carry on this by the story of the slothful see Prov. 24.30 I went by the field of the slothful and what did he observe Lo it was all grown over with thorns nettles covered the face thereof and the stone-wall was broken down alas Eden becomes a wilderness and Paradise a desart the poor soul is under the curse it brings forth grieving thorns and pricking bryars and stinging nettles and is again nigh unto more cursing for bringing this forth Heb. 6.8 Sin comes on by degrees it seems modest at first do but omit then it grows bold and bids thee commit and so from omission to commission till at last the man become a man of sin and a son of perdition vir perditus an hopeless desperate lost and undone man Yet again to shew the worst of it which follows hereupon such persons are frequently given up as Rom. 1.21 their first sin was not glorisying God as God and then not being thankful they became vain being vain they were darkned thence they became fools and so on to abominable Idolatries and at last it came to this that God gave them up vers 24. Oh the danger of sins of omission one makes way for another and thence they proceed to commission till they be given up and cursed 5. The more knowledge of any Duty we have the more clear 't is and the more we are convinced of it the more is the omission of tha● Duty aggravated the clearer the light is th● greater the sin of not receiving it this is the condemnation Joh. 3.19 If Christ had not come their sin had not been so great but now not to believe is to be without excuse Joh. 15.22 24. If God had not told us what we ought to do we might have made excuse and said Had we known better we would have done better but God hath shewn thee O man what is good Micah 6.8 and that not only by his Works but by his Word and if the knowledge of him by them only aggravated their sin as it did Rom. 1.21 how greatly will their sin be aggravated that neglect so great Salvation which at first was preacht by the Lord Jesus Christ and afterward confirmed by them that heard him God bearing them witness with signs and wonders divers miracles and gifts of the holy Ghost as 't is Heb. 2.3 4. To him that knows to do good and doth it not to him it is sin a great sin an hainous sin sin with a witness It may be sin to another that knows not to do good but not so great a sin as 't is to him that knows and therefore he that knew not his masters will was beaten but with a few stripes but he that knew it and did it not was beaten with many Luke 12.47 48. The Jews had wont to abate one of the forty stripes which the Law allowed and that to St. Paul as much as they hated him for of them twice he received forty stripes save one 2 Cor. 11.24 But he that knows his masters will and doth it not nor prepares himse●f shall be beaten with many stripes with the full number without abatement or mitigation the total sum of the Law shall be inflicted on him 6. Sins of omission if in the view of others are evil examples as sins of commission are a man may do a great deal of hurt by not doing good we are commanded to let our good works shine before others Mat. 5.16 and to be examples of faith and charity unto others to be presidents of good works Titus 3.8 for so the word signifies in that place The world is led by the eye as much if not more then by the ear and are as much prevailed with by examples as they are by precepts and are on the other hand very inclinable to think that they may do what others especially their betters do if rich men give but little others that are not so rich and yet able to give think they may be excused if they give nothing to the poor If the parents neglect prayer the children scarce think it their duty to pray As 't is an excellent thing to be an examplary Christian it shews that Religion is practicable and tolls men on 't is a dull Jade that will not follow and strive to keep pace when another mettled horse leads the way So 't is sad to be an examplary sinner for such an one hath more sins to answer for then his own even them of other men that were committed by his example 'T is a common plea such learned and knowing men do so and so and why may not I Oh follow not a multitude how mighty wise soever to do evil let us therefore provoke one another to love and good works by our example let us not only shew but lead the way 7. Consider this sins of omission are sins which God hath severely judged men for in this world and for which he will judge men in the great day 'T is observable how severe God hath been to them that have omitted what he

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 Pa●ticular●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 temp●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

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

Heb. 12.1 the bad that we may not sin by commission of evil 1 Cor. 10 6.-11 Abrahams faith Moses's meekness Jobs patience c. they are examples for us to follow that we should tread in their steps Ananias and Saphira's lying Judas his covetousness and Apostasie c. are written for our example that we might hear and fear and not do so wickedly 6 The Experiences that any have had of Gods goodness and their own deceitful and evil hearts and what they have suffer'd by sin do all bear witness against sin Hath God been so and so good and are ye so foolish to requite the Lord evil for his goodness which should have lead unto repentance Deut. 32.6 God was angry with Solomon because he departed from the Lord God of Israel who had appear'd to him twice 1 Kings 11.9 we should draw inferences as Ezra did Ch. 9.13 14. After all that is come upon us for our evil deeds seeing thou hast punisht us less then our iniquity deserves and hast given us such a deliverance as this what then what ●●e is there to be made of it shall we again break thy Commandments Oh no! wouldst thou not be angry with us till thou hadst consumed us Oh yes we could expect no other Hast thou had so many experiences of a deceitful heart what and yet so foolish as to trust it Prov. 28.26 'T is sad and dangerous sinning after experiences Heb. 6.4 5 6. It s impossible very difficult at least morally impossible for those that have been enlightned and have tasted of the heavenly gift c. to renew them again to repentance if they fall away thou hast had many an aking heart for sinning already oh sin no more least a worse thing come unto thee Having such a Cloud of experimental witnesses let us lay aside the sin that so easily besets us If you ●in against these witnesses these witnesses will witness against you and aggravate your condemnation Let us therefore say to our sins as Ephraim to his Idols with a great indignation get ye hence what have we any more to do with you That I may draw to a conclusion 7 There is but one witness more 7 Sin it self confesseth its sinfulness that I shall produce against sin and that is sin it self I shall evince that sin proclaims its own sinfulness 1 By its names which it cannot disown 2 By the Arts which it owneth and useth to disguize it self 1 I shall consider sins names which sin cannot deny but confess to be its proper names of which I shall instance but two 1 'T is as 't is called the work of the devil 2 'T is defiling polluting and pestilential filthiness worse then any Plague-fore 1 Sin is the work of the devil 1 Joh. 3.8 with 5. not that mans sin is not of himself or only of the devil but that sin is that which the devil doth and tempts others to do so that to sin is to act and work like the devil he that sinneth is of the devil Man indeed is of God but the sinner is or sinful man is of the devil The devil was the first sinner and he that sinneth is of him as his child Joh. 8.44 He that doth the devils work is of the devil sinning is the devils trade and he that follows this trade is of the devil he lives a devillish a devils life The devil doth nothing but sin 't is his business and they that tread in his steps are of him and like him they are devils incarnate Particularly 1. To sin and live in sin is to do as the devil doth to be like him and conformable to him Sin is his work he is so evil and wicked that he is called emphatically and by way of eminence the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil and the wicked one 1 Joh. 2.13 Ch. 3.12 as if there were none evil or at least so evil as he yea the devils are not only wicked but called wickednesses in the abstract Eph. 6.12 and abstracts note Essences He sinned from the beginning and continneth sinning to this day and they that do imitate him in his work are his children as much as if they were begotten of him Joh. 8.44 ye are of your father the devil and his works his lusts ye will do he was and is a marderer he attempted it upon God but effected it on himself and man he is the Abaddon and Apollyon the murderer to this day Rev. 9.11 he is 't is true a lyar deceiver a tempter but he doth all these as subserving his name as a King for so he is called Rev. 9.11 his reigning sin which is a destroyer or murderer 1 Pet. 5.8 Now just thus 't is said of them that sin Prov. 8.36 they destroy their own souls they are selones de●se self-murderers Sin is devils work 2 He that sinneth doth not only do as the devil doth such work as he but he doth work for the devil he is servant and slave to the devil he worketh in the children of disobedience and they work for him he is their Prince and their God whose servants they are and whose work they do his servants ye are whom ye obey saith the Apostle Rom. 6.16 So then they that serve and obey the devil are his servants Sin is the service of the devil the work that sinners do for the devil Oh what wages are they like to have who serve such a Master though sinners defie the devil in words yet they deifie him in works and at last he will devillize them and bring them into like nature and misery with himself Sinners are led by him at his will like his dogs in a string when men are converted they are deliver'd from his power Acts 26.18 and they that apostatize or are excommunicated are deliver'd again to Satan so that in whatever state a sinner be a sinner whither Infidel Formalist or Apostate he is under the power of the devil doing his work and making work for his wages 3 He that sinneth as he is of the devil and doth the devils work so yet further he is a devil is so of the devil and so doth the devils work as to have the name of and to be called devil he is as the devil to God as a devil to himself as a devil to others S. Peter for one sin had the name of Satan Mat. 16.23 but wicked men are called devils Judas was a devil Joh 6.70 Sin made Angels devils and it makes men devils Traytors as Judas was to their Lord and Master Rev. 2.10 't is said the devil shall cast some of you into prison surely the devil did not appear in person to do it but by his instruments and agents devils incarnate Oh sinful sin the work of the devil Let me here take occasion to offer to your view some sins which are especially said to be the devils sin and they that do them are of work for and are like to and called devils 1 Murther

first deceived and then slew St. Paul as he speaks Rom. 7.11 It pretends as Jael did to Sisera to bring milk and butter in a Lordly dish but the hammer and nail is in its heart and hand They that serve divers lusts are deceived as the Apostle speaks Titus 3.3 All the servants of sin are deceived not of sins wages but of sins promises and though they sport themselves while they play and nibble at the bait like silly fishes 't is but in their own deceiving for an evil heart hath deceived them 2 Pet. 2.13 and therefore the Apostle exhorts to take heed lest we be hardned through the deceitfulness of sin Heb 3.13 Sins first work is to deceive us and when it hath thereby drawn us in then it hardens and so destroys us But more particularly 1. Whether 1. Of Profit I shall evince that there is not nor can be any profit to man by sin can that be profitable that wrongs his soul Alas what doth it profit a man to gain the world and lose his soul Sin costs dear but profits nothing they make an ill purchase that buy their damnation What got Cain by killing Christ in his type Abel or Judas by selling his person surely he bought damnation dear though he sold his Saviour cheap Take your money saith he I have sinned that I have sinned made him weary of his gain and life he got Hell or as the saying is Devil and all What profit have any by that whereof they are ashamed Rom. 6.21 All the works of darkness are unsruitful as to any good Eph. 5.11 but good works are profitable Titus 3.8 Sin is a very chargeable thing it cannot be maintained without great cost Men might build Hospitals at cheaper rates then they can maintain their lusts some mens sins cost them more in a day then their families do in a week perhaps in a year Some starve their families to feed their lusts which have turned many an house out of door and brought great Estates to a morsel of bread beside what comes hereafter Lusts consume health and wealth Prov. 5. Gluttony Drunkenness Uncleanness are costly and chargeable sins Object But it may be said true these are as you say costly sins indeed but what say you to Covetousness that frugal and thrifty that saving and getting sin I answer That Covetousness and all its gets or saves is unprofitable For I pray consider 1. All is not gain that 's gotten I will tell you what a wise man saw and said Eccl. 5.13 There is a fore evil under the Sun namely riches kept by the owners thereof to their hurt here are riches and riches kept but alas 't is for the owners hurt and detriment better he had not had them or had not kept them did these profit him yes if hurt be profit not else Where is the profit he can shew you his hurt but not his profit They perish by evil travel and he begets a son but can leave him nothing for 't is not in his hand vers 14. while he had them he could not sleep for them vers 12. and his abundance made him poor perhaps 't was his crime that he was rich and some Vespasian or other mightier then he finding this sponge swell'd and full would needs squeeze him and leave him hollow and empty Stories tell us of times when Estates have been the greatest crimes persons have been guilty of though charged with malignancy or treason Or 2. Consider Covetousness it self may be a thief and rob men of the use and comfort of their own possessions the covetous man doth always need and is indeed the poorest man in the world Eccl. 4.8 There is one alone there is not a second he is a single man unmarried without a second-self yet there is no end of his labour yet saith he not for whom do I bereave my self of good observe it while he gets goods he bereaves himself of good yea of the good of his goods Is this profitable no 't is a sore travel● for he hath not power to eat thereof Eccl. 6.2 To fill his purse he starves his belly and grudgeth himself victuals 3. Consider that though you have much and use it much yet it will never satisfie and therefore must needs vex no satisfaction no prefit A mans aim is satisfaction Luke 12 1● but the eye is not satisfied with seeing nor the car with hearing Eccl. 1.8 Now if they cannot satisfie the senses much less the souls of m●n Eccl. 6.7 and which addeth to the vexation the love of money increaseth faster then the money so that Eccl. 5.10 11. he that loveth silver shall not be satisfied with silver nor he that loves ●●●ndance with increase Well it may be thou 〈◊〉 say none of these are my cases if not 〈◊〉 4. Consider that which must be thy case thou 〈◊〉 not carry away one penny of thy estate with thee and where 's the profit then what thou leavest behind thee is none of thine but thou dyest the poorer for leaving thy riches behind thee and having not laid up thy treasures in Heaven 1 Tim. 6. The rich man said to his soul thou hast goods but thou Fool saith our Saviour thou must die to night and whose shall they be not thine What dost thou get by all thy gettings to leave them all behind thee and it may be to them whom of all men thou wert most unwilling should enjoy them Psal 39.6 Eccl. 2.18 21. To go naked out of the world is a sore evil and no profit Eccl. 5 15 16. If thou enjoy all to thy dying day yet then thou losest all and it may be dost not only lose it but lose by it riches profit not in the day of wrath and surely that cannot be worth much while we live that will be worth nothing when we dye Beside there is no man in more danger to lose by getting then the covetous man who is in the ready way to lose his soul for the love of money is the root of all evil which while some have coveted after they have gotten nothing by it but the loss of their souls being drowned in perdition 1 Tim. 6 9 10. And truly take it here for the present while ●is in its best the pains of getting the cares of keeping and fear of losing eat out the comfort of having so that all must subscribe to what our Saviour said Luke 12.15 a mans life neither the length health or comfort much less the happiness of a mans life consisteth in the things he enjoyeth in this world life needs more and better things Oh what sil●y foolish things are sinners to place the good of profit in that which is not only unprofitable but chargeable to pay so dear a price for so vile a commodity to pay after the rate of Heaven and be put off with Hell We laugh at the simplicity and childishness of little ones that will part with gold for a toy for a new-nothing