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 ...

To all that were Hearers, and to all that shall be Readers of what's con∣tained 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 order∣ed it, that while we are on this side the Grave, such Graces (as suppose Suffer∣ing, and are preparative to Glory) should be most exercised by us, which are to act their part, and to have their conti∣nuance 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 righte∣ousness, 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 conti∣nual 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 consequent∣ly patience) shall be at an end, as to good and holy men.

It cannot therefore but be hugely useful and advantageous toward the ex∣citing, exercising, promoting and per∣fecting of these Graces, to know what an exceeding sinful thing sin is; not on∣ly

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 pra∣ctis'd, and that they are not in a capa∣city to be, till sin appear to us, as it did to S. Paul, an exceeding sinful, deceit∣ful, 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 e∣verlasting gratitudes for their delive∣rance 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 Eterni∣ty, 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 be∣fore (both which I fear are (alas!) but too much forgotten) we should consi∣der 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 remem∣bred mercy, yet we in the midst of mer∣cy 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 fie∣ry 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 tres∣pass, 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 Com∣mandments, 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 con∣sumed us; so that there be none (as hi∣therto 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 'tis at present the reproach, 'twill 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 toge∣ther, 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 discou∣ragement to their Successors to do so too, no more then 'twas to S. Luke (Ch. 1.1, 2, 3.) to write the Gospel, of which others had written before him: And indeed, what is the Go∣spel 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 some∣where 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 im∣prisoned. Beside, what Ausonius tells us, ••••us plus alio invenire potest, nemo-om∣nia is a very great truth, one may find

out more then another, but none will or can find and speak out all, so exceed∣ing broad are the commands and truths contain'd in the sacred Scriptures, be∣yond any others: Though therefore I think it no disparagement to me to ac∣knowledge, that I have perused others, and profited by them, yet I may (with∣out vanity or ostentation) say, that I have not only handled this Subject in ano∣ther manner, but that I have also spo∣ken to other things, then any hath done that I have yet met withall; and do not doubt, but much more may be said then hath been by me, any, or all that have written on this Theme.

As to the sinfulness of sin (the Subject of the Treatise) I have indeed handled it most largely, as 'tis against Mans good and happiness, it being most pro∣perly the intent and scope of the Text; and God is so condescending, that he is pleased to treat man as a self-lover, and so to gain him, and win him by his own advantages; yea, he seems by his pa∣tience to have a concern for mans Salva∣tion, beyond his own vindication in this world, as the Apostle gives us to be∣lieve,

2 Pet. 3.9. And truly, this vouch∣safement, self-denial, and humbling of himself, is so great and rich a goodness, that it most forceably leads and draws us to repentance, Rom. 2.4.

As to the stile, I have not minded any curiosity, for I am still of my former opinion, that that eloquence doth injury to things, which draws us to observe it, seeing words are only for the mat∣ters sake, and should not hinder but help its promotion; fine expressions (according to what's said by a Learned and Eloquent person) fine expressions are but like the gawdy and guilded frame of a Looking-glass, which ac∣quaints us not with our faces and fea∣tures, The genuine use of a Looking-glass: yea many times the richness of the frame, doth so much amuse and da∣zle the eyes of some childish persons, that they are regardless of any thing else: The Rhetorick diverts men from attending the more concerning, the in∣structive part of a discourse; yea, ma∣ny that pretend to be Criticks, make lit∣tle other use of Sermons and good Books, then to censure or to applaud

the contrivance, and the phrase, with∣out minding the Doctrine, or caring to rectifie what hath been discover'd to them to be amiss: 'Tis no commend to a Preacher to be more sollicitous to make his expressions, then to make his Hearers good: There must be no flattering of sinners; we must rather endeavour they may condemn themselves, then applaud us; and 'twill be more joy to a good Divine, to hear the peoples sighs for their sins, then to hear their praises of his Sermon, and that they follow his counsel, then that they admire his lan∣guage: We must not speak against sin, to shew an art of declaiming, a skill of speaking Oratoriously, but to exercise our own, and to provoke others to ex∣ert their hatred against it; and 'tis to be fear'd, that when the best of men have done their best and utmost, there will yet be too many that read pious books with less reverence and concern then a Romance, or a Play, being more for the Rhetorick then Divinity, for the wit then worth (which is to say) the shadow then substance of discourses; and (as the forementioned excellent person sig∣nificantly

expresseth it) If a devout book have not good store of witty passages, some Readers will not mind it at all; and if it have, they will mind nothing else. And this experience confirms. But whatever Readers this Book meet with, I have en∣deavour'd that it may profit (and so far please) them, that I hope they will find nothing worthy of their displeasure, but the thing I write against. I have com∣mitted it to God, and beg'd his blessing, that it may be of use, to teach men to profit hereafter by their hitherto loss, and get something by reading, which they can never do by committing of sin.

But not to detain thee much longer, I entreat thee to remember, that this world is but a glittering and pompous vanity, a thing that 〈…〉〈…〉 u∣sing, and will not reach beyond the grave, and perhaps will not last so long, for the lust and fashion of it pass, yea, take them wings, and fly away. Re∣member that sin leads no where but to hell, the place and Element of torment. Remember that ere long Death will ar∣rest thee, and carry thy body to the dust and Dungeon of the grave, and (if thou

die in thy sins) thy Soul to Hell and Damnation. I entreat thee therefore to exercise thy self unto, and in the power of godliness, and do not live as if the practise of Piety were nothing but a Book of that Name. Alas, what is't to have Religion in thy Bible, in thy head and tongue, and yet have none in thine heart and life! Do but think what thou wilt say or do when thou comest to judg∣ment, as Solomon tells the young man, Eccl. 11.9. Take the course which thou canst own, and justifie in that day, and do what thou wilt, and then I am sure thou wilt not dare to do any thing but what thou oughtest; for who can an∣swer for one of a thousand, or for but one sin!

As for any of them (yet alive) that were Hearers, and shall now be Readers of what's contain'd in the following Treatise, I crave leave to tell them, that they have it double, as Precept upon Precept, and line upon line, and God seems to send it to them the se∣cond time, that it may do more good upon them then it did at first, that the repetition and calling of it to remem∣brance,

may do more then the preach∣ing of it did, though I know, blessed be God, that it was not then deliver'd and heard without good effects on many, and, I hope, on more then I know of. That God may be glorified, and the Readers may profit by it, is much the prayer, as 'twill be much the joy and rejoycing of my Soul, whatever cen∣sures may be past upon me,

Ralph Venning.