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 ...

The Application and Improvement of the Do∣ctrine of Sins sinfulness.

1. [unspec 1] By way of Inference for our Information in several things; as first in general, That Sin is the worst of Evils, the evil of evils, and indeed the only evil; nothing is so evil as, nay, nothing is evil (properly) but sin, nor in comparison of it. As the sufferings of this present time (of our life which are upon us) are not worthy to be compared with the glory that shall be revealed in us; so neither the sufferings of this life or that to come, are worthy to be compared (for evil) with the evil of sin: No evil is displeasing to God or destructi••e to man, but the evil of sin. 'Tis worse then affliction, then death, then De∣vil, then Hell; affliction is not so afflictive, death is not so deadly, the Devil not so devil∣ish, Hell not so hellish as sin is; and this will help to fill up the charge against its sinfulness, especially as it is contrary to and against the good of man.

These four Evils that I have named are terri∣ble indeed, and from all which every one is

ready to say, Good Lord deliver us; yet none of these are, all of these are not so bad as sin, and therefore our prayers should be more to be deli∣vered from sin; and if God hear no prayer else, yet as to this we should say, We beseech thee to hear us, good Lord!

1. [unspec 1] 'Tis worse then any evil of affliction; there are afflictions of several sorts, and they are all called Evils: is there any evil (of what sort, or kind, or quality soever) in the City, and I have not done it? Amos 3.6. (God, you see, will owne himself the Author of it, but not of sin, that's a bastard of someothers be getting and breeding, the evil of plagues and afflictions are of Gods bringing, though of sins deserving) now indeed no affliction seemeth to be (or is) joyour for the present, Heb. 12 11. but though they are not to be desired, yet they may be endured but sin is neither to be desired nor endured: any sin is worse then any suffering, one sin then 〈◊〉〈◊〉 suffering, the least sin then the greatest suffering What (you will say) is it worse then to be whipt, to be burnt, to be sawn asunder, &c yes, by a great deal, as appears by what our Sa∣viour saith, Mat. 10.28. fear not them that can kill, but fear him that can damn, q. d. 'tis bet∣ter to be killed then to be damned, We ma•• more easily suffer from men, then sin against God. One may suffer and not sin, but 'tis impossible to sin and not suffer. They that avoid suffering by sinning, sin themselves into worse suffering. Th•••• seems to be clear enough; yet because truth are seldom well improved till they be believed and are seldom believed till they are well pro∣ved,

I shall therefore make this out more fully, That sin is worse then suffering, first by this Ar∣gument in general: because Sin is all evil, only evil, and always evil, which no affliction is nor can be; in my flesh, saith the Apostle, there dwelleth no good, no not the least, and this is ever present with me; this cannot be said of afflictions, that there is no good in them, that they dwell in and are always present with us: there are some lucida intervalla, Sun-shines in Winter. One may say, 'twas good that I was afflicted, Psal. 119.71. 'tis good to bear the yoke in ones youth, Lam. 3.23. but one can never say, 'twas good that I sinned, no, though 'twere but in my youth, Eccl. 11.9. & 12.1. All things may be corrected and made to work for our good, and we can say, not only God that afflicted me was good, but the affliction wrought for good, 2 Cor. 4.17. but we can never justly say, that sin did us good. Many can say (periis∣sem nisi periissem) I had been undone had I not suffered; but none can say (periissem nisi pec∣cassem) I had perished if I had not sinned; no, no, 'tis by sin we perish and are undone: many have thankt God for affliction, but never any for sin. Some indeed mistake that place, Rom. 6.17. as if the Apostle thanked God that they were sinners, no by no means; but he thanks God that they who once were sinners, were be∣come obedient to the Gospel: and the proper sense and reading is, Thanks be to God, though ye were the servants of sin (in time past) yet (now) ye have obeyed the form of Doctrine which was delivered to you, or (as the Margine

and Greek) whereunto ye were delivered. Sin of it self is neither good before nor after its com∣mission, 'tis not good to be committed, nor good after 'tis committed, nor doth it do us any good, but hurt all our days; but other evils, though we cannot call them good before, and so desire them; yet we can call them good after, and so thank God for them.

More particularly. 1. Suffering may be the object of our choice, which sin cannot be; for that which is evil, and can be no other (and so is sin) cannot be the object of our volition and choice, 'tis contra-natural. If men did not call evil good, and good evil, they could never love the evil, nor hate the good: nor can fin be cho∣sen as a means to a good; for as 'tis evil and no∣thing else, so it doth evil and nothing else. But now affliction, though not chosen for it self, yet for an end (a good end and effect of it) may be chosen, yea, and rather then sin; it may be cho∣sen, though no other good thing should follow then this, that one did no evil. Instances we have of this, as the three young Worthies, Dan. 3.17. whose gallantry of spirit was such, that though they should not be delivered by their God, yet they would not (they were holily wil∣ful) they would not sin against their God, nor so much as demur, deliberate, or take time to consider, whether they should suffer or sin, twas past dispute with them, brave and noble Souls that they were. The like we have of Daniel himself, Chap. 6. and of St. Paul in Chap. 20, 21. of the Acts, of which I spake before; I shall therefore only adde this to it, which is ob∣servable,

That when he speaks of his afflictions, he calls them light, 2 Cor. 4.17. but when of sin, he speaks of it as a burden that prest him down, and made him cry out, Wretch that I am! and again, we groan being burthened, 2 Cor. 5. Moses his choice is famous and celebra∣ted all the world over; for 'twas not made when he was a Child, but when he came to (forty) years of age: and he preser'd suffering, not only before sinning, but before honours, riches, and pleasures, accounting the worst of Christ (Reproaches) better then the best of the world. There is one Instance more which is more then all the rest, and that is of our blessed Saviour, who had the greatest offer made him that ever was made, and though tempted, and suffer'd by being tempted; yet he scorn'd and abhorred to sin, Math 4. yea, he endured the Cross, and despised the shame, Heb. 12.1.—4. he met the Cross, shame, and pain, and as an addition, the contradiction of sinners; yet all this he endured, rather then he would sin, for vers. 4. 'twas striving against sin: And when St. Peter would have him decline suffering, he calls him Satan, and said as to him, Get behind me, Satan: reaching us this, That 'tis better to suffer then to sin.

2. We may and ought to (not only chuse suffer∣ing, and not sin, but) rejoyce in suffering, and that with all j••y, and (in the highest degree) glory in tribulation; but sin is matter of shame and grief, not of joy. James 1 2. account it all joy, not simply joy, or a little joy, but all joy, matter, of glory, when you fa••l into di∣vers

temptations, that is, tribulations, as Saint Paul speaks Rom. 5.3. they were temptations for tryal of faith, and the tryal thereof is the furnace of affliction, Isa. 48.10. with 1 Pet. 1.6.7. Now if any glory in their sin, and pride themselves in that as a glory, they glory in their shame, Phil. 3.19. yea, if we do but fall into sin, 'tis matter of grief and shame: so that suf∣fering is as far to be prefer'd before sin, as joy is before grief, and glory is beyond shame; to which this also may be added, That God him∣self takes pleasure, joy and delight in the tryals of good men; for though he delight not to grieve the children of men, yet, Job 9.23. he laughs at the tryal of the innocent; and in this sense many un∣derstand that Text. God laughs not at them as at the wicked, by way of derision and scorn, but by way of pleasure: just as a Commander in War rejoyceth when he puts a Party, of whose valour and skill he is confident, upon some dan∣gerous service: though he knows that some of them must bleed, and perhaps dye for it, yet it pleaseth him to see such ingaged in it. Thus God laughs at the tryal of the innocent, for he sees they are men that will bide a tryal; as the excellent Expositor on the Book of Job expres∣seth it, with much more to this effect. God took pleasure in the sufferings of Christ (as Christ himself also did) and so he doth in the sufferings of his people, as he did in Jobs, of whom God makes his boast to the Devils face, that he still held fast his integrity, though he were afflicted by the Devil, who moved God against him to destroy him without a cause, Job 2 3. upon

which an ingenious and eloquent person speaks thus: Surely one may call him more then happy Job, since if, as David tells us, the man is happy, whose sins God is pleased to cover; what may that man be accounted, whose graces he vouchsafeth to proclaim? God then (we see) takes pleasure in and laughs at the tryal of such his Champions and Heroes: The H••athen Moralist (Seneca) ventur'd to say, That if there were any specta∣cle here below noble enough, and worthy to en∣tertain the eyes of God, it was that of a good man generously contending with ill fortune (as they used to phrase) afflictions and sufferings. But now, when men sin, he laughs them to scorn, if his sons and daughters sin, it provokes him to grieve and be angry; but the sins of others pro∣voke him to laugh at and to hate them, Psal. 2.4, 5 Psal. 37.13. and which is better to suffer and please, or to sin and grieve God? to under∣go that which by patient suffering of it, will rejoyce and glorifie God, and give him occasion to magnifie us too? or to do that which will provoke him to be angry with us till we be con∣sumed, and then laugh at our calamity? Prov. 1.26, 27.

3. There are many blessed incouragements given us to suffering, none to sin, but all manner of discouragements against sinning: all incou∣ragement and no discouragement to suffering; all discouragement and no incouragement to sin. As, when we suffer for God, God suffers with us; but when we sin, God suffers by us: In all their (his peoples) afflictions he was afflict∣ed, he sympathized with them, Isa. 63.9. Heb.

4.15. but when he speaks of sin, 'tis Saul, Saul, why persecutest thou me? Sauls sin persecuted Christ Jesus, Acts 9.4. God complains of their iniquity, as a burden, as if they made a Cart of God, and loaded him with sins as with sheaves, Amos 2.13.

Again, when we suffer for God, he hath pro∣mised to help and assist us with counsel and com∣fort, with succour and support; but when we sin, God leaves us and withdraws his presence and consolations; if Jacob be in the fire or wa∣ter, God will be with him, Isa. 43.1, 2 but, saith God, if you forsake me, I will forsake you. 1 Chro. 18 9. & 2.15.2. Sin is a forsaking o•• God, and sin makes God forsake us: now which is better, to have God with and for, or against us? if God be for us, it matters not who be against us, Rom. 8.31. but if God be against us, and depart from us, all is Ichabad, 1 Sam. 4.21, 22. Job 34.29.

Yet once more, sufferings for God are eviden∣ces and tokens of his love, and that we are his children and darlings, Heb. 12.6-8. but sin i•• a proof that we are not born of God, 1 Joh. 5.18, 19. but are children of wrath, and heirs o•• the Devil and Hell. Thus the incouragement to suffering, and discouragements to sinning speak sin the worst evil.

4 Suffering, though for sin, is designed to cure us, and kill sin; surely the remedy is better then the disease; but sin kills us, and doth strengthen sin: they that adde sin to sin, feed it, give it nourishment, and new life, and strength, its adding fuel to the fire, which sufferings are to quench and put out.

Psal. 119.71. 'Twas good for ••e that I was afflicted, why? because before I was afflicted I went astray; affliction is better then going astray: the fruit is the taking away of sin, Isa. 27.9. yea, to make us partakers of his Holiness, Heb. 12.10. which is the end of the greatest pro∣mises, 2 Pet 1.4. 2 Cor. 7.1. So that God aims at the same thing in bringing threatned evils on us, as in making good promises, and making them good to us: Is not this better then sin, did that ever do such kindnesses for us? A as, its mercies are cruclties, its courtesies are injuries, its kindnesses are killing (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sic notus Ʋlysses?) it never did (nor meant) us any good, unless men be so mad to think, that 'tis good to be defiled, dishonoured, and damned!

5. Sufferings tend to make us perfect, but sin makes us more and more imperfect. The second Adam was perfected by suffering, Heb. 2.10. ••u the first Adam was made imperfect by sinning; and thus it fares with both their seeds and children as it did with them, a sinner and with∣out strength, Rom. 5.6. a sinner and without God, without Christ, without hope, &c Eph. 2.12. But a sufferer after a while 〈◊〉〈◊〉 be per∣fected by the same God of all grace, who hath called him into eternal glory by Christ Jesus (a••d after his example) 1 Pet. 5.10. but the more a sinner, the more imperfect, and fitter for Hell.

6. Suffering for God glorifies God, 1 Pet 4.14. and calls on us to thank and glorifie God for it, vers. 16. but sin dishonours God: by

suffering the Saints are happy, vers. 14. being Gods Martyrs; but by sinning sinners are mise∣rable, as the Devils Martyrs, vers. 15. and which (I pray you) is better, to suffer for God, or for the Devil? to be suffering Saints, or Sinners?

7. Sufferings for God, Christ, and Righte∣ousness, adde to our glory (as well as they glo∣rifie God) but sinning adds to our torment: That suffering adds to our glory, see Mat. 5.10, 11, 12. 2 Cor. 4.17. Light afflictions work an exceeding weight of glory; but sin (which is ex∣ceeding sinful) works an exceeding weight of wrath and torment, Rom. 2.5. It heaps heap upon heap, load upon load, to make up a treasu∣ry of wrath: which then is the greatest evil (I speak to wise men, judge ye what I say) light affliction, or heavy sin? which is better, trea∣sures of glory or treasures of wrath? or which is all one, to suffer, or to sin?

Thus far I have evinced, that sin is worse then affliction: I, but it may be said, if we suffer not unto death, 'tis no great suffering, skin for skin and all a man hath will he give for his life, but to dye is dreadful; 'tis worse to sin: I shall there∣fore prove,

2. [unspec 2] That sin is worse then death: we use to say, of two evils chuse the least, now to dye is more cheap and easie then to sin: as Gods loving∣kindness is better then life, we had better part with this then that; so sin is worse then death, we had better undergo this, then do that, better submit to death, then commit sin, as I hinted be∣fore from Mat. 10.28. But let us compare them.

Sin is more deadly then death, viz. the sepa∣ration of soul and body, the dissolution of Na∣tures frame and the union thereof: this (which we call Death) is apprehended as a great evil, as appears by mans unwillingness to dye; men will live in sickness and pain, they will be in deaths often rather then dye once: and 'tis not only an evil in apprehension, but 'tis really so to hu∣mane Nature, for 'tis called an enemy, 1 Cor. 15.26. 'Tis true, death is a friend to grace; but 'tis as true that death is an enemy to nature; and there are four things in which death is evil, and an enemy to man, and in all these respects, sin is more an enemy to man then death.

1. Death is separating; it separates the near∣est and dearest relations, yea, that which God hath joyned together, man and wife, soul and body: it separates from Estates, Ordinances, &c. as I shewed before; thus death is a great evil and enemy; true, but sin is worse, for it brought death, and all the evils that come by death, and separates man (while alive) from God, who is the light and life of our lives. Death separates not from the love of God, that sin doth, Rom. 8.38, 39. Isa. 59.2.

2. Death is terrifying, 'tis (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the King of Terrors, Job 18.14. 'tis a grim Sir, a very sowre and tetrical thing: 'tis ghastly and frightful, for men are not only un∣willing but afraid to dye; but all the terror that is in death, sin puts there, 'tis the sting of death, 1 Cor. 13.56. without which, though it kill, it cannot curse, nor hurt any man: so that sin is more terrible then death, for without sin either

there had been no death, or (to be sure) no ter∣ror in death; when the sting is taken away by the death of Christ, there's no danger nor cause of fear, Heb 2.14, 15. and the Apostle look∣ing on the Prince of Peace, was not afraid of the King of Terrors, but could challenge and up∣braid it, 1 Cor. 15 55

3. Death is killing, but sin much more; death deprives of natural and temporal, but sin de∣prives of spiritual and eternal life; death kills but the body, sin kills the soul, and brings it u••∣der a worse death then the first, viz. the second: Men may kill us, but only God can destroy us, i. e. damn us, and that he never doth but for sin; so that sin is more ••i••ling then death is.

4. Death is corrupting, it brings the body to corruption, and makes it so loathsom, that we say of our dearest relations (as Abraham of Sarah when she was dead) bury her out of my sight; death makes every man say to the worm, thou art my mother, and to corruption and putrefa∣ction, thou art my sister, Job 17.14 But sin corrupts us more then death (for he that dyed without sin, saw no corruption) it defiles us, and makes us a stink in the nostrils of God and men, Gen. 34.30. the old man and its lusts are cor∣rupt and do corrupt us, Eph. 4.22. They corrupt our souls, and that which corrupts souls (the principal man of the man) is much worse then that which corrupts the body only; but sin cor∣rupts the body too while alive, intemperance, un∣cleanness corrupts soul and body; so that sin is even in this worse then death. Our Saviour tells the Jews, that their great misery was not

that they should dye, but that they should dye in their sins, Job. 8 21. intimating that sin was worse then death, and that which made death a misery; better dye in an Hospital or a Ditch then in sin; 'tis better to dye any how, then sin, and dye in sin, and therefore the Father told Eu∣doxia the Empress, when she threatned him, Nil nisi peccatum timeo, I fear nothing but to sin. And 'ewas a Princely Speech of a Queen, who said, She had rather hear of her childrens death, then that they had sinned. And they of whom the world was not worthy, being too good to live long, chose rather to dye then sin, Heb. 11. and many a good man (like S. Paul) desires to dye, because this dying will prove the death of sin. Sin is worse then death, yea, and,

3. [unspec 3] Sin is worse then the Devil: the Devil is inde••d a terrible Enemy, the evil and envious one, the hater of mankind, but he knows he can nor damn nor hurt men without sin: Sin can do that without the Devil, which the Devil cannot do without sin, and that is, undo men. God and the Devil are not so contrary as God and Sin; for the Devil hath something ••eft (viz.) a Being which was of God: but sin never was nor can be of God, he is neither Author of, nor Tempter to it, James 1.13. Sin made the Devil what he is (as a Devil) the Devil was not made so of God: as to man, the Devil ('tis true) doth now seek to devour him, but he cannot do it without sin, nor can he compel any man to sin. But,

1. Though the Devil tempt, 'tis man that sins. Temptations from Satan to si••, are not sins

nor the way to Hell; but the very temptations of sin are sins, the way to more sins, and so to Hell. A mans own lusts are more and worse tempters then the Devil, and the Scripture speaks as if a man were not tempted (nor indeed is effectual∣ly) till his lust do it, James 1.14. If a man were tempted by the Devil forty days, and yet with∣out sin as Christ was; yea, tempted all his days, yet if a man yield not, but the grace of God be sufficient for him, he may as St. Paul, glory in his infirmities, and triumph over the messenger of Satan, 2 Cor 12. The Devil gives over for a season, which sinful lusts scarce ever do; they haunt men more then the Devil doth, There is a scum of filthiness beiling or ••ubling up, when the Devil doth not meddle with us. Libera me à male homine meipso, was St Austins Prayer, and should be ours; for indeed, no man nor Devil is so bad to us, as evil-self is to us. The Serpent beguiled me, and I did eat, was no excuse; the Devil owed me a spight, and paid it, will not apolo∣gize; 'tis man that sins, and sin that damns, either of which the Devil cannot force upon man.

2. As sin is worse then the Devil as a Temp∣ter, and a worse Tempter; so sin is worse then the Devil as a Tormentor, and a worse Tormen∣tor. The Devil is cruel enough, a roaring Lion, and many times takes possession of men, and handles them most unmercifully, and will much more torment men in Hell (as I have shewn a∣bove) but all this while the Devil is without the spirit of a man; but sin is there, takes possessi∣on of, and torments that ••is a grief to be tempted

to sin, but 'tis a torment to be a sinner; and God doth more form when he pardons us, and more to our ease and refreshment, then if he did cast as many Devils out of us, as he did out of Mary Ma••••••••lene, or a•• whole Legion, as he did, Mark 5.9. Yea, in Hell, the gnawing worm of a guilty and upbraiding conscience doth more torment men then Devils do: 'Twould be a relief to a man in Hell, if he could but have peace in his conscience; or if he could say, that he were there without his demerit, and that his perdi∣tion were not of himself. But to eeke out this a little further, I say:

4. That Sin is worse then Hell; [unspec 4] Hell is but a punishment, Sin is a crime, which hath more evil then the punishment, and is that which made Hell the punishment thereof; yea, the greatness of this punishment argues the greatness of the crime, and the sinfulness of sin; Gods being glorified upon men in such a way, is a clear and full proof what an evil thing it is to sin against and disho∣nour a God, and consequently that Hell it self doth not so much hurt (no not to man) as sin doth. Hell indeed is a disinal place of horrour and torment, the extremity of suffering, but never had an existence till sin had; nor never could admit of such names as it doth, and such torments, if sin were not there. 'Tis storied as a Saying of Anselmes, that if Sin and Hell were set before him, and he must go through one of them, he would rather chuse to go through Hell then Sin: 'tis sin, 'tis sin, that's the worst of Hell, and worse then Hell: 'tis that which makes sinners cry out of the unhabitableness of devour∣ing

sire, and everlasting burnings, which are no terrour to righteous and upright souls, as 'tis, Isa. 33.14.15. 'Tis sin that makes Hell to be Hell; God was never angry, till sin made him so, his wrath was never kindled but by sin; now as sin made Hell, so the more sin, the more Hell, as Tyre and Sidon feel beyond Sodom and Go∣morrah. If there were no Hell but such as Cain and Judas felt within them, 'twere yet a great one; and they would tell you 'twere damnation enough to be a sinner, and to feel the horrors of a guilty and accusing conscience.

Yet a little more to shew, that Sin is the worst of Evils.

1. [unspec 5] There is more evil in it, then good in all the Creation, that is, it doth us more hurt then all the Creation can do us good; when we are sick or wounded, there are many medicinal Creatures that can help to recover and cure us; but of this evil of sin there is no cure by any or all the Creatures: 'twas too hard for that good where∣in we were created, and all created good ever since hath not been able to recover us from it: no, 'tis not but by God that we can be either pardoned or purged of it; all the Angels in Heaven could neither pay our debt for us, nor cleanse our hearts for us; and God himself doth new-make us, for mending would not serve our turn, and therefore mans recovery is called a new Creation, and the man, a new Man, creat∣ed, &c. Eph. 4. and 'twas Davids prayer, create in••••••e a clean heart, Psal. 51. Sin is an evil past the skill and power of all the Creation to cure and cleanse.

2. There's no evil but this to be repented of: God allows us to sigh and groan, to mourn and lament at other evils; but for this he calls for and requires repentance, which is a severe thing, full of rebuke and disgrace to man, though it be a grace. How great is that evil for which a man must cry Peccavi, and to bring him to the con∣fession whereof, and repentance for and from it, other evils are inflicted!

3. They are the greatest punishments, which are made up of sins: 'Tis 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 'tis the best of comforts to have assurance of the love of God, and to be sealed to the day of Redemption; so 'tis the saddest of judgments to be given up (as 'tis 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 convert∣ed, 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; 'tis not only sin, Prov. 6.16.19. but sinners that God hates, and that for sin: Psal. 5.5. 'tis 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 'tis known by the evil of sin which is before us, Eccl. 9 1, 2. 'tis 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 man∣ner of men, it hath put hatred into God himself, it made the Lord hate and destroy his own work∣manship. 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 im∣penitent sinner.

5. It proves Sin the worst and greatest of Evils, that Christ is the best and greatest of Sa∣viours, and his Salvation the best and greatest Salvation: he came to save sinners, and to save them, not from the petty evils of sickness, affli∣ction, 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, 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, [unspec 1] as 'tis

• 1. Against God.
• 2. Against Man.

As sin is considered against God, I infer:

1. That the patience of God with, [unspec 1] and the long-suffering of God towards sinners, is won∣derful; if sin be so exceeding sinful, i. e. con∣trary to and displeasing to God, then surely his patience is exceeding great, his goodness exceed∣ing rich, his long-suffering exceeding parvel∣lous, 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 ad∣mired 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, 'tis a miracle of miracles. What shall we say? 'tis God, who is (as his Name is, Exod. 34.6. Numb. 10.18. Psal. 86.15. and as he was ye∣sterday, he is to day) the God of grace and pa∣tience, 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: 'tis of the Lords mercies that we all are not altogether and utterly con∣sumed, 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 'tis 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 ini∣quity, 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 adversa∣ries, 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 sen∣sible 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 'twere 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 sin∣neth 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 'twere 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 multitude of sinners have committed these mul∣titudes of sins; from the beginning even till now, generation after generation: if all the world had sinned and committed all manner of sins, if it had been but for an hour or a day, it had not been so provoking: but as length of time ag∣gravates misery, so it doth sin: God reckons up 120 years patience (after many before that) as to the old World, Gen. 6 3 and to Israel, forty years, Heb. 3.17. He came to the Fig∣tree of the Jewish Nation, three years in person, seeking fruit before he cut it down, or so much as gave order for it, Luke 13.6, 7. He had waited longer on all these, but these were over time (such as Landlords allow their Tenants after Quarter-day) space given before Distraint or Ejectment. We were old enough to be damn'd when we were young; but God hath given us

an over-plus of time, space for repentance, and hath not yet cut us down as Cumber-grounds: Oh patience!

4 Consider that sins cry to God against us; and the Devil to be sure is a constant Sollicitor against us. The cry of Cains sin went up, Gen. 4.10. the cry of Sodoms sin was great, Gen. 18.20, 21. & 19.13. the detaining of labourers wages crys, James 5.4. and indeed all oppres∣sion crys, Hah. 2.8.—12. and yet God (as if he were loth to judge us, or take up reports against us) comes down to see if these things be so, and doth as 'twere put Abraham and his friends upon interceding, by telling them what he is about to do, Amos 3.7. Oh the goodness of God!

5. There are many aggravating circumstances attending the sins of men (beside the greatness of its own nature) which do exceedingly pro∣voke God: mens sins are not only many and great, but are both multiplied and magnified, they are greatned by many circumstances: men increase and heighten their sin by not repenting of it, and greaten their impenitence by despising the goodness of God which should lead them to repentance, Rom. 2. which makes them inexcusa∣ble, and incapable to escape the judgment of God. Men sin against deliverances, as if they were delivered to do all manner of abomina∣tions, and to sin more then before, Jer. 7.8.9, 10. Men sin against their purposes and pro∣mises, vows, and protestations made at Sea or Land, on sick-beds, or any times of danger, and return like the dog to the vomit: They com∣pound with God in time of fear and danger,

but put him off with nothing, when the danger is (the more, yet as they think) over. M••n sin against means and means of grace, they have pre∣cept on precept, line on line, yet sin still and more: whatever way God takes with them, yet nothing takes with them, as Amos 4 6 — 11. this and this have I done, yet and yet ye have not returned; mourn or pipe to them, 'tis all alike, they will not hearken; nay, alas, Men sin against knowledge and conscience; though they know God, they glorifie him not as God; they know their Masters will, but do it not, Rom. 1.21. Luke 12.47. James 4.17 'twere in vain to attempt it, because impossible to attain it, viz. to reckon up all the aggravating circumstances of mens sins, which make them more sins, for degree, multitude, and magnitude; and yet God waits to be gracious with a notwithstand∣ing! Oh grace, grace unto it! is it not a wonder that men are spared, especially considering what quick dispatch God made with Angels that sinned! Wonder of Grace!

But though God be so patient beyond what we could ask or think, yet he doth sometimes, and will for ever punish sinners that repent not.

2. Therefore I infer, [unspec 2] that sin being so contra∣ry to God, and against his will and glory, the judgments of God (great, though they be) on sinners (whether here or hereafter) are just: God often punisheth less, never more then ini∣quity deserves; the greatest sufferings are no more nor less then sin deserves, the worst on this side Hell is mercy, the worst of and in Hell is but justice. For,

1. If we consider the Nature of God that judgeth, he is and cannot but be just, shall not the God and Judge of all the Earth do right? Can he do, or will he do wrong? Oh no; he lay∣eth on man no more then is meet, that man might not enter into judgment with God, Job 34.23. Cain could say, his punishment was in∣tolerable, but could not say, it was unjust; though greater then he could bear, yet not great∣er then he did deserve. God will not argue the case with men meerly as a Soveraign, but as a Judge, who proceeds not by Will only, but by Rule: many times over when the judgments of God are spoken of in the Revelations, as Chap. 15.3. & 16.7. 'tis still just, and true, and righteous, though his ways unsearchable, yet true, and just, and righteous; he makes war in righte∣ousness. Death is but sins due wages, Rom. 6.27. therefore 'tis said, their damnation is just, Rom. 3.8. and every sin hath a just recompense of reward, Heb. 2.2. guilt stops mens mouths under their suffering the judgment of God, Lam. 3.39. Rom. 3.19. Psal. 51.4. with Rom. 3.4. If God judge man, God is found true; but if man judge God, man is found a lyar.

Would man complain of the Devil? (as Eve did) 'tis true, he is to blame, but is not so much the cause of mans sin, as man himself is; the Devil might tempt indeed, but could not com∣pel; so that 'tis man that sins, though tempted to sin, and though man could not prevent being tempted, yet he might have forborn to have sin∣ned. Would man complain of God? what Action would he enter, what would he lay to his

charge? did not God make him in the best of Creature-state? did not God tell him what was evil, and the danger of sinning? what (may God say as of Israel) what could I have done more that I have not done? so that man must say, that he hath rewarded evil to himself by doing evil, and that his perdition is of himself, Hos. 13.9. Sinners have their option and choise, why then do they complain?

2. The severest Judgment of God on sinners is just, if we consider the nature of sin; 'tis Dei∣cidium God-murther, and 'tis just with God to do by sinners what they would have unjustly done by him, viz. take away from them all good and glory, displease and destroy them, be∣cause they would him: if we consider the per∣son sinn'd against, and the aim of sin to ungod God, what punishment can be thought bad enough? The Schools tell us, and truly that objectively sin is infinite; Oh what punishment can be too great for so great an evil! if its deed could have answered its intention and will, God had been no more, Oh what an hor∣rid thing is this! As none but infinite power can pardon it, so none but infinite power can punish it sufficiently: As its aim is infinite, so is its de∣sert, and therefore though its punishment be so, 'tis but just. Seeing sin contains all evil, 'tis not strange that its punishment should be answerable and proportionate: That all sin should undergo all misery, is not unjust; God renders sufferings to man but according to his doings, Jer. 17.10.

3. The judgment of God is just, if we consider

the state of sinners wherein they dye, which is a state of impenitency, and they have thereby treasured up this wrath against the day of wrath, and revelation of the righteous judgment of God, Rom. 2.5 They that dye impenitent, continue as they dye, and so consequently do sin, and are impenitent for ever, and is it (or shall it seem) unreasonable that everlasting sin∣ning should be everlastingly punished? 'Tis no severity in God to damn such men for ever; let man repair the injury he hath done, and pay the debt he owes God to the utmost farthing, and he shall go free: if he say he cannot, that's his crime as well as misery, for he might have cho∣sen whether he would have done the injury, and run into this debt. Beside, he cannot plead sa∣tisfaction made by Christ, for he made none for final unbelief and impenitency, and this man ne∣ver accepting Christ on Gospel-terms, cannot plead his Name or Righteousness to God, and there is not Salvation in any other; so that upon all accounts sins sinfulness clears the Justice and Judgments of God.

But though Gods Judgment be just, how great soever on sinners; yet he is pleased to par∣don and forgive some sinners, and therefore I shall thirdly shew how precious a mercy forgive∣ness of sin is, [unspec 3] and that 'tis a wonder that any is pardoned, The preciousness of this mercy, viz. forgiveness of sins appears in this;

That 'tis (1) New Covenant-mercy, the new Covenant is called a better Covenant, and its Promises, better Promises, Heb. 8.6. the old Covenant, that of works, vouchsafed no pardon;

but this is the mercy of the new Covenant, viz. that of grace, Heb. 8 12.

Forgiveness of sins is, (2) The fruit of the precious blood of Christ, which was shed to this end: that must needs be precious that cost so great a price; 1 Pet. 1 18. we were redeemed with no less then blood, and no worse blood then that of the Lamb and Son of God, which Redemption is called Forgiveness of sins, Eph. 1.7. Col. 1.14

Yea, (3) By forgiveness of sins we have the knowledge of Salvation (pardoned and saved) Luke 1.77 they that have their sins remitted are blest, and shall be blessed, Rom. 4.8.

And then, (4) By this mercy of sins forgive∣ness, we have ease and rest for our souls, and cause to be of good theer; the sense of pardon will take away the sense of pain. Isa. 33 24. what, sick when pardoned? no, I am no more sick; when sin is taken away, the abiding of sickness is as nothing: The sense of sin makes us sick, but the sense of pardon makes us well; that we can say, as Psal. 116.7. return, my soul, unto thy rest, for the Lord hath dealt bountifully with thee: a man sensible of sin, and not of pardon, can hard∣ly sleep or take any rest; but when the joyful sound of a pardon is proclaimed and received, the soul justified by faith, hath peace with God and within himself, and is at rest. Though the sick of the palsie was not cured, yet he had cause to be of good cheer, because his sins were forgiven him, Mat. 9.2. This is called speak∣ing comfortably (or to the heart) Isa. 40.1, 2. comfort ye, comfort ye, my people, speak com∣fortably

to Ierusalem, tell her that her warfare is accomplished, is that all? no, but which i•• more, tell her that her iniquity is pardoned. 'Tis a greater comfort to hear that our sins are par∣doned, th••n that our afflictions are at an end: it makes us able as well as willing to undergo affliction, sufferings, and persecutions.

Now if we consider what a sinful thing sin is against God, how displeasing to him, 'tis a won∣derful thing that God should pardon any man•• sin! God doth more then man can do for him∣self, or expect that God should do for him; yea, it costs God more (witness the blood of Christ) and requires more of his power, then to heal all our diseases, and bestow all the good of this world upon us. Our Saviour tells us, 'tis easier to say to an impotent man, Arise, take up thy bed and walk, then to say, Thy sins are forgiven thee: and 'tis a declaration of his power, Mat. 9.5. and when Moses prays for pardon of Israels sin, saith he, let the power of the Lord be great. Numb. 14.17.—19. 'tis called Riches of mercy, Eph. 2.4. and great love, and such power as by which Christ was, and we are raised from the dead, Col. 2.13. & Eph. 1.7. Oh who is a God lik•• unto thee that pardonest iniquity! Micah. 7.18. This is the Mystery that Angels pry into and ad∣mire, 1 Pet. 1.12. God doth as 'twere act a∣gainst his own word, Gen. 2.17. he revokes his threatning: 'tis more then we could ask or think, 'tis beyond our reach, as 'tis exprest, I••••. 55.7, 8, 9. Men (when sensible of sin) can hardly belleve that God will or can do it, but are apt to say (as Cain) our iniquity is greater

then can be forgiven. Mans mercy is large when it reacheth to seven times, what is God, then that reacheth to more then seventy times seven in a day! Mat. 18.21. When good men have prayed, Lord, forgive them not, Isa. 2.9. Jer. 18.23. yet God hath pardoned: and when himself was so put to it, as to say, How shall I pardon thee for this? Jer. 5 3. yet God offers it, and teacheth men what to say to him in such cases, Hos. 14.1.—4. that it may be done.

4. I infer from hence, [unspec 4] that no sin is to be com∣mitted on any terms, or on any account or reason whatsoever, because 'tis contrary to God, against his will and glory; this reason over-ballanceth and out-weighs any reason that can be given for sinning; let sin and sinners plead never so plausibly, how gainful or pleasureful sin is, yet (as 'twas said of a Roman Embassador, Romanus tamen) 'tis a sin, i. e. 'tis against God, which is a greater reason why it should not, then any can be alledged, why it should be committed, or so much as debated, whether it should or not: for no reason can equal this, that 'tis against God. 'Tis a common saying by which persons excuse their own and other mens sins, that they are no mans foes but their own, they wrong none but themselves; if that were as true as 'tis false, yet therefore sin should not be committed; but sin∣ners are Gods foes, they are injurious to God, which is more then being so to any other or themselves: as we should do good, not only because 'tis good for us, but because 'twill glori∣fie God, which is an higher end (and so much higher as God is above us) so we should forbear

to do evil, not only because 'tis against us, but because 'tis against God, who is more to be be∣loved by us then our selves. To sin against God admits of many aggravations, for 'tis against God that made us, yea, fighting against God that made us; we are all the off-spring of God, the children of God by the first nature, though children of wrath by corrupt nature: 'tis ob∣servable how the Genealogy runs, Luke 3.39. which was the son of Adam, which was the Son of God. Adam was, and so were we the children of God by creation, God was our Father, who made us, and wo to him that striveth with (and fights against) his Maker, Isa. 43.9. 'tis woful sinning against God as a Maker; Oh how unna∣tural is it to sin against our Parents! so hainous was it, that Exod. 21.15. he that smiteth fa∣ther or mother shall dye. Oh what is it then to smite the Father of our Spirits, the Father of our father and mother! if the Ravens of the Valley shall pick out the eyes of them that curse father and mother, Prov. 30.17. what's like to come on them that make nothing of cursing God him∣self!

'Tis against God in whose hand our breath is, and whose are all our ways, on which account we should glorifie him, Dan. 5.23. he hath our being and well-being at his dispose, he can crush us as the moth, and turn us not only to the dust, but to the hell of death: what he doth for us, and what he can do against us, do hugely and strongly oblige us not to sin against him: We are beholden to him for all the good we have: that nakedness which had once a Reverence,

paid it from the creatures, would now be a scorn to them, if God did not cloath it: the creatures would not serve us, nor be serviceable to us, if God did not command and bless them; for bread we should have none, or no good by it, if he did not provide and bless it: what could weak things do to strengthen? or dead things do to keep us alive, did not his Word do more then they? we live not by bread, but by his Word. If God should deny us bread by day, or sleep by night, what would become of us? Oh how can we find it in our heart to sin against God! There are two great wonders; the one, that God should be so good to man, who is, and doth evil against him: the other, that man should do evil against so good a God! O foolish people, and unwise, thus to requite the Lord!

'Tis God that preserves our going out and co∣ming in; and keeps us from infinite, invisible, as well as many visible dangers abroad and at home: if we did but know our dangers, we thould go in fear of our lives every moment; the Earth would swallow us up, the fire would burn us, the water would drown us, if God were not with us to preserve us; he could have sent us down to Hell long ago, and yet gives space for repentance, and waits to be gracious: 'Tis true, he will at last judge us, and what shall we do? how shall we stand, if found sinners when he ri∣seth up to judge terribly the Earth? what San∣ctuary or City of refuge shall we flye to, that we may be secure? Alas! there will be no ••scaping, his vengeance in that day will over∣take and ruine us. Think of this, and think

whether thou canst find it in thy heart to sin, or to think it a little or light thing to sin against God, such a God, whatever may be pretended for it; yet let me say this further, that if God had not laid so many obligations on us, yet were we bound not to sin against his Soveraignty, and the Authority he hath over us; but when he humbles himself, and vouchsafeth so many kindnesses to us, 'twere a monstrous ingratitude and rebellion to sin against him, whatever pro∣fit or pleasure might come to us thereby, or whatever reason may be alledged or pretended for our so doing.

5. I might hence infer the beauty, the tran∣scendent and incomparable beauty of Holiness, how lovely a thing it is in the eyes of God, and ought to be in the eyes of men: this is the thing that is so agreeable and pleasing to God, so adorning and beneficial to man. The black spot of sin sets off the beauty of Holiness (con∣traria juxta se posita magis elucescunt.) But ha∣ving in a Discourse by it self (and which I have published in Print) I say, having already spoken thereunto, I refer you to that Sermon, and shall adde no more to this Head here.

Secondly, I shall draw some Inferences from the Consideration of Sin, as 'tis contrary to the good of Man.

1. [unspec 1] Then I infer, that they are miserably mista∣ken that seek for any good in Sin; as sin is, so its effects are, all evil to man: there are (wo unto them) that call evil good, or as 'tis in the Mar∣gine, Isa. 5.20. that say concerning evil, it i•• good; they think (and stick not to say as they

think) that evil is good, and place their chief happiness in the chiefest evil, i. e. in sin, and (as 'tis said of Doeg, and such as he, Psal. 52.3.) they love evil more then good. Alas, how many do not only undo themselves, but take pains and pleasure to do and in doing of it; yea, that think it strange, that others are not so mad as they, and run not with them to the same excess of riot, 1 Pet 4.4. all which proceeds from this mistake, that evil is good, viz. to them, as bringing pro∣fit, honour, or pleasure to them, which is called the Lust of the Eye, flesh, and pride of life, 1 Joh. 2 16. from whence came the first sin, Gen 3.6. but, alas, (as the event proved then, 'twill always) they gather no grapes from thorns, nor figs from thistles, they seek the li∣ving among the dead, and may as well find case in and from Hell, as good in or from sin: the mor∣sels of sin are deceitful, though called Dainties; sin is a meer cheat, with (not so much fair as) false shews it deceives the heart of the simple: the stollen waters of sin (how sweet soever they seem to be in the mouth and to the taste) will be gall and wormwood in the belly; bitterness in the latter end. All the corruption that is in the world, came in by lust, 2 Pet. 1 4 and all lust is deceitful, Eph. 4.22. and thus the woman was first deceived, and by her the man, 1 Tim. 2 14 and instead of being as God, which they thought was promised, they became as the De∣vil, which was the thing intended and designed by him; and sin first deceived, and then slew St. Paul, as he speaks, Rom. 7.11. It pre∣tends 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) 'tis 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. 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 sin∣ned; 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, Ti∣tus 3.8. Sin is a very chargeable thing, it can∣not 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 fa∣milies to feed their lusts, which have turned ma∣ny 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, 'tis 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 'tis not in his hand, vers. 14. while he had them, he could not sleep for them, vers. 12. and his abun∣dance made him poor; perhaps 'twas 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 per∣sons 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 al∣ways 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, 'tis a sore travel•• for he hath not power to eat thereof, Eccl. 6.2. To fill his purse he starves his belly, and grudg∣eth 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 pre∣fit. 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 can∣not 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 be∣hind

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 hap∣piness of a mans life) consisteth in the things he enjoyeth in this world; life needs more and bet∣ter things. Oh what sil••y foolish things are sin∣ners! 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 childish∣ness of little ones that will part with gold for a toy, for a new-nothing: but how ridiculous are they, and worse then childish, that venture pre∣cious 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 que∣stion, 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. sure∣ly 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 pro∣sitable sin, Covetousness; so that our inference holds good, they are mistaken that seek good in evil.

2 [unspec 2] As there is no good called Profit, so none of that called Honour to be had by sin, 'tis 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 unreason∣able? can that be an honour to man which deba∣seth 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 them∣selves, 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 ge∣nerally 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. [unspec 3] There is none of the good called Pleasure to be had from or by sin: 'tis 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 'twas for the day of slaughter, James 5.5. Notwithstand∣ing 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. Plea∣sure 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 dis∣quietment: 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 neces∣sity 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 'tis, 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 conscience, which tells them they ought not to sin, and if they do, chides them for it, must needs be uneasie and unpleasant: mens sins make them sick (as Amnons did) so far are they from being pleasures: To desire the presence of what's absent, or the absence of what's present, or the continuance of what can∣not be kept, or the continuance and keeping whereof would surfeit them (as the constancy of drunkenness and intemperance doth do) must unavoidably be very tedious; and such men, even in the fulness of their sufficiency (to allude to that in Job) cannot but be in straights: if they gratifie one, they displease another of their lusts; as, if they gratifie pride and prodigality, they dis∣please covetousness, and so are still far from plea∣sure, being ev'n distracted and slain by one or other of their lusts all the day long; they have sightings without and within, and good men are not more persecuted by the Devil and wick∣ed world, then these men are tormented by their irregular and inordinate fleshly appetites, and carnal inclinations.

But yet for all this, men are loth to believe this, which (say they) crosseth Scripture expres∣sion and their experience: the Scripture men∣tions the pleasures of sin, Heb. 11.25. and we find the pleasure on't. Thus men are apt to plead for sin, and be its Advocate, and can hug any Scri∣pture that doth but speak of (though it disown and disallow) any such thing as sinful pleasures: As to that misunderstood Text, let me say this, that Moses cannot be charged with any sin from whence he drew pleasure, and therefore by the pleasures of sin are not meant such as slow from, but such as lead unto sin; he declined the plea∣sures which would have inclined him to sin. Pleasures are allurements and baits to draw to sin, as it was to Eve, the Tree was pleasant to the eyes, and inviting; but the taste and dige∣stion found no pleasure, but bitterness from the fruit: thus Moses lived where pleasures were, and such as tended or were abused to sin, yea, such as he could not have enjoyed without com∣mitting the great sin (which the Egyptians did) viz. afflicting the people of God, and being cruel to them, instead of delivering them. So that this Scripture speaks nothing in favour of sin, or that there are any pleasures to be had by or from it.

Yet if we should take the Text as interpreted by them, all that can be said of it, is but this, that it speaks as they think, not that there are (but there are thought to be) pleasures of sin. 'Tis an ordinary thing for the Scripture to speak of such a thing, as if it were, and to say it is, which is but supposed to be by others. As for in∣stance,

1 Cor. 8.4-6. there are Gods many, and Lords many, not that really there was any such, but by others they were reckoned such: So in this Text he speaks (after the manner of men) concerning the pleasures of sin, as they are reputed; and this is confirmed by a passage of the Apostle, 2 Pet. 2.13. they count it pleasure to riot in the day-time; 'tis no pleasure, but they accounted it a pleasure; 'twas none, for they did enjoy but a mock-sport or pleasure, while they sported themselves in their own deceivings: so that in counting it pleasure to riot, they de∣ceive themselves; they suppose it a sport and pleasure, but 'tis not so. Yet again,

If there be any pleasure, it can be but to the body and sensual part of man, which is a plea∣sure to the beast, not to the man: the body is but the case of man (a mud-wall Cottage thatcht ov•••• with hair) 'tis the Soul that is the excellency and glory of man, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the man of the man, and whoever will take 〈◊〉〈◊〉 right measure of what's good or evil to man must take it especially with respect and relatio•• to the Soul. He much misto••k the Nature 〈◊〉〈◊〉 his Soul, who bid it take ease in eating and drinking; alas, the Soul cannot feed on flesh, '••i•• a Spirit, and must have a diet peculiar and pro∣per, i. e. spiritual. Very usually the pleasure of the body prove the Souls pain; to eat an•• drink is the bodies pleasure, but gluttony an•• drunkenness (which are the sins of eating and drinking) are the Souls pain, and many time the bodies too: To take rest when weary, is th•• bodies pleasure, but to be idle (which is the si••

of rest and ease) is an affliction and trouble to the Soul.

Yet further, That which men call the Plea∣sure of sin, is both their dy•••• and punishment: many laugh, and are merry from the sickliness and distemper they are under, as they say of them that are bitten by the Tarantula, they laugh themselves to death: Some are such tick∣lish things, that they will laugh at the wagging of a feather; but this is an Argument of their weakness and folly, two ill diseases. Many per∣sons take pleasure in eating lime, mortar, coals, and such like trash, but 'tis from a disease which vitiates and corrupts their palate, else they would not feed on ashes, had they not the Green∣sickness disease: so whoever pretends to find pleasure in sin, proves himself distemper'd and diseased, and under the old radicated disease of being in sins, yea, dead in them.

'Tis as a disease, so a punishment, because 'tis false pleasure, and what truer misery then false joy? 'tis like his pleasure who receives much money, but 'tis all false coyn; or his who dreams of a feast, and awakes so bungry and vext, that he could eat his dream; and on this account sin should be doubly bated, because ••ugly, and because false, because it defiles, and be∣cause it mocks us. But,

Yet again, If there be any pleasure, 'tis but for a season, a very little while, 'tis soon over and gone, like the crackling of thorns under a pot; the triumphing of the wicked is short, and the joy of the Hypocrite is but for a moment, Job 20.5. but the miseries of sin may be, yea, (with∣out

repentance) will be Eternal: so that as the sufferings of this present life (to the godly) are not worthy to be compared with the future glo∣ry; so the pleasures of the wicked are as nothing (take the best of them) not to be compared with the future miscry: certainly they are woful and ruful pleasures that men must repent of, or be damned for to all Eternity.

Upon the whole then, the inference is un∣deniable, that there is no good (of profit, honour, or pleasure) to be had by sin, and that they who seek for all or any of them there, do as they that would seek case in Hell, the very place and Ele∣ment of torment. If good be not good, when better is expected, how miserably vexatious must the disappointment be? when men look for good and peace, but behold evil and trouble (yea, and nothing else) comes upon them: when they bless themselves, and say (as, Deut. 29.19.) we shall have peace, though we walk in the ima∣ginations of our heart, to add drunkenness to thirst, the Lord will not spare them, but then the anger of the Lord and his jealousie shall smoak against them; and when they shall say, peace and safety, then sudden destruction will come upon them (as travel upon a woman with child) and there will be no escaping, 1 Thes. 5.3.

There are some other inferences yet to be spoken to, and of them I shall say but a few things in brief. [unspec 2] Sin being so sinful,

2. I infer, that time spent in sin is worse then lost. Most of the pastime in the world is lost time, but sinning time or time spent in sin, is

worse then lost: it must be accounted for, and who can give a good account of evil doing? while men live in sin, they do nothing but undo them∣selves. Man was not sent into this world only to eat, drink, sleep, and play (much less to sin, yea, that he might not sin) but as into a great Work-house, to work for the glory of God, Joh. 17.4. and so to work out his own Salvation, and that with fear and trembling, Phil. 2.12. but they that live in sin, work out their damna∣tion, and many times without fear or trem∣bling; of which they will have great store when they come to receive their just doom and damnation. Time is a most precious Commodity, for on this moment depends Eternity, and as men sow in this seed-time, they will reap in that harvest: Time is a Prophet for Eternity, as men live here, they are like to live for ever: they that sow sin, must reap death, Galat. 6.8. Time is to be redeemed, Eph. 5.16. and every day to be numbred, greatly valued and impro∣ved, that we may apply our hearts to wisdom, Psal. 90.12. and this is wisdom, the fear of the Lord, and this understanding, to depart from evil, Job 28.28. This is wisdom, to know and do what is the acceptable will of God, Mat. 7.24. Eph. 5.15-17. We may be said to be, but not to live, if we live not to God, and all time that is not so spent, is but mis-spent, and worse then lost: poor distracted persons that have lost their un∣derstanding, [unspec 3] wear out their days to less loss and disadvantage then sinners do.

3. Then they that make a mock at sin, are worse then fools and mad-men: fools make a

mock at sin, Prov. 14.9. tell them (as Lot did his sons in Law) the danger they are in, the judgments that hang over their head, and our is to them (as Lot was to them) as one that mock∣eth, Gen. 19.14. they laugh at it, as if God were not in earnest when he threatens sinners, and as if they that preach against sin, were but ridiculous persons. Its a sport to fools to do mis∣chief, Prov. 10.23. and there are that sport themselves in their way to Hell, as if 'twere but a recreation! Oh what fools are they that laugh at their own folly and destruction too! 'Tis a devilish nature in us to mock at the calamity of others, but to laugh at our own, seems to be worse then devilish! There are many, too many, that mourn under affliction, yet laugh over their sins; that sigh & weep when they feel any burden on their bodies, but make merry at that which destroys their soul! Can any thing be more mad then these, that laugh, mock, and make sport at that which is a burden and weariness to God, Isa. 1.14. Amos 2.13. which is the wounding, piercing, and crucifying of Christ Jesus, Zach. 12.10. Heb. 6.6. which is a grief to the Spirit of Consolation, Eph. 4.30. which is a trouble to holy Angels, Luke 15. which is a wrong to, and the undoing of their own souls, Prov. 8.36? and such is sin.

4. [unspec 4] Sin being so sinful, infectious, and perni∣cious, it can never be well with a man (how well soever he be) while he is in his sins. Was it well with Dives, though he fared deliciously every day? no, it was better with Lazarus that lay at his gate full of sores; for that's wel••

that ends well, which it never doth with sinners: if judgment be not executed speedily, 'twill surely, for they are condemned already, being sons of death and perdition. No man hath cause to envy the prosperity of sinners, 'tis not good enough to be envied; but 'tis bad enough to be pitied; they are but fatted, and thereby fitted to destruction, Prov. 1.32. the prospe∣rity of fools shall destroy them; their folly alone doth it, but their prosperity doth double it, and do it with a vengeance; the prosperous sin∣ner is in the worst case of all sinners, they are set in slippery places, and shall be cast down from their height, to the depth of destruction, Psal. 73.18.

5. Sin being so sinful, [unspec 5] it greatly concernes per∣sons, and hugely obligeth them to be religious be∣times, that they may prevent a great deal of sin, which without being early religious (and strict∣ly so) they cannot possibly do: how precious and dear should that be to us, which prevents the being of what is so pernicious and destru∣ctive? how industriously careful should we be to keep our selves from that, which will keep us from happiness? and how ambitious to enjoy that, which capacitates us for the enjoying of God for ever, and gives us the first-fruits of it here? We cannot be too soon nor too much reli∣gious, but the sooner (and more) the better. If ever you mean to be religious, there is no time more proper then now, the present now, no day to to day: Eccl. 12.1. remember now thy Crea∣tors (as the word is, viz. God in Christ, for he ••reated all things by Christ Jesus, Eph. 3.9.

Col. 1.16.) Remember now, in the days of thy youth, before the evil days come, when thou shalt say, I have no pleasure in them: not only no pleasure in the evil days (of sickness, death, and judgment, that evil day, which I put far from me) but I have none in the remem∣brance of my youthful days. Youth is the most proper season of all our days, and now is the most proper season of all our youth to remember God in. If you say, we will do that when we are old, 'tis now spring-time with us (and no month to May) we will think of Religion in a Winters night: Oh do not boast of to morrow, as young as thou art, thou art old enough to dye, this night thy soul may be taken from thee, and be in Hell to morrow!

Take the Wise-mans counsel, Eccl. 11.9. Rejoyce, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: yes, Sir, with all our heart, we will take this counsel, we like it well, this is pleasing Doctrine; we had rather mind this, then to be holy, we will be dehonaire and jovial, we care not for severe Preachers of strictness and devo∣tion, we will laugh and sing, drink and dance away our time, while we have it, &c. But mi∣stake not, Solomon speaks Ironically, and hath something else to say, take all, and then if thou rejoyce, 'twill be with trembling; rejoyce but; let thy heart cheer thee, but; walk in th•• ways of thine heart and eyes, but; but what Know thou, that for all these things thou mus•• come to judgment: and how wilt thou answer

for thy vanities and follies, thy pride and wan∣tonness, thy drunkenness and debauchery then? Oh, remember thy Creator, before that evil day come, and prevent a life of sin, which is the mi∣serablest life in the world! and God hath pro∣mised, that if thou seek him early, thou shalt find him, and in finding him, thou findest all, Prov. 8.17-21.

Remember him in thy youth, for memory is then in its prime and most flourishing; shall he that gave thee thy being and memory be for∣gotten by thee? If God should not remember thee, what would become of thee? and see what's like to become of thee, if thou forget God, Psal. 50.22. How good, how excellent soe∣ver thy memory be, I am sure thou hast a very bad one, if thou forget and do not remember thy Crea∣tor in the days of thy youth. The young mans glory is his strength (whether of memory, &c.) and wilt thou give thy strength to sin, which is due to God? Mark 12.30. Gods Sacrifices were to be young, the first ripe fruits, and the first-born (which is the strength, Gen. 49.3.) were to be dedicated to God, and he will not be put off with less now. Gods chiefest Worthies have been and are his young men, 1 Joh. 2.13, 14. Gods men of valour are young men: the Princes of this World (like the Romans of old) make up their. Armies of young men, the flower of their Army is (Romana juventus) of young and strong men; and shall the King of Kings be put off with what's decrepit and worn out? no, he will not, Mal. 1.8.13.14. go offer it to thy Go∣vernour, will he be pleased with, or accept such

persons? no; nor will God, who is a great King, the Lord of Hosts, whose Name is dread∣ful.

They that have been religious betimes, are greatly famed and honoured in and by the Scri∣pture-Records: God is taken with, and remem∣bers the kindness of their youth, Jer. 2.2. Abel, though dead, is yet spoken of with an ho∣nourable testimony, even that of God himself, for serving God so young and so well, Heb. 11.4. Joseph was very early religious; so was Sa∣muel: Jeroboams little Son is not to be forgot∣ten, for God hath honoured him. King Josiah, Daniel, and the three Children (or young men of Israel) are all inrolled in the Court of Ho∣nour and Heaven: And in the New Testament St. John is called the Disciple whom Jesus loved, his Bosom-favourite and Darling, and the reason usually given is, because he came to Christ, and became his Disciple, while yet very young: 'tis the command of Timothy, that he knew the Scri∣ptures from a Child, 2 Tim. 3.15. Many Pa∣rents are afraid to have serious and divine things taught their children, lest it make them melancholy and dispirit them; but, is there any thing better to fit them for service to God o•• man, then Religion? or any spirit comparable to that true greatness and gallantry of spirit which is in being afraid to sin? We should teach children moral and religious courage and bravery, which is more in fearing to sin then t•• dye; and to make Moses his choice, to prefer th•• reproaches of Christ before the treasures an•• pleasures of this world: and this way are the••

like to attain better names and greater estates, to enjoy more pleasure and preferment, then any this world can confer upon them. They are best bred, who are taught to love and serve God best; and they attain most honour, who honour God, for them will God himself honour. I speak not in derogation of any thing that's civil, handsom, and gentile, but would press to more, to what's commendable to God, and in his sight of great price, to remember him in the days of youth. For evil days are a coming, sickness, old age, death is approaching, the Judge is at the door; and certainly that's best while we are young, that will be best when we are old and dye; and that can be worth very little at the beginning, which will be worth nothing at the end of our days: The sins of youth will lye heavy upon an old age; yea, if God give repentance to thee when thou art old, 'twill cost thee the dearer, that thou didst repent no sooner; and thou wilt regret it, that thou hast been so long in sin, and art now to live but a little while to testifie thy conversion. 'Twas sad with Job to possess the sins of his youth, Job 13.23, 24. Youthful sweets do often prove old ages bitterness; and the pleasures while young, cost pains when old: which made King David pray to God, that he would not remember against him the sins of his youth, Psal. 25.7. I suppose, this may suffice (though much more might be added) to shew how much persons are concerned to be religious betimes, seeing sin is a thing so dangerous and destructive. [unspec 6]

6. Sin being so pernicious, how welcome should the Gospel be, which brings the good and happi∣fying

news of a Savior, and how to be saved from sin the cause of wrath, and wrath the effect of sin? how beautiful should their feet be that bring this blessed Receipt to us? Rom. 10.15. had we the gout or stone, what would we not give for a Recipe, an infallible medicine to cure us? We use to welcome Chirurgions, though they put us to pain, and Apothecaries, though they bring us loathsom drugs; yea, so dear is health, that we not only thank, but reward them too: Oh, what a welcome then should Christ & his Gospel have, who come with saving health, to cure us of the worst of diseases and plagues, viz. that of sin? methinks we should press with violence, and be so violent, as to besiege Heaven, and take it by force; and we should no less hasten to receive the Gospel, and take into us the wine and milk thereof, and the waters of life, seeing we may have them so freely for coming for: indeed our Salvation cost Christ Jesus dear, but he offers it us at a cheap rate, and methinks we should not let Heaven be so thinly, and Hell so po∣pulously inhabited, when Salvation may be had at an easier rate, then going beyond Sea for it, Rom. 10.6-10. with Deut. 30.12-14. Oh, seeing 'tis so faithful a saying, and worthy to b•• received, be not so unworthy as to refuse it, and with that to refuse thy own Salvation. But,

I shall take an occasion from hence to pass to Exhortation and Counsel: [unspec 2] for it may be some poor Soul or other may be prickt at heart, an•• cry out, as they, Acts 2.37. What shall we do 〈◊〉〈◊〉 or as the Jaylor in Acts 17.30. Sirs, what mu•••• I do to be saved? Is there any hope for poo••

sinners? is there any balm in Gilead, or Physi∣tian there? Jer. 8 22. yes, surely there is: God would never (as a Learned person expres∣seth it) have suffered so potent and malicious an enemy to have set foot in his Dominions, but that he knew how to conquer it, and that not only by punishing it in Hell, but by destroying it. He will not only pardon, but subdue thy sin. If thou wilt hear him, hear then, that thy soul may live, hear the Call of Christ Jesus, behold, he calleth thee, come to me, ye that are weary and heavy laden, and I will give you rest, Mat. 11. All that were in debt and distress came to Da∣vid; thou art such an one, come to this David (for so Christ is called) take his counsel, and thou shalt do well, thou shalt live, and sin shall dye. What's that counsel?

Notes

• Then Sin is the worst of Evils.
• Worse then affli∣ction and suffering.
• Sin is worse then death.
• Sin is worse then the Devil.
• Sin is worse then Hell.
• Other proofs 〈◊〉〈◊〉 sin is the worst 〈…〉〈…〉.
• ••n being against God, in∣fers:
• His pa∣tience to be won∣derful.
• His pati∣ence to be wonder∣ful.
• The judg∣ment of God on sinners is just.
• Forgive∣ness of sin a wonder of mercy.
• Sin not to be com∣mitted o•• any terms whatso∣ever.
• Sins being against mans good, in∣fers.
• That they are mista∣ken who seek for any good in or from sin.
• Whether 1. Of Profit.
• Of Honor or Credit.
• Of Plea∣sure.
• Time spent in sin is worse then lost.
• They that mock at sin are worse then fools.
• It cannot be well with men in their sin.
• It con∣cerns us to be re∣ligious betimes
• To wel∣come the the Gos∣pel.
• Exhorta∣tion.