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world_n	grace_n	teach_v	ungodliness_n	2,208	5	11.7915	5	false

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

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 ●●●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 Ti● 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 tha● 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 wi●e man teacheth Eccl. 12.13 14. and the Apostle speaking of the day of judgment says knowin● 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 1●.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

been said and to bethink you what an ugly and abominable thing sin is The worst of Evils worse then the worst of words can express it to be I have shewn you how contrary 't is to God and man for proof whereof I have brought witness from Heaven Earth and Hell I have shewn you how dear it cost Christ Jesus who dyed for it and how dear it will cost you if you live and dye in it Stand in awe and sin not lay up the Word of Gods Command Promise and Threatning that you may not sin against him take heed of sinning for at once you sin against God and your own souls I have entred your closets and your hearts to tell you of your secret sins I have told you of and warned you against the sins of your lips and of your life I have told you of your Shop and Calling-sins that you might beware and what shall I say or do more for you I have preacht to you pray'd and wept for you I have shewn you the way of repentance faith and holiness and were it to dye for you I hope I should not account my life dear to me that I might save your souls by losing it Oh let me again intreat beseech and beg you for Gods sake and your souls sake not to sin these things are written that ye sin not but as 't is Jer. 13.15 16 17. Hear ye and give ear be not proud for the Lord hath spoken give glory to the Lord God c. But if ye will not hear my soul shall weep in secret places for your pride and mine eyes shall weep sore and run down with tears If you hear not you make this sad work for me and others that teach you but alas much sadder for your selves you make us weep on earth but you if you repent not will weep in Hell I beseech you therefore learn what the grace the saving grace of God teacheth you to deny all ungodliness and worldly lusts to live soberly righteously and godlily in this present world Titus 2.11 12. or as 't is in Luke 1.75 to serve the Lord in righteousness and true holiness all the days of your life and as 't is 2 Cor. 7.1 Having these promises which according to 2 Pet 1.4 are the greatest and precious let us cleanse our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God Shall we commend holiness in them that are dead and not like holiness in our selves while we are alive Holiness is the beauty of Earth and Heaven without which we cannot live well on Earth nor shall ever live in Heaven certainly they that jeer and scoff at holiness and rejoyce that they are none of the holy ones they do as if they should make Bon-fires ring the Bells and give thanks that they shall never be saved for if they be not holy saved they cannot be or as one words it they that shall be in Heaven will be in no danger to be derided for the sake of piety for those that deride it will not be admitted there And as for the wicked God will turn them into Hell and all the Nations all them of any Nation that forget God Psal 9.17 Poor Soul think a little yea think much of the great day of thine accounts Gods judgment which though thou put far from thee yet it will surely come and wo unto thee if it overtake thee unawares and as a thief in the night 1 Thes 5.3 4. Seeing this may be and that will be Oh what manner of persons ought we to be in all holy conversations and godlinesses as 't is in the Greek 2 Pet. 3.10 11. What shall I say more I will shut up all with what was long since excellently spoken by a great Doctor in our Israel and which is worthy to be written in the hearts of all men and to be often before their eyes and in their thoughts 't is this At the last saith he there will come a day when all mankind shall be summon'd naked without difference or degrees before the same Tribunal when the Crowns of Kings and shackles of Prisoners when the Robes of Princes and the rags of Beggars when the Gallants Bravery the Peasants Russet the Statists Policy the Courtiers Luxury and the Scholars Curiosity shall be all laid aside when all men shall be reduced to an equal Plea and without respect of persons shall be doomed according to their works Then those Punctoes and Formalities Cuts and Fashions Distances and Complements which are now the darling-sins of the upper end of the world shall be proved to have been nothing else but well-acted vanities Then the Pride Luxury Riot Swaggerings interlarded and complemental Oaths nice and quaint Lasciviousness new-invented Courtings and Adorations of Beauty the so much studied and admired sins of the Gallantry of the world shall be pronounced out of the mouth of God himself to have been nothing else but glittering abominations Then the adulterating of Wares the counterfeiting of Lights the double Weight and false Measures the courteous Equivocations of men greedy of gain which are now almost woven into the very Art of Trading shall be pronounced nothing else but Mysteries of iniquity and self-deceivings Then the curious subtleties of more choice Wits the knotty Questions and vain strife of words the disputes of Reason the variety of Reading the very Circle of general and Secular Learning pursued with so much eagerness by the more ingenious Spirits of the world shall be all pronounced but the thin Cob-webs and vanishing Delicacies of a better temper'd Prophaneness And lastly Then the poor despised Profession of the power of Godliness a trembling at the Word of God a scrupulous and conscientious forbearance not only of oaths but of idle words a tenderness and aptness to bleed at the touch of any sin a boldness to withstand the corruptions of the times a conscience of but the appearances of evil a walking bumbly and mournfully before God an Heroical resolution to be strict and circumspect to walk in an exact and Geometrical Holiness in the midst of a crooked and perverse generation which the world esteems and scorns as the peevishness of a few silly unpolitick men shall in good earnest from the mouth of God himself be declared to have been the true narrow way which leadeth to Salvation and the enemies thereof shall then when it is too late be driven to that desperate and shameful confession We fools counted their life madness and their end to have been without honour how are they now reckoned among the Saints and have their portion with the Almighty Consider what hath been said and the Lord give thee understanding in all things 2 Tim. 2.7 FINIS

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

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

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