The Holy Arbor, Chapter 6 · Section 11
XI.
SIN in its proper nature is an Anomy, that is, a want of Conformity to the Law of God. The nature of ſin lies not in the action, but in the maner of doing the action; and ſin properly is nothing formally ſubſiſting or exiſting, for then God ſhould be the Author of it, but it is an Ataxy or Abſence of goodneſs in the thing that ſubſiſteth; whereupon it is truly ſaid in Schools, In peccato nihil poſitivum, whatſoever a man doth whereof he is not certainly perſwaded in judgement and conſcience out of Gods Word, that it may be done, is ſin. Original Sin is the Corruption of the whole man, and chiefly of the Soul of man, and is not onelyonly an abſence of goodneſs, but alſo a real preſence of an evil property and diſpoſition; and this infection of Nature doth remain, yea in them that are Regenerated. For the Principle of Fleſh that is in holy men may ſometimes prevail mightily upon them, yea ſo as to make them do as evil actions as the worſt of men; for this is a true Rule, A man that excelleth in Grace, may ſometimes excel in ill-doing; but he allows not himſelf therein, nor is it properly he that does it, but ſin that dwelleth in him; as the good that evil men do, it cannot be ſaid that they do it, Gods Spirit may be there to help them to do much, but the Spirit dwelleth not there, ſo a man may do good and not be good.
On the other ſide, things though commanded, yet in the unregenerate become ſins; it is ſin when a wicked man giveth Alms, becauſe it proceeds not from Faith and Love; yet the Moral actions of the unregenerate are not to be omitted by us, becauſe in them they are ſin, but we muſt avoid the ſin, and perform the action; avoid not the works of Hypocrites, but the hypocriſie of their works. Thus is ſin the Corruption of a Nature created good of God, but not any Creature, made of God in man; for it is onelyonly an accidental Quality or natural Property of man corrupted, but no ſubſtantial Property, nor of the nature of man ſimply as he was firſt created. Solomon hath drawn the picture of Sin to the life in the Deſcription of an Harlot; the Fawns, Flatters, Pleaſes, Delights, but in the end Deſtroys; it ſpeaks to us in Joabs language to Amaſa, 2 Sam. 20.10. and his kiſſes are as mortal; or in Jaels language to Siſera, Judg. 4.18. & 5.26, 27. but the Butter in the lordly Diſh will not balſum the wound it gives. All ſin is like the painted Harlot, or the beautiful forbidden Fruit; he that ſucks the Honey-comb of ſin, ſucks the Poiſon of Aſps; it is a golden Hook baited with all the Glory of the World. All ſin is foul, filthy, unclean, infectious, contagious, and loathſom in the ſight of God, Levit. 18.24. Ezek. 20.18. Matth 15.19, 20. Jam. 1.21. Zeph. 3.1. Rev. 21.27. It is compared to an unclean cloth, Iſa. 64.6. to the Blood of pollution, Ezek. 16.6. Levit. 15.19. It polluteth and prophaneth the actions of greateſt Devotion in the Service of God, Hag. 2.13. It defileth the Land and places where ſinners are converſant, Lev. 18.24, 25. And as the Dropſie man, the more he drinks the dryer he is, and the more he ſtill deſires to drink: So a ſinner, the more he ſins the apter he is to ſin, and the more deſirous to keep ſtill in a courſe of wickedneſs. Cuſtom in ſinning breeds hardneſs of heart, Hardneſs of heart brings Impenitency, and Impenitency, Condemnation; that men of years living in the Church are not ſimply condemned for their particular ſins, but their continuance and reſidence in them; and though every ſin be mortal, yet are not all equally mortal, but ſome more, ſome leſs; nor do ſins committed utterly take away Grace, but rather ſometimes do make it the more to ſhine and ſhew it ſelf. Thus can God turn every thing to the beſt to thoſe that are his, yea ſo as we may ſay we gained by Adams Fall: whence deſcended unto us that Original Sin, which the Papiſts ſay is not Sin properly ſo called, but onelyonly becauſe this Original Corruption in all men at their conception is an occaſion or cauſe of Sin, but as for the Sin it ſelf which was in this corruption of Nature, they ſay it was taken away by Chriſt, Rom. 5.18. And herein the Anabaptiſts agree with the Papiſts, for they alſo hold that Original Sin was taken away by Chriſt; yet David, as righteous man as any Anabaptiſt or Papiſt, confeſſed that he was conceived in ſin, and born in iniquity, Pſal. 51.5. For Chriſt taketh not Sin away but as he ſaveth, viz. from all ſuch as truly believe in him, to whom it is no more imputed: Nor is God (as ſome blaſphemouſly imagine) the Author of Adams Fall; for the unchangeable Decree and Will of God, takes not away the liberty of mans Will or of Second Cauſes, but onelyonly enclineth and ordereth the ſame, as the firſt and higheſt Cauſe: So that Gods Decree went before Adams Fall onelyonly as an Antecedent, not as a Cauſe thereof; and though Adam fell not without Gods general permiſſive Will, yet without his ſpecial approving Will; and he having full power and liberty to ſtand, God can no way be ſaid to be the Author of his Fall, nor conſequently of Sin. And now when man is puniſhed for Sin, other Creatures ſuffer with him, though had not man faln it had been otherwiſe; but now as Inſtruments of evil man oftentimes doth horribly abuſe them, to the diſhonor of the Creator; therefore do the Creatures groan, as weary of wicked men: and yet to this ungrateful Creature (Man) doth the Goodneſs and Mercy of God appear infinite like himſelf, in that the Air doth ſtill yield man breath and not poyſon him; in that the Water ſo variouſly accommodates him, and not drowns him; that the Fire comforts, and not conſumes him; that the Earth bears and ſuſtains him, and not through drought prove barren, parch up, and cleave aſunder to ſwallow him; that his Food doth nouriſh and not choak him; that Death doth ſpare and not ſtrike; yea, that Hell is conquered for him. O the depth, the depth, the depth of the Goodneſs of God to this faln, reſtored, yet ungrateful Creature Man! yea, there had not been any ſuch thing at all as Death, had not man diſobeyed, for God made not Death in the beginning, nor ſhould it have been, except of our ſelves: for it enſued on the voluntary Sin of man, God forcibly inflicting it, as a moſt juſt Puniſhment, and the preſent Puniſhments of this life, are but the beginning of Everlaſting, becauſe they are not ſufficient here to ſatisfie Gods Juſtice; and though God doth not ſo puniſh the ſins of the godly, yet is not his Juſtice impeached thereby, becauſe he puniſhed them in Chriſt with a puniſhment Temporal, yet equivalent to Everlaſting; which equability doth the Goſpel adde unto the rigor and ſeverity of the Law. Now the Judgements of God are not onelyonly Puniſhments to the Sufferers and Offenders, but alſo Documents and Inſtructions to all others that behold them, know them, and hear them; they are as Sermons to Repentance, for this very end and purpoſe he worketh them, and therefore they muſt be Inſtructions to us, to avoid the occaſion of them, which is Sin.
The Sin againſt the Holy Ghoſt, is, when any after that he hath by the Holy Ghoſt been lightned with the knowledge of the Truth of the Goſpel, doth ſtand againſt that Truth, not for fear, or through infirmity, but on wilful Malice; for this Sin is a ſpightful reſiſtance of the Goſpel againſt the knowledge and light of Conſcience, after the Spirit hath perſwaded the heart of the Truth and Benefit thereof; and when a man ſinneth out of malice and ſpight againſt God himſelf and Chriſt Jeſus: which is not every ſin of Preſumption, or againſt Knowledge and Conſcience; but ſuch a kinde of preſumptuous Offence, in which true Religion is renounced; and that of ſet purpoſe and reſolved malice againſt the very Majeſty of God himſelf, and Chriſt, Heb. 10.29. This Sin againſt the Holy Ghoſt is ſaid to be unpardonable, not that it exceedeth or ſurmounteth the greatneſs of the Merit of Chriſt, but becauſe he that commits it is puniſhed with a final Blindeneſs, and without Repentance there is granted no Remiſſion of Sins; neither is it unpardonable becauſe it is greater then Gods Mercy, or as Cain thought, Greater then can be pardoned, Gen. 4.13. but becauſe the heart of him who committeth it is uncapable of Mercy: As if a ventleſs Veſſel be caſt into the Sea, it cannot take in one drop of water, not becauſe there is not water enough in the Sea to fill it, but becauſe it had never a vent to receive water.
In every Sin theſe four things are to be conſidered; viz.
1. The Fault, whereby God is offended in the Action, which is the Root of all the reſt.
2. The Guilt, whereby the Conſcience is bound over unto Puniſhment.
3. The Puniſhment it ſelf, which is eternal Death, the wages of Sin.
4. A certain Stain or Blot, which it imprints and leaves in the offender.
The Seat of Sin in man is threefold, viz.
1. Reaſon: whereof
Some are of Knowledge.
Others of Ignorance.
2. The Will: whereof
Some are from the Will immediately.
Others are ſomewhat beſide the Will.
Some are mixed, partly with the Will, partly againſt it.
3. Affection: whereof
Some are of Infirmity.
Others of Preſumption,
In reſpect of the Law, Sin is twofold; viz.
1. Of Commiſſion; but if we carry a conſtant purpoſe not to ſin, and endeavor to reſiſt all Temptations, our Concupiſcence will not be imputed to us.
2. Of Omiſſion, which obliges us to Puniſhment as much as Sin of Commiſſion.
Again, Sins are either
1. Immediately againſt God, as all the Breaches of the Firſt Table.
2. Againſt Man, as thoſe againſt the Second, 1 Sam. 2.25. Matth. 28.
Sin may admit of Aggravations ſeven ways; viz.
1. By the object or perſon ſinning.
2. By the object or party which is offended.
3. By the thing done in which the offence is committed.
4. By the place where it is done.
5. By the end in regard whereof it is done.
6. By the maner how it is committed.
7. By the time when it is committed.
One and the ſame Sin admits degrees four ways; viz.
1. By Temptation; when the Devil caſt in the Motion.
2. By Conception; when the Will approves to act the Motion.
3. By Birth; when the Motion comes into Execution.
4. By Perfection; when men by Cuſtom have got a habit in ſin.
Three degrees of Luſt in man; viz.
1. When the Temptation is firſt received into the Minde.
2. When the ſame Temptation prevaileth, though with ſome reſiſtance of the Minde.
3. When the Temptation ſo far prevaileth, that the Heart and Will are overcome, and the Duties of Religion for the time utterly hindred.
Again, in Sin conſider two things:
1. The Corruption of Sin, or the matter of it, which ſtill remaineth in us.
2. The Guilt of Sin, which we are freed and Redeemed from by Chriſt.
The general nature of Sin is a Defect; which Defect is an Abſence
1. Of good Inclinations in our Minde.
2. Of the Knowledge of God and his Will.
3. Of Motions to obey the Law of God.
4. Of Inward Actions which are required in the Law.
5. Of Outward Actions which follow the Inward.
For Inclinations and Actions may in themſelves be both good and bad:
1. As they are things in Nature, made and raiſed of God, they are good of themſelves.
2. As they are in men corrupted, or as they are done by men, they are of themſelves evil and vicious, becauſe they are committed againſt the Law of God.
The four Crying Sins which are ſo often paſſed by in the world, yet cry to Heaven for Vengeance:
1. The Crying of Blood.
2. The Luſt of the Sodomites.
3. The Noiſe of the oppreſſed.
4. The Hire of the Laborers.
There are five Principal Diviſions of Sin; viz.
The Firſt
Original, which is in all men, not by Imitation but Propagation, Iſa. 48.8.
Actual, which is every inward and outward Action repugnant to the Law of God.
The Second
Reigning Sin, which is all Sin not repented of, nor reſiſted by the Grace of the Spirit.
Sin not reigning, which is repented, reſiſted, and whereof we obtain Remiſſion.
The Third
Againſt the Conſcience, as in thoſe who wittingly and willingly ſin.
Not againſt the Conſcience, which we unwillingly commit, yet acknowledge, bewail, but are not able to avoid.
The Fourth
Pardonable, whereof men truly repent and obtain Pardon.
Unpardonable, which is a purpoſed Denial and oppugning of the known Truth of God, and his Will and his Works: Now they are excluded from Pardon who are from Repentance.
The Fifth
Of it ſelf Sin, as all things forbidden of God in the Law.
Sin by Accident, which is, when things in themſelves indifferent, do by circumſtances become ſinful, and are done with offence, or without Faith.
All Sins either in our ſelves or others, are all the works of Darkneſs; viz.
1. Becauſe they come from Satan the Prince of Darkneſs.
2. Becauſe they are practiſed in the Kingdom of Darkneſs.
3. Becauſe they are practiſed by them who are Darkneſs, Prov. 4.19.
4. Becauſe they love Darkneſs.
5. Becauſe they end in Eternal Darkneſs.
Four maner of ways is Sin committed in the Heart:
1. By Suggeſtion, which cometh by the Devil: The Serpent perſwaded.
2. By Delight: Eve delighted.
3. By Conſent: Adam conſented.
4. By Boldneſs of defending Sin, by our elation and ſtubbornneſs: when Adam was urged to confeſs his fault, he defended it by an audacious Excuſe.
The leaſt breach of the Second Table, even all ſin whatſoever that is committed, is committed againſt God himſelf; Proved,
1. Becauſe Sin is nothing elſe but the Breach of the Law of God, 1 Joh. 5.17.
2. Every Sin is liable to Judgement againſt whomſoever it be committed, it is puniſhed of God, he taketh the matter into his own hands, Rom. 1.18.
3. No one can forgive any Sin but God, it followeth therefore that all Sin is committed againſt himſelf.
4. Becauſe the Love of our Brethren is made the fulfilling of the whole Law, and the tryal of our ſelves whether we love God or not, Rom. 13.8, 9, 10.
No Sin in its own nature is venial, yet may Sins be ſaid to be not mortal or venial 3 ways; viz.
1. In regard of the Event or Succeſs; ſo ſuch are venial which do obtain Pardon, and when forgiveneſs followeth them though they be in themſelves moſt grievous, 1 Joh. 5.16. Thus may we ſay of Davids Adultery and Murther, 2 Sam. 12.13. though the leaſt ſin in its own nature is mortal, and merits Damnation: No ſin is venial ſo long as we follow it, and no ſin is mortal when once we forſake it, Prov. 28.13. All ſins are made venial by Repentance, no ſin is venial without it.
2. In regard of the Cauſe from whence they proceed: whereupon they ſooner obtain pardon, if they are not done of malice and ſet purpoſe, but of ignorance and infirmity. This Paul ſheweth to be the cauſe why his ſin was venial unto him, and why he obtained mercy and forgiveneſs, 1 Tim. 1.13. yet ſins of all ſorts ſpringing from this Fountain of Error and Ignorance, in themſelves conſidered, are damnable.
3. In regard of the nature of the Sins themſelves, ſo no Sin, not the leaſt ſinful thought, can any way be ſaid to be venial, but deſerveth temporal and eternal Puniſhment, whatever the Papiſts prattle, who moſt damnably teach, That ſome Sin in its own nature may truly and properly be called Venial.
The occaſions of Provocation to Sin are many, which may be reduced to theſe ſix Heads; viz.
1. Bad Counſel; hereby came the Fall of the Firſt Adam, and the Death of the Second, Mat. 27.20.
2. Conſent or Approbation of Sin, which is twofold:
1. Secret, when men ſee ſin committed, and are not grieved thereat, 1 Cor. 5.12.
2. Open, when men countenance ſinners and lewd perſons, which make profeſſion of bad practices. This is the horrible Sin of this Age.
3. Provocation unto Sin, when either by word or deed men excite or draw on others to ſome evil. This is the common fault of ſuch as delight in drunken fellowſhip.
4. Neglect of good Duties unto our Brethren, as of Exhortation, Admonition, Inſtruction, Edification by word or example, Reproof or Rebuke.
5. Evil Example in the practice of any Sin whatſoever: This is like Wildefire.
6. The private Slandering of Gods Miniſters, and the diſgracing of their Miniſtery, which cauſeth many to contemn the means of their own Salvation.
Communication with Sin may be ſundry ways. 1 Tim. 5.22. As thus; viz.
1. By Counſel; ſo Caiphas, when he gave counſel to put Chriſt to death.
2. By Commandment; ſo David in the Murther of Ʋrias.
3. By Conſent or Aſſiſtance; ſo Saul, in keeping the garments of them that ſtoned Stephen.
4. By Provocation; this Paul forbids, Eph. 6.4.
5. By Negligence or Silence; of this too many Miniſters are guilty.
6. By Flattery; when men ſooth up others in Sin.
7. By Connivance or ſlight Reproof; ſo Eli in rebuking his Son.
8. By Participation; ſo ſuch as are Receivers of Thieves are guilty of Theft.
9. By Defending another in his Sin.
Why the Infirmities of the Saints are recorded in Scripture; viz.
1. Not to diſgrace them, but to keep us from a vain opinion of our ſelves, that we preſume not on our own ſtrength.
2. To make us the more careful to look to our ſteps, that we ſlip not as they did, for fear we cannot riſe as they did; it is eaſie to fall, but hard to riſe.
3. Having faln as they did, we ſhould by their Example learn to riſe as they did; having like Sins, we ſhould have like Repentance, that we may have like Forgiveneſs.
Now the Sin againſt the Holy Ghoſt (whereof he is the object, not in regard of his Eſſence or Perſon, but in regard of his Office or Operation) conſiſteth of theſe Degrees; viz.
1. A rejecting of the Goſpel, Heb. 8.29.
2. A ſpightful rejecting thereof, under which are compriſed Malice and Hatred of Heart, Blaſphemy of the Tongue, and Perſecution.
3. A ſpightful rejecting of the Goſpel againſt Knowledge, Heb. 10.26.
4. A ſpightful rejecting thereof after Knowledge againſt Conſcience.
5. A wilful Gainſaying and Oppoſition againſt the inward Operation and ſupernatural Revelation of the holy Ghoſt.
6. A deſpighting of the Spirit in ſuch things as he revealeth to them, for their own good.
This unpardonable ſin againſt the Holy Ghoſt is diſtinguiſhed, & differeth from many other ſins which come very near unto it; viz.
1. From many things againſt Knowledge, yea and againſt Conſcience alſo; for they may be without malice of heart, which this cannot be; the Elect may fall into them, but not into this. David and Peter ſinned againſt Knowledge, and alſo againſt Conſcience, 2 Sam. 11. Matth. 26.70.
2. From many ſins committed on Malice againſt Chriſt and his Goſpel, which may be done out of Ignorance, 1 Tim. 1.13. As Paul did before his Converſion.
3. From Blaſphemy and Perſecution, which may be done alſo in Ignorance, or in Paſſion, 2 Cor. 16.10.
4. From Denial of Chriſt, which may be done out of Fear, like Peter, or other like Temptations.
5. From Apoſtacy from the Faith and Profeſſion of Religion, which alſo may be done, not out of Malice, but through the Violence of ſome Temptation, like Solomon, 1 Kings 11.4, 5, 6. And the Levites in Captivity, who though barred from the Holy Things, yet were admitted to do other Services in the Temple, Ezek. 44.10, &c. whereby it is manifeſt they fell not into this unpardonable Sin.
6. From Preſumption and Sinning with an high hand, as Manaſſeh did, 2 Chro. 33.13.
7. From Hardneſs of Heart, from Impudency and committing Sin with Greedineſs; for ſo did the Gentiles which had not the Goſpel Supernaturally revealed to them.
8. From Infidelity and Impenitency, yea, from final Infidelity and Impenitency, whereinto all the Reprobate fall, which is not perfectly committed till Death; but the Sin againſt the Holy Ghoſt is ſooner, otherwiſe in vain had Saint Johns Caveat been concerning the not praying for them, 1 John 5.16.
This Sin againſt the Holy Ghoſt is unpardonable, not ſimply in regard of the Greatneſs and Hainouſneſs of it, as if it were greater then the Mercy of God and Sacrifice of Chriſt, but rather in regard of that Order which God hath ſet down, and that fixed Decree and Doom which he hath both eſtabliſhed and revealed. And though God is not bound to render man a Reaſon of his Orders and Decrees, yet it hath pleaſed him to make known ſome reaſons thereof in his Word, for the better ſatisfaction of mens mindes, and juſtification of his own proceedings,
1. Becauſe it is impoſſible that they who ſin againſt the Holy Ghoſt ſhould be renued again unto Repentance, Heb. 6.4, 5.
2. Becauſe they utterly renounce and quite reject the onelyonly Means of Pardon, which is Chriſt Jeſus offered in the Goſpel, Heb. 10.29.
3. Becauſe they have wittingly ſo wholly caſt themſelves into Satans power, and utterly renounced to have to do with God, having as it were ſubſcribed to be Satans, and ever to be with him, and on his ſide, being certified in their hearts, that they are wholly forſaken of God, and ſhall be damned: And thereupon they (like the damned in Hell) blaſpheme God, whom they have renounced, and with ſpight oppugn the Goſpel through an inward hatred of God the Author, of Chriſt the Matter, and of the Holy Ghoſt the Revealer thereof.
Seeing this Sin againſt the Holy Ghoſt is not committed without malice of the Will, we muſt know that of this malice of the Will there be two Degrees; viz.
1. Particular, when a man wittingly and willingly ſinneth againſt ſome particular Commandment, as Acts 7.51: The Jews were ſtiff-necked, and always reſiſted the Holy Ghoſt; that is, the Miniſtery of the Prophets in ſome things, not in all.
2. General Malice, when a man is carried wittingly and willingly to oppugn all the Law of God, yea Chriſt himſelf, true Religion, and Salvation by Chriſt, and ſo reverſeth all the Commandments. This is the ſin againſt the Holy Ghoſt: And this being a general and univerſal Apoſtacy; of this degree the Apoſtle ſaith, If we ſin willingly, after we have received the Knowledge of the Truth, there remaineth no more Sacrifice for Sins, Heb. 10.26.
The chief Points conſiderable in this Sin againſt the holy Ghoſt; viz.
1. The Name, it is called a Sin againſt the Holy Ghoſt, not becauſe it is done againſt the Perſon, or Deity of the Holy Ghoſt (for ſo he that ſinneth, ſinneth alſo againſt both the Father and the Son) but it is ſo called, becauſe it is done contrary to the immediate Action, namely, The Illumination of the Holy Ghoſt.
2. The Efficient Cauſe of it, which is a purpoſed and obſtinate Malice againſt God, and againſt his Chriſt.
3. The Object, namely, God himſelf, and the Mediator Chriſt Jeſus; for the Malice of this Sin is directed againſt the very Majeſty of God himſelf, and againſt Chriſt, Heb. 10.29.
4. The Subject in which it is. This Sin is found in none at all, but ſuch as have been enlightned by the Holy Ghoſt, and have taſted of the Gift of God, Heb. 6.5, 6.
5. The Elect cannot commit this Sin; and therefore they who feel in themſelves a ſure Teſtimony of their Election, need never to deſpair.
6. This Sin cannot be forgiven not becauſe it is greater then Chriſts Merit, but becauſe after the Commiſſion thereof, it is impoſſible for a man to repent.
7. It is very hard to know when this Sin is committed, becauſe the Root thereof lurketh inwardly in the Heart.
That we may ever abhor the very thought of ſin, conſider feriouſly theſe two moſt curſed fruits and effects thereof; viz.
1. It converted happy and bleſſed Angels into curſed and damned Spirits, for the Devils by Creation were good Angels, as Powerful, Wiſe, Quick, Speedy, Inviſible, Immortal, &c. as any other Angels; equal in every reſpect, but inferior in no reſpect to the very beſt Angels. Now when they fell, they loſt not their natural Subſtance and eſſential Properties thereof, no more then man loſt his when he fell: For as man remained to be not onelyonly Fleſh and Blood, but alſo a Living, yea, and a reaſonable Creature after his Fall: So the Devil remained to be a Spirit, Inviſible, Immortal, Quick, Speedy, &c. as before, onelyonly the Quality of his Nature and Properties is altered from Good to Evil. Now the things which eſpecially make them ſeem ſo terrible, are, Their Power, Malice, Subtilty, Sedulity, and Speed; for where Malice is ſtrengthned by Might, Might whetted on by Malice, both Malice and Power guided by Craft, Craft and all ſtirred up by Diligence, Sedulity, and Speed, the Enemy is prevalent: Be wiſe therefore, Watch and Pray, ſtand faſt in the Faith. Yet know, that the Devil is not able to do whatſoever he will; for this is proper onelyonly to God, whoſe Power is Infinite, but the Devils Power is a created Power, and therefore limited within bounds of a Creature; yea, he is not able to do any thing ſimply above, or directly againſt that courſe which the Lord hath ordained unto his Creatures, which is commonly called, The courſe of Nature; for God hath tied all his Creatures thereunto, and hath reſerved onelyonly for himſelf, who is the ſole Lord of Nature, power to alter it as pleaſeth him. But the extraordinary power of the Devil conſiſteth in this, That he can do any thing that is within the compaſs of Nature, and may be effected by Natural means, as the violent moving of the Air, cauſing of Tempeſts and Storms, Thunder and Lightning, troubling the Seas, the cauſing of Earth-quakes, throwing down Buildings, rooting up Trees, entring into Bodies, both of Men and Beaſts, caſting them into Fire and Water, grievouſly vexing and tormenting them, inflict ſore Diſeaſes on them, poſſeſs them, make them Lunatick, Deaf, Dumb, Blinde, ſtir up Wrath, Pride, Covetouſneſs, Luſt, and the like Paſſions in men: He knows the diſpoſitions of men, and accordingly layes baits for them; he can darken their Underſtandings, and cauſe much Anguiſh in their Soul and Conſcience; he can inrage Man againſt Man, Kingdom againſt Kingdom, Subjects againſt Princes, Princes againſt Subjects, and ſo cauſe whatſoever miſchief can be cauſed, which the whole World may witneſs by too woful Experience. As touching the Nature of Devils, they are Spiritual Subſtances, they were created Spirits, and Spirits they ſtill remain to be, their Fall hath not altered their Subſtance, but the Quality of it, for elſe could not that Nature and Subſtance which tranſgreſſed, be puniſhed. Groſly therefore do they erre, who Think and Teach, That they be nothing elſe, but bad Qualities and evil Affections, which ariſe from our Fleſh. If becauſe they are Spiritual things they ſhould be no Subſtances, but onelyonly Qualities, then neither ſhould the Souls of Men nor good Angels be Subſtances; for theſe are termed Spirits, Eccleſ. 12.7. Heb. 1.14. Spiritual things may be as truly and properly Subſtances, as Bodily things: And as for the Devils, the Actions which they perform, the Places where they are, the Power wherewith they are endued, and the Pains and Torments which they ſuffer, evidently ſhew that they are plainly and truly Subſtances. And we may know, that in Hell there are both degrees of Torments, and degrees of Devils; for there is one Head of wicked Spirits, called Beelzebub, or The Devil, who hath innumerable wicked Angels miniſtring unto him, as may be gathered, Matth. 25.41. where Hell is ſaid to be prepared for the Devil and his Angels: And it is not unlike, that they are more in number, then all the men upon the Earth; for where can any man be in this Life, but ſome wicked Spirit will be ready to tempt him to ſin? And though the Evil Motions ariſe from our own Corruption, yet the Devils help is never wanting to bring them into Action, which confutes the folly of our common people, who never dread the Devil, but when he appears unto them in ſome horrid ſhape; they think he is never neer them, but when they ſee him; but it is far otherwiſe, and there is more Reaſon to fear his Temptations, then his Appearance; for this is not ſo terrible to the Sight, as his Temptations are hurtful to the Soul: And this fearful Fiend, this curſed Spirit, this damned Devil had not been at all, had it not been for Sin.
2. It occaſioned Adams Fall, by his diſobedience, whereby himſelf and all his Poſterity forfeited that Happineſs wherein they were created, and incurred a moſt fearful puniſhment, which is Threefold; viz.
1. In this Life, as the painful Proviſion of the things of this Life, proneneſs to Diſeaſes, ſhame of Nakedneſs, pains in Childbirth, trembling of Conſcience in the Soul, care, trouble, hardneſs of Heart and madneſs, Deut. 28.28. Subjection to the power of Satan; Damage to the Temporal eſtate, Deut. 28.29. And the loſs of that lordly Authority which man had over all the Creatures.
2. Temporal death, or a change like unto it, Rom. 6.23.
3. After this life, eternal deſtruction from Gods exceeding glorious Preſence.
Preſume not to commit that Sin in ſecret which thou wouldſt not before men, for all ſecret Sins hidden to men, are known to God, for theſe Reaſons; viz.
1. Becauſe it is impoſſible that any thing in Heaven or Earth ſhould hide us or our works from his knowledge; 'tis not the darkneſs of the night, nor the ſecrecy of the place, nor the politique contrivance of any act, can conceal us from his Knowledge and Omnipreſency, his Allſeeing Eye, Pſal. 139.9, 10, 11.
2. Becauſe it is the Office of God, and an eſſential Property attributed unto him to be the Searcher of hearts, Gen. 6.5. 1 Chron. 28.9. Jer. 17.10. Thus he ſaw the ſecret Sacriledge of Achan, the Hypocrſie of Ananias and Sapphira, and the Treachery of Judas.
In Original Sin conſider
1. The Cauſe, which is Adams Fall, partly by the ſubtile Suggeſtions of the Devil, partly through his own Free-will; and the propagation of Adams corrupted Nature to his Seed and Poſterity.
2. The Subject thereof, which is the Old Man, with all his Powers, Minde, Will and Heart:
1. In the Minde, Ignorance of God and his Will.
2. In the Will, Rebellion againſt the Law of God.
3. The Effects thereof, & they are
1. Actual Sins
1. Inward, as ungodly Affections.
2. Outward, as wicked Looks, prophane Speech, and ungodly Actions.
2. An Evil Conſcience, which bringeth the Wrath of God, Death, and Eternal Damnation.
To the Sin of Adams Fall there were three things concurring; viz.
1. Gods Permitting, not by inſtilling into him any evil, or taking from him any ability to good, but by ſuffering Satan to tempt him.
2. By Leaving man to the liberty and mutability of his own Will, not hindring his Fall by ſupply of Grace; and by Satans Tempting, who being himſelf faln, and envying Gods Glory and Mans Happineſs, ſubtilly addreſſed himſelf in the Serpents ſhape.
3. Mans Yielding, who being left to the mutability of his own Will, voluntarily enclined to that evil whereunto he was tempted.
The Sins committed in the firſt Sin of Adam; viz.
1. Diſcontent, in not being contented with that eſtate wherein he was placed.
2. Pride againſt God, Ambition, and an Admiration of himſelf.
3. Incredulity, Unbelief, and Contempt of Gods Juſtice and Mercy.
4. Stubbornneſs and Diſobedience, even when there was but one Commandment, and man qualified to keep it.
5. Unthankfulneſs for Benefits received at his Creation.
6. To his Poſterity Unnaturalneſs, Injuſtice and Cruelty.
7. Apoſtacy, or manifeſt Defection from God to the Devil, whom he obeyed and believed.
Man through the Devils inſtigation was the firſt Author of Sin, the true Cauſe thereof; therefore God is not the Author of Sin,
1. Becauſe he is of his own Nature Good, the Chief Good, no evil thing then can proceed from him.
2. It is written, Gen. 1.31. All that God had made was very good.
3. The Law of God condemneth all evil things, and commandeth all that is good.
4. He were unjuſt if he ſhould puniſh Sin in man, if himſelf were the Author of it.
5. The Deſcription of Sin is a deſtruction of the Image of God in man.
6. The many places in Scripture to the contrary, Pſal. 5. Jam. 1. Eccl. 15. Rom. 3.
The Cauſes of Gods Permiſſion of the firſt Sin; viz.
1. To ſhew his Juſtice and Power to the Wicked, and his Mercy to the Choſen, Rom. 11.32. Gal. 3.22.
2. That it might ſtand for an Example of the weakneſs and infirmity of the Creatures, even the moſt excellent of all the reſt.
The greatneſs of Adams ſin; viz.
1. He regarded not the Promiſe of God, whereby he was willed to hope for Everlaſting Life.
2. He deſpiſed the Commandment of God, reſtraining him from the forbidden Fruit.
3. He brake out into horrible Pride and Ambition, whereby he would be equal unto God, and ſeek an eſtate higher then that wherein he had ſet him, though it were moſt excellent.
4. He ſhewed an unfaithful Heart to depart away from the living God his Creator, ſo that he did not believe, or not regard the Threatning of God, that he ſhould dye if he ſinned.
5. He brake out into foul and fearful Apoſtacy from God to the Devil, from his Maker to the Tempter, giving more credit to the Father of Lyes, then to the God of all Truth, of whoſe Goodneſs he had ſuch great Experience.
Other Sins in Adams ſin of eating the forbidden Fruit:
1. Diſloyalty, in being content to hear his Maker blaſphemouſly diſcredited, and in his heart conſenting to the Blaſphemy in charging God of Envy, for forbidding him to eat of the Tree of Knowledge.
2. Intemperance, in that he was carried ſo far by his Appetite, as to exceed the Bounds ſet him.
3. An Inordinate Love to his Wife ſwaying him to eat, more then the Love of God to refrain.
4. Curioſity, in that he would try what Vertue lay hid in the Fruit.
Our former ſtate and condition by Nature is oft and ſeriouſly to be thought on; and that in reſpect
1. Of Chriſt, the more to magnifie his Love, Pſal. 8.1, 4. 1 Tim. 1.12.
2. Of our ſelves, to humble us, and to keep us from inſolent boaſting in thoſe Priviledges, whereof through Chriſt we are made partakers, 1 Cor. 4.7.
3. Of others, to move us the more to commiſerate their woful eſtate, who yet remain as we once were, to conceive hope, and uſe means of their alteration, Tit. 3.
The heinouſneſs and grievouſneſs of obſtinate ſinners; viz.
1. Obſtinate proceeding in ſin keepeth all Mercy from us, as a thick Cloud that ſuffereth not the comfortable Light of the Sun to ſhine in our faces, Rom. 11.25, 28.
2. It maketh the leaſt ſin that a man committeth or can commit, to be like to that Sin againſt the Holy Ghoſt, that ſhall never be forgiven, neither in this world nor in that to come, Mat. 12.32. for it is not ſo much Sin ſimply that condemneth a man (for then all men ſhould be condemned, inſomuch as all men have ſinned) as Obſtinacy and Wilful continuing in ſin.
3. It is a Sin againſt the Goſpel it ſelf, and the very Doctrine of Salvation: If then we believe in earneſt that we ſhall come to Judgement; if we take not Heaven and Hell, the Eternal Joys of the one, and the Everlaſting Torments of the other, for meer Fables; if we think the Bleſſedneſs of the holy Angels worth the having, or the condition of the infernal Spirits worth the avoiding, Let us not continue in ſin.
Rules how to perceive the grievouſneſs of our ſins; viz.
1. Compare them with other mens ſins, as with Adams ſin; for doubtleſs we have many ſins conſidered in the fact, come after his onelyonly in time; and yet by that ſin Adam brought not onelyonly on himſelf, but on all his Poſterity, Mortality and Deſtruction, the firſt and ſecond Death.
2. Let us conſider our ſins in the Puniſhment thereof; that is, Subjection to all Wo and Miſery, yea and to Death it ſelf in this life, and to Death Eternal after this life, with the Devil and his Angels: This is the Reward of every ſin in it ſelf.
3. Conſider theſe thy ſins as they were laid on the holy Perſon of our Savior Chriſt, which he endured; not onelyonly outward bodily Torments on the Croſs, but inwardly in Soul apprehended the whole Wrath of God due unto us for the ſame, which cauſed him to ſweat Water and Blood, and to cry, My God, my God, why, &c.
4. Have recourſe to the laſt Commandment, which forbids the very firſt Thought and Motions in the Heart to ſin, though we never give Conſent of Will thereto, nay though we abhor the Fact it ſelf.
How God doth puniſh Sin; viz.
1. Moſt grievouſly, for the greatenſs of ſin, becauſe the Infinite God is offended thereby.
2. Moſt juſtly, becauſe every ſin violateth his Law; and therefore even the leaſt ſin meriteth Eternal Death, abjection, and caſting away.
3. Moſt certainly, as in reſpect
1. Of his Juſtice, which puniſheth whatſoever is not agreeable to it.
2. Of his Truth, becauſe he had before denounced, That he would puniſh men if they obeyed not his Commandment.
The degrees of the Puniſhment the wicked do and ſhall ſuffer for ſin; viz.
1. In this Life, when the Conſcience for their miſdceds doth gnaw, vex and puniſh them, then beginneth their Helliſh and Infernal Worm.
2. In Temporal Death, when they departing out of this life without comfort, go into the place of Torment and Vexations, Luke 16.
3. At the Day of Judgement, when again to every of their Bodies reunited to their Souls, the Pains of Hell to both ſhall be conſummated.
The Effects of Sin; viz.
1. Sins that follow, are the Effects of thoſe ſins which go before.
2. In the immoveable and perpetual Order of Gods Judgement, an Evil Conſcience.
3. Temporal and Spiritual Evils, as Temporal Death, and indeed all the Calamities of this life.
4. Eternal Death, which is the Effect of all ſins as they are ſins.
Two Helps to withſtand Sin:
1. Labor for Spiritual Wiſdom, to be able to diſcern the Policy of Satan.
2. Labor for Spiritual Strength to withſtand all his Provocations.
Three degrees of curing the Diſeaſe of Sin in us:
1. To know our Sickneſs, the dangerous Malady of Sin.
2. To know the Remedy for it, which is Chriſt.
3. To apply the Remedy as we ought, by Faith.
Of the contagious Infection of Sin, we are to make this wholeſom Uſe, as an Antidote againſt it; viz.
1. We muſt labor to come to the knowledge of our ſins, and to be touched with a feeling of them, for till then we can never pray for Mercy as we ought from the great Soul-Phyſitian.
2. We are put in minde to confeſs our ſins and uncleanneſs, that ſo we may be waſhed by him that purgeth us; for, If we acknowledge our ſins, he is merciful and juſt to forgive us our ſins, and to cleanſe us from all ſin, 1 Joh. 1.9.
3. We muſt know by what means God uſeth to ſanctifie us, it is by the Blood of his own Son; for, the Blood of Christ purgeth us from all ſin, 1 Joh. 1.7. Heb. 9.14.
4. We muſt ſeek Mercy while it is offered unto us, when our hearts are terrified for ſin, Let us have recourſe to the Fountain of his Blood, which can never be drawn dry, Iſaiah 55.6, 7. Pſal. 51.1, 2.
5. We muſt buy of Chriſt White Garments to clothe us, and to cover our deformity, Rev. 3.18. that the filthineſs of our nakedneſs may not appear.
6. We muſt forſake our ſins, and walk in the ſtatutes of God, Iſa. 1.16, 17. Ezek. 20.18, 19. if we bring not forth the fruit of obedience, we wallow in our mire.
7. If God hath given us Grace to ſtand, we muſt pray him to give us alſo Grace to continue and perſevere unto the end.
8. We muſt walk circumſpectly, and forſake the Company of the Wicked, and ſociety with them, 2 Cor. 6.16. Avoid all occaſions and inducements to ſin, to abſtain even from the appearances of evil.
Again, to be preſerv'd from Sin, uſe theſe Remedies; viz.
1. With thy Eyes ever behold God preſent, and ever have his fear before thee.
2. With thy Ears ever hear that terrible voyce ſounding, Ariſe, ye Dead, and come to Judgement.
3. With thy Hands be ever exerciſing that which is good.
4. In thy Heart ever hide the Word of God, and meditate continually thereon.
5. With thy Tongue and Lips ever bring ſome honor to God, and Edification to the hearer, in all that proceedeth from them, knowing God hears even our Thoughts.
6. With thy Feet ſtand in the Courts of Gods Houſe, but offer not the Sacrifice of Fools.
7. With thy whole Man render thy ſelf ſerviceable to thy Creator, and ſee thou keep thy Body holy, as becometh the Temple of the Holy Ghoſt.
For forſaking of Sin, obſerve theſe Rules; viz.
1. It muſt not be for a ſhort time, for a fit or a ſeaſon, but for ever, renouncing all Right, Title, Intereſt and Propriety therein.
2. We muſt alienate our ſelves for ever not onelyonly from ſome, but all our ſins, the moſt pleaſant, the moſt dear, the moſt profitable ſins.
3. It muſt be a forſaking in deed, and not an exchanging of one ſin for another.
Means ſanctified of God to keep us from Sin; viz.
1. The Miniſtery of the Word. Thus he ſent Jonah to the Ninevites, Jon. 3.4. Nathan to David, 2 Sam. 12.1. And the Prophets to the Iſraelites continually, 2 Chro. 36.14, 15. Acts 2.37, 38.
2. The Benefits and Bleſſings of God, many and great, daily and continual: This ſhould be an Argument prevalent to diſſwade us from ſin, and invite us to ſerve the Living God, Prov. 10.12.
3. He hath beſtowed upon us his own Son, the greateſt Bleſſing in Heaven, or Earth; for a greater cannot be promiſed of God, or comprehended of Man, Rom. 8.31. John 3.16. If the ſerious Conſideration of this will not move us to repent of ſin, nothing in the World will.
4. The Corrections and Chaſtiſements which are laid upon us, Pſal. 89.31, 32. Job 33.16. Yea upon others, alſo which ſhould be as ſo many warning pieces to call us to Repentance, Iſai. 26.9.
5. Private Admonitions and Exhortations, yea Reproofs and Threatnings of Judgement, when the former will not ſerve, Levit. 19.17. Prov. 9.8.
6. The inward Motions and Inſpirations of the Holy Spirit, which he ſtirreth up in our Hearts, 2 Sam. 24.10. Pſal. 16.7. Let us make much of them, leſt he withdraw them, and give us over to our ſelves.
The Uſe of the Doctrine of Sin; viz.
1. That ſeeing ſin is ſo great an Evil, we praiſe the Juſtice of God; who ſo ſeverely puniſheth it, and not think to extenuate it, but endeavor to avoid the leaſt.
2. That acknowledging the remnant of ſin in us, we deſpair not, but flie to the Mediator.
3. That we may diſcern our ſelves from thoſe in whom ſin reigneth, and that ſin againſt the Holy Ghoſt.
4. That we lay not the cauſe and fault of our ſins on God, when it is and ever was in our ſelves.
5. That ſeeing there are degrees of ſins and puniſhments, we take heed of adding ſin to ſin.
6. Let us return perpetual praiſe to God, and his Son our Lord Jeſus Chriſt, who from ſin and the fearful puniſhment thereof, hath ranſomed all penitent Believers, by his Spirit converting them from Sin to Good Works, which follow.