A64834:391
Sin, the plague of plagues, or, Sinful sin the worst of evils a treatise of sins trial 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 ...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 ...
London: printed for John Hancock, 1669
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1 The Doctrine of Gods free and abounding grace, Rom. 5.20, 21. S. Paul had taught, that where sin abounded, grace did much more abound, and grace did reign to eternal life: Hereupon, Ch. 6.1. some were apt to take occasion to sin, as if they were encouraged by grace: but oh with what detestation and abhorrency doth the Apostle speak against it; Shall we sin, either because grace doth, or that grace may abound, God forbid! and when men would do evil that good might come of it, he speaks like a Son of Thunder, and tells them, their damnation is just, Rom. 3.8. and S. Jude writes an Epistle purposely against them, that turn the grace of God into wantonness, (perverting the end of grace) calling them ungodly men, and men ordained to this condemnation, Jude 4.
1 The Doctrine of Gods free and abounding grace, Rom. 5.20, 21. S. Paul had taught, that where sin abounded, grace did much more abound, and grace did reign to eternal life: Hereupon, Ch. 6.1. some were apt to take occasion to sin, as if they were encouraged by grace: but oh with what detestation and abhorrency doth the Apostle speak against it; Shall we sin, either because grace doth, or that grace may abound, God forbid! and when men would do evil that good might come of it, he speaks like a Son of Thunder, and tells them, their damnation is just, Rom. 3.8. and S. Jude writes an Epistle purposely against them, that turn the grace of God into wanconness, (perverting the end of grace) calling them ungodly men, and men ordain'd to this condemnation, Jude 4.
2 The Doctrine of Redemption by the blood and death of Jesus Christ: Christ Jesus died for our sins, and some wicked wretches are apt to conclude, that they may live in sin, because ⟨p. 181⟩Christ hath died for sin; but he died for sin, that we might die to sin, Rom. 6. and gave himself for us, to redeem us from all iniquity, and to purify us to himself. Ti• 2.14. the death of Christ calls for dying to sin, and living to him that died for us, 2 Cor. 5.
2 The Doctrime of Redemption by the blood and death of Jesus Christ: Christ Jesus died for our sins, and some wicked wretches are apt to conclude, that they may live in sin, because ⟨p. 181⟩Christ hath died for sin; but he died for sin, that we might die to sin, Rom. 6. and gave himself for us, to redeem us from all iniquity, and to purifie us to himself. Ti• 2.14. the death of Christ calls for dying to sin, and living to him that died for us, 2 Cor. 5.
3 The doctrine of privileges is against sin: God hath dignified his people, and given them titles of honour (such a• […] when them of Caesars and Emperors are but […]) behold it (as a matter of wonder) […] of love the Father hath […], that we should be called […] God! 1 Joh. 3.1. And you, saith S. Peter of believers, 1 Pet. 2 9. are a chosen generation, a Royal Priesthood, and (which is more glorious) an holy Nation: Oh therefore abstain from fleshly lusts, therefore show forth the virtues (and by them the praises) of him who hath called you out of your marvellous darkness, into his marvellous light.
3 The doctrine of priviledges is against sin: God hath dignified his people, and given them titles of honor (such a• 〈…〉 when them of Caesars and Emperours are but 〈…〉) behold it (as a matter of wonder) 〈…〉 of love the Father hath 〈…〉, that we should be called 〈…〉 God! 1 Joh. 3.1. And you, saith S. Peter of believers, 1 Pet. 2 9. are a chosen generation, a Royal Priesthood, and (which is more glorious) an holy Nation: Oh therefore abstain from fleshly lusts, therefore shew forth the virtues (and by them the praises) of him who hath called you out of your marvellous darkness, into his marvellous light.
4 The Doctrine of judgment to come is against sin; wicked men scoff at this, 2 Pet. 3. and think if they may be let alone till tha• day, they shall do well enough; but remember, for all things thou must come to judgment, and therefore learn to fear God, and keep his Commandments, as the wi•e man teacheth, Eccl. 12.13, 14. and the Apostle speaking of the day of judgment, says, knowing the terror of the Lord we persuade men, 2 Cor. 5.11. viz. not to sin, but to live in righteousness and holiness. Seeing this must ⟨p. 182⟩be, what, oh what manner of persons should we be in all holy conversations, and godlinesses! (for the Greek is plural) yea, and to take heed not to fall into the errors of the wicked, but to grow in grace, as S. Peter concludes, 2 Pet. 3.1•.17.18. all the Doctrine of the Bible, from the beginning of Genesis to the end of the Revelations, is a continual preaching and witnessing against sin.
4 The Doctrine of judgment to come is against sin; wicked men scoff at this, 2 Pet. 3. and think if they may be let alone till tha• day, they shall do well enough; but remember, for all things thou must come to judgment, and therefore learn to fear God, and keep his Commandments, as the wi•e man teacheth, Eccl. 12.13, 14
2 The Mandatory, the commanding and exhorting part of the Gospel witnesseth against sin: What are men commanded and exhorted to, but to serve God in righteousness, and true holiness, all the days of their life? to depart from iniquity, as from the way to hell, and walk holily in Christ Jesus as the way of heaven: Yea, God condescends so far, as to entreat men to be reconciled, that they may be happy, 2 Cor 5.20. and what doth this speak, but that sin is both displeasing to God, and destructive to man, that it is sinful sin.
2 The Mandatory, the commanding and exhorting part of the Gospel witnesseth against sin: What are men commanded and exhorted to, but to serve God in righteousness, and true holiness, all the daies of their life? to depart from iniquity, as from the way to hell, and walk holily in Christ Jesus as the way of heaven: Yea, God condescends so far, as to entreat men to be reconciled, that they may be happy, 2 Cor 5.20. and what doth this speak, but that sin is both displeasing to God, and destructive to man, that it is sinful sin.
3 The promising part and promises of the Gospel are all against sin: God hath given to us exceeding great (Gr. the greatest) and precious promises, that by these we might escape the pollutions of the world through lust, and be made partakers of a Divine Nature, 2 Pet. 1.4. and that having these promises, we should cleanse our selves from all filthiness of flesh and spirit, to perfect holiness in the fear of God, 2 Cor. 7.1. Promises of good are against the evil of sin.
4 The Menacing and threatening part of the ⟨p. 183⟩Gospel is against sin; God threatens before men sin, that they may not sin, to prevent sin; and he threatens after men have sinned, that they may repent of sin: 'tis not only the Law, but the Gospel also that threatens sinners, and with no less then damnation, Mark 16.16. and when any have sinned, God threatens the execution of threatenings if they do not repent, as Rev. 2.5.16.22. Ch. 3.3.19. This also witnesseth against sin.
4 The Menacing and threatning part of the ⟨p. 183⟩Gospel is against sin; God threatens before men sin, that they may not sin, to prevent sin; and he threatens after men have sinned, that they may repent of sin: 'tis not only the Law, but the Gospel also that threatens sinners, and with no less then damnation, Mark 16.16. and when any have sinned, God threatens the execution of threatnings if they do not repent, as Rev. 2.5.16.22. Ch. 3.3.19. This also witnesseth against sin.
5 The Exemplary part doth (the examples recorded in the Gospel do) witness against sin, as the examples of the Old Testament, so them of the New are registered as witnesses against sin: The examples of good men and good things are set up as way marks to show us what to do; the examples of the wicked as Sea-marks to show us what to avoid; the good examples are, that we may not sin by omission of good, Heb. 12.1. the bad, that we may not sin by commission of evil, 1 Cor. 10.6.-11. Abraham's faith, Moses's meekness, Jobs patience, &c. they are examples for us to follow, that we should tread in their steps. Ananias and Sapphira's lying, Judas his covetousness and Apostasy, &c. are written for our example, that we might hear and fear, and not do so wickedly.
5 The Exemplary part doth (the examples recorded in the Gospel do) witness against sin, as the examples of the Old Testament, so them of the New are registred as witnesses against sin: The examples of good men and good things are set up as way marks to shew us what to do; the examples of the wicked as Sea-marks to shew us what to avoid; the good examples are, that we may not sin by omission of good, Heb. 12.1. the bad, that we may not sin by commission of evil, 1 Cor. 10.6.-11. Abrahams faith, Moses's meekness, Jobs patience, &c. they are examples for us to follow, that we should tread in their steps. Ananias and Saphira's lying, Judas his covetousness and Apostasie, &c. are written for our example, that we might hear and fear, and not do so wickedly.
6 The Experiences that any have had of Gods goodness, and their own deceitful and evil hearts, and what they have suffered by sin, do all bear witness against sin: Hath God been so and so good, and are ye so foolish to ⟨p. 184⟩requite the Lord evil for his goodness, which should have lead unto repentance? Deut. 32.6. God was angry with Solomon because he departed from the Lord God of Israel, who had appeared to him twice, 1 Kings 11.9. we should draw inferences as Ezra did, Ch. 9.13, 14. After all that is come upon us for our evil deeds, seeing thou hast punished us less then our iniquity deserves, and hast given us such a deliverance as this; what then? what ••e is there to be made of it? shall we again break thy Commandments? Oh no! wouldst thou not be angry with us, till thou hadst consumed us? Oh yes! we could expect no other: Hast thou had so many experiences of a deceitful heart? what? and yet so foolish as to trust it, Prov. 28.26. 'Tis sad and dangerous sinning after experiences, Heb. 6.4, 5, 6. Its impossible (very difficult, at least morally impossible) for those that have been enlightened, and have tasted of the heavenly gift, &c. to renew them again to repentance, if they fall away: thou hast had many an aching heart for sinning already, oh sin no more, least a worse thing come unto thee. Having such a Cloud of experimental witnesses, let us lay aside the sin that so easily besets us: If you •in against these witnesses, these witnesses will witness against you, and aggravate your condemnation. Let us therefore say to our sins, (as Ephraim to his Idols) with a great indignation, get ye hence, what have we any more to do with you!
6 The Experiences that any have had of Gods goodness, and their own deceitful and evil hearts, and what they have suffer'd by sin, do all bear witness against sin: Hath God been so and so good, and are ye so foolish to ⟨p. 184⟩
That I may draw to a conclusion:
7 There is but one witness more, 7that I shall produce against sin, and that is sin it self; I shall evince that sin proclaims its own sinfulness.
1 By its names, which it cannot disown. 2 By the Arts, which it owneth and useth to disguise it self.
1 By its names, which it cannot disown. 2 By the Arts, which it owneth and useth to disguize it self.
1 I shall consider sins names, which sin cannot deny, but confess to be its proper names; of which I shall instance but two. 1 'Tis (as 'tis called) the work of the devil. 2 'Tis defiling, polluting, and pestilential filthiness, worse then any Plague-fore.
1 Sin is the work of the devil, 1 Joh. 3.8. with 5. not that mans sin is not of himself, or only of the devil, but that sin is that which the devil doth, and tempts others to do; so that to sin is to act and work like the devil; he that sinneth is of the devil: Man indeed is of God; but the sinner is, or sinful man is of the devil: The devil was the first sinner, and he that sinneth is of him, as his child, Joh. 8.44. He that doth the devils work is of the devil, sinning is the devils trade, and he that follows this trade is of the devil; he lives a devilish, a devils life: The devil doth nothing but sin, 'tis his business, and they that tread in his steps are of him, and like him, they are devils incarnate.
1 Sin is the work of the devil, 1 Joh. 3.8. with 5. not that mans sin is not of himself, or only of the devil, but that sin is that which the devil doth, and tempts others to do; so that to sin is to act and work like the devil; he that sinneth is of the devil: Man indeed is of God; but the sinner is, or sinful man is of the devil: The devil was the first sinner, and he that sinneth is of him, as his child, Joh. 8.44. He that doth the devils work is of the devil, sinning is the devils trade, and he that follows this trade is of the devil; he lives a devillish, a devils life: The devil doth nothing but sin, 'tis his business, and they that tread in his steps are of him, and like him, they are devils incarnate.
Particularly 1. To sin, and live in sin, is to do as the devil doth, to be like him, and conformable to him: Sin is his work, he is so evil and ⟨p. 186⟩wicked, that he is called (emphatically, and by way of eminence) the [Greek or Hebrew], the evil, and the wicked one, 1 Joh. 2.13. Ch. 3.12. as if there were none evil, or at least so evil as he: yea, the devils are not only wicked, but called wickednesses in the abstract, Eph. 6.12. and abstracts note Essences: He sinned from the beginning, and continueth sinning to this day; and they that do imitate him in his work, are his children as much as if they were begotten of him, Joh. 8.44. ye are of your father the devil, and (his works his lusts ye will do; he was and is a murderer, he attempted it upon God, but effected it on himself and man; he is the Abaddon and Apollyon, the murderer to this day, Rev. 9.11. he is ('tis true) a liar, deceiver, a tempter, but he doth all these as subserving his name as a King (for so he is called, Rev. 9.11.) his reigning sin, which is a destroyer or murderer, 1 Pet. 5.8. Now just thus 'tis said of them that sin, Prov. 8.36. they destroy their own souls, they are selones dense, self-murderers. Sin is devils work.
Particularly 1. To sin, and live in sin, is to do as the devil doth, to be like him, and conformable to him: Sin is his work, he is so evil and ⟨p. 186⟩wicked, that he is called (emphatically, and by way of eminence) the 〈non-Latin alphabet〉, the evil, and the wicked one,
2 He that sinneth doth not only do as the devil doth, such work as he, but he doth work for the devil, he is servant and slave to the devil; he worketh in the children of disobedience, and they work for him; he is their Prince, and their God, whose servants they are, and whose work they do; his servants ye are whom ye obey, saith the Apostle, Rom. 6.16. So then, they that serve and obey the ⟨p. 187⟩devil are his servants: Sin is the service of the devil, the work that sinners do for the devil: Oh what wages are they like to have, who serve such a Master! though sinners defy the devil in words, yet they deify him in works, and at last he will devillize them, and bring them into like nature and misery with himself: Sinners are led by him at his will, like his dogs in a string: when men are converted, they are delivered from his power, Acts 26.18. and they that apostatize or are excommunicated, are delivered again to Satan; so that in whatever state a sinner be a sinner, whither Infidel, Formalist, or Apostate, he is under the power of the devil, doing his work, and making work for his wages.
2 He that sinneth doth not only do as the devil doth, such work as he, but he doth work for the devil, he is servant and slave to the devil; he worketh in the children of disobedience, and they work for him; he is their Prince, and their God, whose servants they are, and whose work they do; his servants ye are whom ye obey, saith the Apostle, Rom. 6.16. So then, they that serve and obey the ⟨p. 187⟩devil are his servants: Sin is the service of the devil, the work that sinners do for the devil: Oh what wages are they like to have, who serve such a Master! though sinners defie the devil in words, yet they deifie him in works, and at last he will devillize them, and bring them into like nature and misery with himself: Sinners are led by him at his will, like his dogs in a string: when men are converted, they are deliver'd from his power, Acts 26.18
