Exposition of Job 35-37, Exposition on Job · Chapter 36 · Verse 21
JOB, Chap. 36. Verſ. 21.
Verſe. 21. Take heed, regard not iniquity, for this thou haſt choſen rather than affliction.
IN this verſe Elihu gives Job another ſerious admonition, or re-enforceth the former, warning him to take heed of ſpeaking or uttering any thing raſhly,foreign Cuſtodivit, ſervavit. unduely, or unbecomingly of God, in reſpect of his troubles and ſufferings; and this he urgeth upon him by two ſorts of arguments, as will appear when I come to handle the two following verſes.
Take heed, regard not inniquity. As if he had ſaid, beware, be well adviſed what thou doſt, and what thou ſayest. The word which we here render take heed, ſignifies to keep and preſerve, but moſt properly, to prevent and keep off any evil, that it fall not upon us. The noun, from this root, ſignifies a watch tower, upon which a perſon ſtands to obſerve and give warning of any danger, or to deſcry any approaching enemy. 'Tis tranſlated, take heed, as here, ſo (1 Kings. 2.4.) where David upon his death-bed, gives counſel to Solomon his ſon and ſucceſſor what to do, and how to walk in the way of the Lord, that (ſaith he) the Lord may continue his word which he ſpake concerning me, ſaying, if thy children take heed to their wayes, that is, if they are very watchful over their wayes, both as to their perſonal and princely walkings, if they walk in my ſtatutes, then I will do thus and thus for them. Thus ſaith Elihu, take heed, look about you, have your eyes in your head, be careful. Theſe take heeds are frequent in Scripture. From whence (before I come to the matter about which Elihu would have Job take heed.)
Obſerve; It is our duty to be heedful.
We cannot be dutiful unleſs we are heedful; a headleſs perſon cannot be a faultleſs perſon. This duty runs quite through all we have to do; take heed, firſt, to the inward motions of the ſoul, take heed how & what you think (Pro. 4.23.) keep thy heart with all diligence (with all keepings, with all heedings, it is this word in the text) heed thy heart, that is, thy firſt ſtirrings and motions unto any work. Secondly, take heed, as to the firſt motions of the ſoul, ſo to the affections of the ſoul, which are ſoul-motions formed up and ſtated; take heed of your affections, how and what you deſire, how and what you love, how and what you hate. Thirdly, take heed to the tongue, how you ſpeak, and what you ſpeak, where you ſpeak, and why or for what ends you ſpeak; there is a great deal of take heed belonging to the tongue. Fourthly, take heed to the ear, when ye hear others ſpeak, take heed how you hear, and when ye hear, and what you hear; infection may ſoon come in at thoſe ports. Fifthly, take heed to the eyes, what you behold; the eyes are windowes which often let in vanity, yea, I may ſay, venome and poyſon into the ſoul. In a word, take heed of all your actions, or of your whole converſa…ion; take heed what you do,foreign A verbo foreign quod ſaepe animi intentionem, vel contemplationem valet ad aliquem finem, utpote ad miſerandum, vel interrogandum, vel adjudicandum. Bold. and how you do it; ſee that ye walk circumſpectly, take heed in and about all theſe things, that ye ſin not, eſpecially, that ye neither have, nor carry on any deſign or work that is ſinful; take heed that ye be not found falling into that errour, to avoyd which, Elihu calleth or awakeneth Job to this watchfulneſs, take heed.
Regard not iniquity.
Here is the ſpecial matter in the text, about which Elihu adviſes Job to be heedful, regard not iniquity. The word rendred regard, ſignifies the turning of the face to look upon any object; that which we much regard, we turn about to look upon it,foreign Iniq…itas, vanitas. as that which we ſlight, we turn away from it and will not look upon it; we turn our face to a perſon or thing, ſignifying our approbation, and we turn away our face to ſhew our diſlike; and therefore we do well expreſs this word,foreign. Abſurda, indecentia. Sept. which ſignifies to turn the face, by regarding; turn not thy face to iniquity, look not to it, give it not any reſpect or countenance, regard not Iniquity.
The word ſignifies vanity properly. All iniquity is vanity, ſin is vanity, and ſin hath brought vanity into the whole creation, yea ſin makes all things a vexation to us. The Chaldee ſai…h, regard not a lie, the Septuagint, regard not things abſurd or uncomly.
But what Iniquity doth Elihu here chiefly intend? I anſwer, It is a truth of Iniquity in general, regard not any iniquity; yet here Elihu ſpeaks not in that compaſs; as if he ſhould ſay, regard not robbery, regard not murder, regard not adultery and wantonneſs, regard not any of theſe foul and groſs ſins; but there was a ſpecial ſin which Elihu had an aym at, and which he thought Job gave too much regard unto; regard not iniquity, that is, undue ſpeeches and heart-g udgings, or impatient complainings againſt the proceedings of God with thee; that is, do not ſtand ſo much complaining about what thou ſuffereſt, and juſtifying thy ſelf in what thou haſt done, expoſtulate the matter no more with God, wiſh not for the night of death, &c. This is to regard or turn thy face to iniquity; take heed of theſe things, do not regard theſe evils, this kind of iniquity.
Further, when Elihu ſaith regard not iniquity, we are to expound him by theſe affirmatives; ſlight it, turn from it, abhor it, loath it, deſpiſe it, reject it; all theſe affi matives are contained in that negative, regard not. Frequently in Scripture, negatives intend their contrary affirmatives. When that Scripture ſaith, deſpiſe not propheſying, (1 Theſ. 5.) the meaning is, ye ſhall regard it, love i…, follow it, delight in it; ſo on the other hand, when this Scripture ſaith, regard not iniquity, the meaning is, deſpiſe and oppoſe iniquity to the utmoſt; Take heed, regard not iniquity. From this part of the verſe thus opened,
Obſerve, Firſt; It is no eaſie matter to keep our ſelves right when things ſeem to go wrong with us.
It is a hard thing to forbear iniquity when we are pinched with adverſity; not to ſpeak unduely and uncomly, not to ſpeak amiſs of God, not to ſpeak unbecoming our ſelves, require …reat caution in a day of diſtreſs. We have need to take heed of this iniquity, to be watchful in an evil day, that we neither do nor ſay that which is evil. When things are amiſs with us, we are very apt to ſpeak and do amiſs. As ſoon as ever the hand of God toucheth us, how do we grieve! how do we complain! how do we murmur! how do we repine! O regard not this, 'tis an iniquity to be taken heed of, in a dark day, in a day of trouble, ſuch as was upon Job; as black a day was upon him, as ever upon any in the world, as to his perſonal condition. If ſuch a Cedar failed, have not we, poor Shrubs, reaſon to look about in ſuch a day? When an affliction is very great, they that are for reputation great and ſtrong in faith, very choice believers, experienced ſouldiers in the wars of Jeſus Chriſt (when an affliction (I ſay) growes very great) how apt are they to be diſmayed, to be out of heart, to deſpond, to look upon themſelves as undone, and all undone! O regard not, turn from this iniquity. It ſhould not ſatisfie any ſervant of God that he avoids groſs iniquities in practiſe, he muſt make conſcience of an impatient word, and order his ſpeech aright under the rod, as well as his converſation.
Secondly, Foraſmuch as Elihu calls this an iniquity,
Obſerve; Impatient ſpeeches render us guilty, let our afflictions and troubles be never ſo great.
Jobs affliction was as heavy as the ſand, yet Elihu tells him, your complainings are your iniquity. I have had occaſion ſeveral times in this book to ſpeak of the evil of complaining, under the worſt and ſoreſt of afflictions, and therefore I only name it here.
Thirdly, taking iniquity in the largeſt notion,
Obſerve; Sin deſerves no reſpect from us.
Sinners deſerve no reſpect, much leſs doth ſin. 'Tis one part of the character which David gives of a Citizen of Sion, (Pſal. 15.4.) He is one, in whoſe eyes a vile perſon (that is, a wicked perſon, a perſon given up to his luſts) is contemned. That which makes a perſon vile and contemptible, is worſe than a vile perſon, and therefore ſhould have leſs reſpect, or more contempt from us. Remember, ſin is the only thing which makes any perſon vile; ſhould we then give any reſpect to ſin? ſhould we give reſpect to that which brings utter diſreſpect upon us? have we any reaſon to honour that which brings us to ſhame? to regard that which makes us regardleſs both with God and all good men? However ſome men are regarded with men for their wickedneſs, I mean with wicked men (they regard their like the more, when they are moſt like them) yet (I ſay) ſin makes every man regardleſs with God and every good man: Therefore regard it not, yea, ſlight it, trample upon it. Take that
For a Fourth note in the affirmative; Iniquity is utterly to be diſregarded and abominated;
We ſhould abhor it and caſt it out of our ſoules, we ſhould throw it out of our converſation.
Note Fifthly; To regard iniquity is the marke of a wicked man.
As 'tis his property to diſregard all good (Pſa. 26.4.) he ſeteth not his heart to that which is good, he abhorreth not evill; that i…, he hath no regard to the good of duty, and he hath a great regard to the evill of iniquity. His not abhorring evill is to be interpreted in the affirmative, he regards, reſpects evil, he prizes and values his very baſeſt luſts before the Law and Will of God. David diſclaimeth this baſe ſpirit (Pſ. 66.18.) If I regard iniquity in my heart, God will not hear my prayers. Now who are they whoſe prayers God will not hear? We have the anſwer made by the blind man (Joh. 9.) God heareth not ſinners: whom will he hear then, ſeeing all are ſinners? His meaning is, he hears not impenitent ſinners, unbelieving ſinners, ſuch as trade on in a way of ſin. Thus David concluded, if I regard iniquity in my heart, God will not hear me; for if I regard iniquity, I am of thoſe ſinners whoſe prayers God will not hear. Though David had done great iniquities, and had much iniqui…y in his heart, yet he regarded no iniquity in his heart, If I have locked to any iniquity in my heart (ſaith he) as the word is; that is, if iniquity in my heart be ſmiled upon, if I have pleaſed my ſelf with it, if I have given it a good look, I were a wicked man, and God heareth not ſuch.
Laſtly, from theſe words, Elihu ſpeaking thus to Job, a godly man, take heed, regard not iniquity,
Note; A godly man ſhould take heed of doing any thing which may ſignifie the leaſt reſpect or regard unto ſin, the leaſt reſpect to the leaſt ſin.
Indulge not thy ſelf in complainings and impatience, leſt thou be found to regard iniquity, as Job is here charged in the next words.
For this thou haſt choſen rather than affliction.
Here Elihu applieth the matter yet cloſer to Job; I have adviſed thee, to take heed, not to regard iniquity, and my admonition is not without cauſe; I do not ſpeak at random, for I tell thee plainly, thou haſt choſen this rather than affl…ction; that is, thou haſt regarded iniquity. To chooſe is to regard.
This thou haſt choſen rather that affliction. This, What? This ſin, impatient complaining and expoſtulating with God,foreign Elegit, ſelegit. this ſin thou haſt choſen. The word which we tranſlate to chooſe, denotes a very ſerious and exact work of the ſoul. Choice is a deliberate act; we chooſe upon diſcuſſion and debate; choice is made upon trial and proof. Thus the word is uſed (Exod. 17.9.) Joſhua was to take choſen, approved, experienced men, to go to the war againſt Amalek. David gathered all the choſen men of Iſrael (2 Sam. 6.1.) And thus the Lord ſpake to the houſe of Jacob by the Prophet (Iſa. 48.10.) I have choſen thee; Where? I have choſen thee in the fire of affliction. Affliction is a tryer, and either diſcovers who are fit to be choſen, or ſits and prepares them to be choſen. This thou hast choſen Rather than affliction.
But may we ſay that Job ſat down, and putting his affliction in one ballance and ſin in another, choſe iniquity rather than affliction, or ſin rather than ſuffering? Surely the bent of Jobs ſpirit, the frame of his heart was far otherwiſe; nor is it conſiſtent with a gracious ſtate, or a ſtate of grace, to ſit down and make a perfect election of any ſin, upon any tearms whatſoever. Therefore the word chooſing may be taken in a milder ſence, or in a more moderate intendment; as if Elihu had ſaid, Thou hast ſpoken and done ſuch things, thou hast behaved thy ſelf ſo under thine afflictions, as that a man may ſay, ſurely thou hast choſen iniquity rather than affliction; thou hast given others great cauſe to judge thus of thee. Elihu did not purpoſe to faſten this upon Job, that he had purpoſely concluded to chooſe ſin rather than affliction;Prae afflictione. i. e. magis quam af…l tionem, hoc eſt tol…anti… afflictionis. Me…n mi… ſubjecti. Piſc. but he had taken liberty (through the violence of his temptations an… the extreamity of his paines) to uſe ſuch impatient ſpeeches an… actings as might be interpreted, in a ſence, a chooſing of iniqui…y (that is, impatience) rather than affliction; that is, a quiet ſufferance of affliction. This thou hast choſen rather than affliction, or, (As ſome render it) For this cauſe hast thou choſen any thing rather than affliction, thou haſt cho…en what came next rather than affliction; or, thou hast choſen this becauſe of thine affliction, ſo others read it; that is, thou haſt been ſo preſt with thine affliction and trouble, that thou careſt not what thou chuſeſt.
Mr. Broughton thus; Beware thou look not to ſorrow, to chooſe that for thy affliction. The ſumme of all is, as if Elihu had thus beſpoken Job in this part of the verſe; O Job, whereas God requires of thee to give him glory in the humble ſubmiſſion of thy ſoul unto him, and ſitting patiently under his mighty hand, thou hast behaved thy ſelf quite otherwiſe, thou hast carried it ſtoutly, and uttered very bitter complainings of thy condition, thou haſt not given God the glory of his ſoveraignty, of his holineſs, juſtice, purity and goodneſs, in thy affl…ction, thou haſt not ſet thy ſelf to do this as thou ſhouldest, but thou hast run out exceedingly, and overſhot thy ſelf; So that, I may even ſay of thee, thou hast choſe this iniquity, rather than ſubmitted to thy affliction.
Elihu ſpeakes reprovingly, this thou hast choſen; Is this a good choice?
Hence note, Firſt; Sin, or that which is ſinful, ought not to be choſen whatſoever we chooſe.
As Solomon counſeleth, in the book of Proverbs, with all thy gettings get underſtanding, he meanes ſpiritual underſtanding; as if he had ſaid, What ever thou are getting be ſure thou get wiſdom for thy ſoul, wiſdom to ſalvation, wiſdom for eternity; in all thy gettings get underſtanding: So I may lay in this place, among all your chooſings be ſure you never chooſe ſin; that's not to be choſen, leave that out, or paſs that by in all your elections. This is a point of very large compaſs; it ſuits not my work here, to inſiſt much upon it, yet I ſhall take leave a little; What ever you ch…oſe, chooſe not ſin. Why?
Firſt, Sin is evil in it ſelf, and that which is (malum in ſe) evil in it ſelf, or evil it ſelf, is not the object of choice; no man is to chooſe evil, nor properly can chooſe it.
Secondly, Chooſe not ſin, for ſin is an evil forbidden, the Law is againſt it, and the Goſpel too.
Thirdly, Chooſe not ſin, for ſin is a diſhonour to God, and we ſhould rather chooſe to die than diſhonour …od.
Fourthly, Chooſe not ſin, for it brings deſtruction upon man. Sin ſtrictly and abſtractly conſidered cannot properly be choſen. A rational creature cannot chooſe ſin properly, becauſe ſin is evil; and election being the office of the Will, whoſe adaequate obj…ct is good, ſin, ſtrictly taken, cannot be choſen. But ſin is often choſen, and 'tis the choice of moſt men, they chooſe iniquity rather than affliction; iniquity is the choice and the beloved of many a mans ſoul. But how? It is under the pretence of ſomething that is good; no man can chooſe it as 'tis evil. For though ſome love ſin and chooſe ſin for ſins ſake (ſuch come up higheſt and neareſt to the frame of the devil, as they that do good for goods ſake come neareſt to the holy Angels) yet, I ſay, ſin is alwayes choſen under ſome conſideration or ſhadow of good; and if any man chooſe to ſin without reſpect to profit or gaine, yet he hath ſome good in his eye, namely to pleaſe himſelf, he would have his will, and will not let God have his will; and this is good to him who is ſtarke naught. But uſually ſin is choſen upon one of theſe three accounts.
Firſt, ſin is very often choſen (by a miſtake) for that which is good. They who (as the Apoſtle ſpeaks, Heb. 5.12.) are u… skilful in the word of righteouſneſs, they who have not ſences exerciſed to diſcern between good and evil, are very apt to chooſe evil in ſtead of good, that is, thinking it to be good. Thus error in opinion is choſen, upon a miſtake, for truth; and iniquity in practiſe, is choſen, upon a miſtake, for duty. Of ſuch the Prophet ſpeakes (Iſa. 5.20.) They call evil good, and good evil, they put darkneſs for light, and light for darkneſs: which, as ſome do knowingly, out of perverſeneſs of ſpirit; ſo others ignorantly, out of unſoundneſs of judgement, imagining that to be good which is evil, and that to be light which is nothing elſe but darkneſs, that to be ſound doctrine which is er…our, and that holy worſhip which is ſuperſtition. So did Paul before he was converted, he choſe iniquity, and thought he had done very well; I thought (ſaith he) I ought to do many things against the name of Jeſus Chriſt (Acts 26.) I thought it my duty, I verily thought I ought to perſecute and vex thoſe who beleeved in Jeſus, where-ever I found them. And Jeſus Chriſt himſelf forewarns his Diſciples (John 16.2.) that the time was coming, that whoſoever killed them would think they did God ſervice. Thus many do not underſtand what is right, and ſo chooſe what is wrong.
Secondly, Others chooſe that which is evil, hoping that ſome good will come of it, that God may have ſome glory by it, and men themſelves and others may have ſome advantage by it. This reproach was caſt upon the Apoſtles and their doctrine, which St. Paul rejected with higheſt diſdain (Rom. 3.8.) Not as we are ſlanderouſly reported, and as ſome affirm, that we ſay, let us do evil that good may come thereof, whoſe damnation is juſt. The glory of the free grace of God will be manifeſted in the pardoning of our ſin, come therefore (ſay ſome) let us ſin our fill, that ſo the immeaſurableneſs of the Lords goodneſs and mercy may appear. Woe to thoſe who make ſuch inferences, their damnation is juſt. To do evil upon any hopes of good by it (though it be the glory of God) ſubjects to the worſt evil of ſuffering, damnation. Others chooſe ſin; Why? They look ſome good will come by it, that is, ſome profit. If we ſtrain our conſciences to do this, we may get or keep favour with men; if we do this evil, it may gain us acceptance in the world. Many chooſe evil, becauſe in doing ſo, they ſwim with the ſtream, and comply with the many, or as the Apoſtle ſpeakes, with the courſe of this world; theſe chooſe evil, becauſe they would be in the faſhion of the moſt, they conſider which way the world is like to go, and ſet themſelves to go that way.
Thirdly, Others do evil hoping to avoid and eſcape danger by it; they chooſe the evil of ſin, that they may eſcape the evil of puniſhment. As many ſin for a little advantage, ſo others to avoid loſs, and that they may ſleep in a whole skin. Some will deny what they have done, to ſave themſelves: No body can prove it againſt us, we will deny it, and ſo avoid trouble, and keep out of the reach of danger. Yea, for this cauſe many deny the truth and renounce the wayes of God, in which they have walked. Demas forſook Paul, he left the Church of God, that he might keep in with, and cloſe to the world. Upon theſe pretences and hopes many chooſe evil, not meerly and barely in it ſelf, but as it comes thus clothed: As ſome chooſe it through ignorance, ſo others upon hopes of getting good, and not a few upon hopes of avoiding evil, and keeping out of hazzard and harmes-way. But what-ever worldly good any gain, or danger they eſcape, by chooſing iniquity, that choice brings them into greater danger, and ſubjects them to the loſs of a greater good.
This thou haſt choſen rather than affliction. The particular iniquity (as hath been ſhewed) was impatience.
Hence note; He that gives himſelf up to unquietneſs and impatience under the afflicting hand of God, chooſes ſin rather than affliction.
The Lord by Moſes told his People, when they ſhould be brought into great tribulation, becauſe of their ſin and uneven walkings, becauſe of their breaking the Lords Statutes and Commandments (Lev. 26.41.) If they ſhall accept of the puniſhment of their Iniquity, then it ſhall be well with them. If at ſuch a time ye ſtand not complaining and murmuring againſt me, but ſhall well accept or take the puniſhment kindly, and kiſs the Rod, acknowledging how you have provoked me, and walked unworthy of former mercy; then I will ſhew you favour, and renew your mercies: But if in affliction you fall a murmuring, and ſay, ſurely the Lord hath caſt us quite off, there's no hope, you chuſe iniquity rather than affliction.
Thirdly, Elihu in this doth not only reprove Job for doing that which was very evil in it ſelf, but he reproves him for doing that which was very evil to himſelf; this thou haſt choſen rather than affliction. As if he had ſaid, Thou doſt not know thine own good, in making this choyce. We ſay, He is a wiſe man that underſtands his own good.
Hence note; They make a very bad and miſerable choyce for themſelv…s, who chuſe iniquity rather than affliction.
Thus Solomon concludes for Wiſdom (Prov. 8.36.) He that ſinneth againſt me wrongeth his own ſoul. He that ſinneth, wrongs Chriſt, but Chriſt paſſeth that over, and ſeemeth to ſay, I will bare your wrongs, but pray take heed to your ſelves, will you not love your ſelves? will you not abſtain from ſin out of love to your ſelves? he that ſinneth againſt me wrongs his own ſoul; all that hate me (that is, my wayes) they love death: And ſurely there is no great beauty in death, that we ſhould love it and deſire it. They chuſe very ill for themſelves, that chuſe ſin, the wages whereof is death. I grant, to chuſe affliction is but a hard choyce (affliction is not good in it ſelf) but affliction, if choſen, may prove good; it may be very good to us, it may bring in much good to us: and therefore there is wiſdome, not only in chuſing any affliction, rather than ſin, but in chuſing ſome one affliction rather than another. But what good doth he chuſe, that chuſes ſin? Happy is the man that endures correction, or affliction, ſaith the Scripture in many places; but doth it ſay any where, Happy is the man that commits iniquity? If you chuſe affliction rather than iniquity, you chuſe a great deal of good. Firſt, David could ſay upon tryal (Pſal. 119.71.) It is good for me that I have been afflicted, that I might learn thy ſtatutes. Did ever David ſay, it is good for me that I have ſinned, which is to unlearn or break Statutes? did he ever pleaſe himſelf in thinking that he had ſinned? he did even pleaſe himſelf that he had been afflicted; that was good, becauſe he learned Commandments by it; he grew a better Scholler, then he was in that beſt learning of all, the knowledge of the Commandments of God.
Again, Secondly, It is good to be afflicted; why? afflictions are the exerciſes of our Graces, the exerciſe of our Faith, the exerciſe of our patience, the exerciſe of our ſelf-denyal. 'Tis a good thing to have our Graces exerciſed, for thereby they are encreaſed. If you chuſe affliction, you ſhall probably have that good by it, the encreaſe of your beſt things, your Graces.
Thirdly, Affliction purgeth out our corruptions, and that is good. Is it not good to have a diſeaſe, or an ill humour, purged out? this good comes by affliction. But doth the committing of ſin purge ſin? doth the Stock of ſin abate by ſinning? does the ill humour ſpend it ſelf? no, the ill humour rather increaſeth. When you chuſe ſin, you weaken your Graces, and cheriſh your corruptions; but when you refuſe ſin, your corruptions weaken or ſpend their ſtrength. Do you think when you have committed one ſin, that the ſoul is made more unable to, or more averſe from the ſame or another ſin? When you have ſatisfied the call of one luſt, will it now let you alone, and call no more? no, not at all; the more you ſin, the more you may; the more you ſin, the more doth the Stock of ſin increaſe and grow in you.
Fourthly, Affliction is a means to take us off or wean us from the World: O what a good is that! we being ſo apt to dote upon it. The ſin of the Age is, falling in love with the World; therefore it may be good for us to be ſoundly afflicted, that we may be weaned from the World, and from all things in the world, and be kept, where our true intereſt is, in the boſom of Chriſt, or cloſe to him. But if you chuſe iniquity, will that take you off from the World? no; the more ſin, the more love of the World; for ſin and the World are akin, they are of a Blood; therefore the more you have to do with the one, the more you will have to do with the other.
Fifthly, Affliction b…ings us nearer to God. That which takes us off from the World, brings us neerer to God: this is an excellent advantage, a great good of affliction. But chuſe ſin, and will that bring us neerer to God? Sin is a departure from God: The Lord ſaith to ſinners, Ye are departed and gone. Sin is ſo far from bringing us nearer to God, that as all in a ſtate of ſin, are far off from God, ſo every act of ſin widens the diſtance, and puts us farther off from God.
Sixthly, Affliction is our conformity to Chriſt. If you chuſe affliction, you chuſe that which makes you look like Chriſt; for he was a man of ſorrows in this world, he was not in the ruff and jollity, in the power and pomp of this world, but low, and of no reputation, acquainted with grief all his dayes. If then you chuſe affliction rather than ſin, you chuſe conformity to Chriſt; but chuſing iniquity rather than affliction, you take up the utmoſt diſformity to Chriſt, who knew no ſin, n…r was any guile found in his mouth. He took all our afflictions upon him, but he would not touch our ſin, as a doer of it, only as (in our ſtead) a ſufferer for it.
How great is the good of affliction! But is there any good at all in ſin? Upon all theſe conſiderations the Apoſtle ſaith, When God, the Father of ſpirits, afflicts his ſons and daughters, he doth it for their profit, that they may be partakers of his holineſs (Heb. 12.10, 11.) The Lord afflicts us for our profit, but he doth not ſay I have let you ſin for your profit: For though the Lord is able to, and often doth, bring good out of ſin, yet not inſtrumentally, but occaſionally. Therefore the Scripture at…ributes no profit to ſin, but ſpeaking of ſin, it ſaith, What fruit have ye of thoſe things whereof ye are now aſhamed (Rom. 6 21.) ſhew your gain; what are your advantages? what the revenues which your luſts have brought in? what have you got by your malice, by your wrath, by your conformity and compliance with the world? have theſe b ought you in any advantage? are you bettered by them? what fruit have you of thoſe things, whereof you are now aſhamed? Let us therefore often conſider Moſes's choyce (Heb. 11.25.) Moſes was a wiſe and a holy man; and what did he? He choſe rather to ſuffer affliction with the people of God, than to enjoy the pleaſures of ſin for a ſeaſon. Herein try your ſpirits. Chriſt ſet two things before Moſes; Come, Moſes, here's affliction, you muſt be afflicted, and afflicted with the people of God (which are the greateſt afflictions, you ſhall be ſure to be laſhed with the ſmarteſt ſo…reſt Rod in their Company) or here is Egypt, and all the contentments that ſin can give; which will you have Moſes? O give me afflictions with the people of God (ſaid Moſes) Let the world ruffle and rant in the pleaſures of ſin for a ſeaſon, for my part I will have affliction, O give me affliction. In this choyce Moſes approved himſelf a wiſe man, and underſtood his good. So did the Martyrs. Come, will you have a p…iſon, or deny Chriſt? a Halter, or forſake the Faith? will you into this fire, or will you commit that iniquity? O ſay they, give us Priſons, Halters, Fires, rather than conform to your wickedneſs. Remember this Point, this is a needful Point for us at all times. I would adde theſe three things further about it. Chuſe affliction rather than ſin; why?
Firſt, Becauſe ſin is worſe than all affliction. Secondly, Becauſe ſin is the Sting of all affl…ction. If you are in an afflicted condition, and your conſciences tell you you have been baſe, vile, complying with the VVorld, and diſſembling or falſe-hearted with God; if your hearts tell you, you have been rotten at the heart, this will be the ſting of your afflictions. What is the ſting of death? The Apoſtle anſwers (1 Cor. 15.56.) The ſting of death is ſin. Would a man chuſe a ſting? Surely you chuſe a ſting when you chuſe ſin, and that which will afflict you beyond all your afflictions.
Thirdly, Sin is worſe than affliction, for when God would declare his ſevereſt wrath, and bring the greateſt affliction upon the children of men, when he reſolves to affli…t a perſon or a people to the utmoſt, he doth not ſay, I will make this man a poor man, or I will ſend plague, or ſickneſs, or famine among this people, but he ſaith, I will deliver him or them up into the hands of their ſins, or to the power of their luſts. (Pſal. 81.11.) Iſrael would none of me (ſaith the Lord) they were coy, they had other lovers, they would have the world, they choſe ſin, rather than God, and to go a whoring after the creature, rather than keep cloſe to him. What then? So I gave them up to their own hearts luſts. As if the Lord had ſaid, Pray take your courſe, you that love your own inventions, take your fill of them, you that love and would have the vanities of the world, take your fill of them. The Lord doth not threaten them with famine and peſtilence, no nor with hell, but he threatens them with ſin, and leaves them to the power of iniquity. Thus he gave up the old Gentile Romans to vile affections, (Rom. 1.26, 28.) Let them be victorious, let them be rich, let them ſubdue all Nations under their iron hands, let Rome be the Head and Miſtreſſe of the world, and command all people, let all ſtoop to their power, but ſaith God, I will give them up to vile affections, they ſhall be baſely Idolatrous, and baſely wanton, and baſely gluttonous, and baſely drunken, and baſely ambitious, and baſely envious: As they were above all people of the world in outward glory and power, ſo God left them under the power of their luſts, and gave them up to glut themſelves with wickedneſs; He gave them up to a reprobate minde, to do things that are not convenient. 'Tis the moſt terrible of all afflictions, when God makes a ſin an affliction, and gives men up to hardneſs of heart, to pride, to a ſpirit of looſneſs and wantonneſs; here is a miſchief indeed, the miſchief of ſin.
Laſtly, Obſerve; Our Avoydance of, or eſcape from the greatest affliction in the world, will not bear us out in the choyce of any iniquity.
We may underſtand and proſecute this poynt two wayes.
Firſt, As to guilt. It will no way excuſe us before God, to ſay, I forbore to do duty when commanded by God, I did evill becauſe commanded by man, not out of any diſlike of my duty, or liking of iniquity, but only to avoyd thoſe afflictions, which I ſaw inevitably falling upon me, in caſe I had either done the one, or not done the other. This plea will not hold before God, for any mans diſcharge from guilt upon either account. And though there may be ſome ſea…ons wherein a duty may be laid by or omitted, yet there is no ſeaſon wherein any iniquity may be choſen or committed.
Secondly, We cannot be excuſed, as to Diſcretion. We are fools, and act below, not only gracious but rational men, if we chuſe iniquity to avoyd any affliction, whether that affliction or ſuffering, be, firſt, our own; or ſecondly, the ſuffering of others. Firſt, though nearly related, & very near to us, wife, children, &c. Secondly, though many, never ſo many, a whole Nation, a whole world, the Church. I believe that aſſertion of St Auguſtine will be found ſound and Orthodox Divinity; Better let the world periſh, than attempt to ſave it by telling an officious ly.
The evil of ſin is ſo bad that if any good could come by it (which of it ſelf cannot) it were not worth the having: Some ſaid in the Apoſtles times, & they ſaid it of the Apoſtles, (Rom. 3.8.) Let us do evil that good may come of it. God by his infinite power, wiſdome, and goodneſs, brought good out of evil, even ſalvation to man out of the fall of the firſt man; but if any man, or ſort of men, ſhall project the obtainment of good by the doing of evil, the Apoſtle in the ſame place hath given them this doom, Their damnation is juſt; nothing is more juſt or righteous, than their damnation, who hope to get good for themſelves or others by doing evil, which is it ſelf injuſtice and unrighteouſneſs.