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'tis, that when Innocent and Vertuous Ser. VI. Men fall under Calamity or Oppression, tho we are no way interested in them; yet we can't choose but bestow upon them kind Wishes in their Dangers, and Pity and Compassion in their Sufferings: Whereas if we see the Murderer and the Villain, the Hypocrite and the Cheat brought upon the Stage to encounter Danger and deserv'd Sufferings; we behold the spectacle sometimes with Joy and Satisfaction, and generally without any tender Resentments or Affections of Mind. For these and other Reasons ’tis, that the Law of God is called Holy, and Rom. vii: Just, and Good: That to delight in it is called the approving things that are excellent; Phil. 1. 10. and to follow after Vertue, is to follow after those things that are Praise worthy, Honest (i.e. Graceful) Lovely and of good Report.

And now tell me, you that make a mock of Sin, you that sport and wanton in it, as an innocent Diversion, Can you believe, that there is no Evil in the Corruption and Depravation of your Nature? Can you believe that there's no Evil in the defacing the Divine Image in you, and stamping upon your Souls that of the Devil ? Can you believe that the Chará{ter of Slave and Fool, which is the El

sential

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Vol. II. sential and Genuine one of a Sinner, has

no shame or reproach in it? Can you imagine that when the Diseases or Distortions of the Bady are generally loathfom and its decays contemptible, the Deformities and Ruins of the Mind should not be more detestable, being the Depravation of our better Part, and a voluntary one too? Do you think that our great Creator can behold the disorder, the Ruin of that beautiful Structure which himself hasrais'd with Satisfaction? Or will a Holy God be pleas’d with the Leprofie and Úlcers, which good Men hate, and even wicked Men are asham'd of?

IV. Sin is extreamly injurious to our Neighbour, almost all the Calamities which infest Mankind may be charged upon Sin; for they are either such as naturally flow from our Sins, or such as God inflicts

upon us for them. "To these we are to impute Fires and Plagues,

Storms and Deluges, Defeats and Losses. James iv. Whence come Wars and Fightings amongst us?

Whence our Divisions and Contentions ?
Whence particularly Slavery, Poverty
and the like? Come they not from our
Sins ? What Laws does not Sin subvert ?
What Counsels does it not Frustrate ?
What Abilities does it not render useless?

What

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Prov. xira

What Friendship does it not dissolve ? Ser. VI. What Relation does it not divide? What i Good does it not blast? What Enjoyment does it not imbitter? By Wisdom is an Prov.stit. House built, and by Understanding it is esta-3. blisbd; but a Fool pulls it down with his Hands Irregular Lufts and Passions waste and consume, embroil and confound all Things. Righieousness exalteth a Nation, but Sin is a Reproach to any Peo-348 ple. Reflect upon the Complaints of Princes or People, of Fathers or Children, of Husbands or Wives, of Masters or Servants, of Widows and Orphans åre they not all occasion’d by Sin?

This is an Argument so often insisted upon, and so self-evident, that I need not enlarge upon it; 'tis universally avow'd in all civiliz’d and well-governd Nations, all Laws whatever being either for the explicating and defining what Justice and Virtue are in the several Instances thereof, or for the enforcing the Practice of them upon the World, or for the maintaining the Authority and Obligation of them; there being no Lawgivers fo destitute of Experience and Reason as not to see thật the Peace and Safety, the Security and Pleasure of Human Society, and (in a word) of Human Life, whether

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Vol. II. in Publick or Retirement, consists in the m Practice of Virtue, and Conscience of our

Obligation to it; so that every Sinner is a Disturber of the Peace, an Enemy to the Security, and a Reproach to the Order and Beauty of all Earthly Communities. And when we reflect on the Enormities practis’d by Sinners, and the unspeakable Misery and Confusion with which they fill the World, can we think

that God will not visit at the last Day for Gen. xviii, these Things ? Shall not the Judge of all the

Earth, one time or other, do Right? Shall not the sorrowful Sighing of the Needy and Oppressed come before him? 'Will he not punish Injustice and Wrong? Will not he make Inquisition for Blood? And will not he exclude the Disobedient and Unclean, and every Worker of Iniquity, from the new Heaven and the new Earth? And

what but Tribulation and Anguish can be Pfal. xciv, found any where else? 0. Lord God, to 1, 2, 3, 4. whom Vengeance belongeth, O God, to whom

Vengeance belongeth, shew thy self. Lift up thy self, thou Judge of the Earth: render a Reward to the

Proud. Lord, how long ball the Wicked, how long shall the Wicked triumph? How long shall they utter and speak hard. Things ? And all the Workers of Iniquity boast themselves ?

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Ser. VI. From what has been said I infer 1. That we are henceforth to look upon Sin as an unspeakable Evil, as the highest Provocation of and Enmity against God, and therefore as the most Itupid Folly and vileft Ingratitude, as an intolerable Depravation of our Nature, as the Incendiary and Plague of Human Society, and if it appears thus loathsome and detestable to us, what must it do to a good and holy God, who is infinitely greater and purer than our Consciences, who is Light it self, 1 Joh. i.si and in whom is no Darkness at all? If a good Man cạn't reflect upon it without Abhorrence and Indignation ; if a Penitent can't call his Sins to Mind without Remorse and Sorrow, with what Eyes must GOD behold Sin in the obstinate Impenitent, especially then when the Day of Grace is over, and he no longer regards the Sinner as his Creature, but as an Enemy and Rebel, never to be reconcild, never to be reclaim'd?

2dly, Let us never fatter our felves that God will not be as severe as his Threats, and that Hell will not be as

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