Sin the Plague of Plagues, Part 3

Sin the Plague of Plagues · Part 3

p. 302 In a Moral ſenſe, 22In a moral ſenſe.for

1 Sin hath degraded man by defiling him, and tantum non almoſt unmann'd him; for as our Text ſpeaks of ſin as a man, ſo the holy Scripture ſpeaks of man as if he were ſin, and every man were a man of ſin (made up of ſin) whither we conſider the outer or inner man: Man was a very noble thing, made little lower then the Angels, Pſal. 8. But alas by ſin he is made almoſt as low as Devils: Man was once a companion for God himſelf, but ſin hath ſeparated between God and him, ſin hath robbed man of his primitive excellency; of a Lord he is become a ſervant, yea a ſlave to creatures, to Devils, and luſts of all ſorts. Now this debaſement came by defilement, which defilement cleaves

1 11His body defiled.To his body; for the fleſh is ſilthy, 2 Cor. 7.1. and the body needs ſanctifying and cleanſing, 1 Theſ 5.23. the body is a body of ſin, the members are ſervants to uncleanneſs, and to iniquity, Rom. 6.19. Take him from head to foot, from the Crown of that to the ſole of this, there's no whole (becauſe not holy) part in him, but all filthy and full of putrefactions and ſores: If we diſſect and anatomize man, we ſhall find this but too true, for not to name every ſin that cleaves to the whole or every part, but in a more general way, 'tis thus ſaid of ſinful men, their mouth is full of curſing and bitterneſs, with their tongues they uſe deceit, the poyſon of Aſps is p. 31under their lips, their throat is an open Sepulchre, Rom. …, 13, 14. eyes full of adultery, 2 Pet. 2.14. the eye-lids haughty, Prov. 30.13. ears dull of hearing, Hebr. 5.11. yea deaf as the Adder, Pſa. 58.4, 5. the forehead is impudent as a brow of braſs, Iſ. 48.4. both hands are imploid to work iniquity, Mic. 7.3. the belly an Idol-God, Phil. 3.19. the feet are ſwift to ſhed blood, Rom. 3.15. and if we look within, their inward part is very wickedneſs (Hebr. wickedneſſes) Pſa. 5.9. the gall is a gall of bitterneſs, in a moral as in a natural ſenſe; the ſpleen is affected, yea infected with envy and malice; what part is there which is not the ſeat of one or other evil? Yea this defilement cleaves

2 To the Soul, 22His ſoul defiled.which is the principal ſubject of it; 'tis not only fleſh but ſpirit that is filthy, 2 Cor. 7.1. Gods Image was more in and on the Soul then body of man, and ſins ambition and envy is to deprive the Soul of this Image; righteouſneſs and holineſs were ſtamp'd on mans Soul, but ſin hath blotted this Image and Superſcription, which on… told from whence it came, and to whom it belong'd, ſo that man is fallen ſhort of the glory of God, and the glory of being Gods; it muſt be new created or renewed till God will own it for his, becauſe till then his Image is not legible, if it (in this ſenſe) be at all, for there is none righteous, no not one, Rom. 3.10.

'Tis not any one faculty only that ſin hath defiled, but like a ſtrong poyſon, it ſoaks and ears through all; that whereas all was holy, and holineſs to the Lord, 'tis now evil, and evil againſt p. 32the Lord, Geneſ. 6.5. Every imagination (figment or creature) of the heart is only evil continually; yea, the Flood, which waſht away ſo many ſinners, could not waſh away ſin; the ſame heart remains after the Flood, as before, Geneſ. 8.21. and as it was with the heart of man from his youth, it hath continued to be to this old and decrepit age of the world; for to this day there proceeds out of the heart the ſame evil thoughts, words and deeds, that then did, Mat. 15.20 And from this unclean Fountain iſſues forth all that defiles the man.

Sin hath made the heart of man deceitful, and deſperately wicked, Jerem. 17.9. and its hardned in impenitency through the deceitfulneſs of ſin, Hebr. 3.12, 13. yea, though thereby man do nothing but undo himſelf, and treaſure up wrath againſt the day of wrath, Rom. 2.5. It makes man obſtinate, that he will not be ſaved, but will be damned; you will not come to me that you may have life, Joh. 5.40. As for the Word of the Lord, we will not hearken, but we will certainly do whatſoever thing goeth forth out of our own mouth, Jerem. 44.16, 17. and 'tis out of the abundance of folly and madneſs that is in mens hearts (and bound up there) that they thus ſpeak, not only vain thoughts and words, but villanous ones bubble and break forth from this corrupt fountain, which ſets the tongue on fire of hell, that the devil could not broach and belch out more horrid blaſphemies againſt God, then the tongues and hearts of ſinful men. It hath defiled and ſpoiled mans memory and conſcience alſo; his memory, how treacherous is it as p. 33to good, but alas too tenacious as to evil! The conſcience is become an evil conſcience, and in many a ſeared conſcience: Thus all over, without and within is man defiled and polluted, of which I may ſpeak yet more in another place, only at preſent a little more largely, to ſhew how ſin hath almoſt put out mans eyes, and even extinguiſhed the Candle of the Lord; how it hath dimned and benighted mans leading faculty, the underſtanding, which ſhould ſhew a man the difference between good and evil, and guide him in the way wherein he ſhould walk, but is now too often an ignis fatuus, that leads men into bogs and ditches, into errors and immoralities.

Sin hath

1 Blinded mans underſtanding, and made him ignorant.

2 Depraved his underſtanding, and made him a fool.

1 Sin hath darkned mans underſtanding: I…h…h … Darkned mans underſtanding, and made him blind.Poor man is wiſe to do evil, but to do good hath no knowledge, Jerem. 4.52. yea there is none that underſtandeth (viz. as, and what he ought) Rom. 3.11. All the workers of iniquity have no knowledge, Pſal. 14.4. Poor man is cover'd with Egyptian thick darkneſs, yea ſaid to be not only dark, but darkneſs (in the abſtract) Eph. 5.8. and (which is ſad) is in love with darkneſs, Joh. 8.19. and his light is darkneſs, Mat. 6.23. That man is in darkneſs by ſin, is clear as the light of the Sun by the light of Scripture truth, beſide that of ſad experience; for in general when men are converted, they are called out of; …nd turned from darkneſs to light, Acts 26.18. p. 341 Pet. 2.9. &c. And our Lord Jeſus came to be, and give light to them that ſate in darkneſs, Luke 1.76.79. And indeed none but he can open the eyes of them that are born blind, Joh: 9. He was the light of the world, which without him is a dark Dungeon.

More particularly it appears that man is dark: As appears 1 By his groping.1 By his groping, which is conſtantly attributed to blindneſs and darkneſs in the Scripture: Be pleas'd to peruſe Deut. 28.29. Job 5.14. and 12.25. Iſ. 59.10. Man had (like Solomons wiſe man) his eyes in his head, and clearly ſaw his way before him; the door and way of peace and happineſs lay wide open to him; but now (like the blind Sodomites) he gropes to find the door of hope, and wearies himſelf in vain purſuits: Man hath loſt his way, ſince he loſt his eyes: Poor man catcheth at every ſtraw, graſps every trifle, if he can but find out what's good for him! Oh how did Solomon ſeek and ſearch this and that, to the tiring and vexing of himſelf, till the true light guided him into the true way? How did he grope after happineſs, but felt none, till he came to fear God, &c. Eccl. 12.13.

2 22Not comprehending the light.Mans darkneſs is evident by this, That though the light ſhine, yet his darkneſs comprehendeth it not, Joh. 1.5. Ah how blind is that man, who at mid-day (when the Sun ſhines in full ſtrength) ſees it not! It was no great wonder that the Law was darkneſs to man, for Moſe… had a veil on his face; but that the Goſpel, the cleareſt light that ever ſhone in the world; that Chriſt himſelf, the brightneſs of his Fathers glory, ſhould not be comprehended, Oh marvellous p. 35darkneſs! In the innocent Golden-age man could have comprehended the leaſt hint that came from God, and have ſeen day at a little hole or crevice; he could have look't on the Sun, and his eye not twinkle; but now the natural man receives not the things of the ſpirit, nor can he diſcern them: No, the Wiſdome of God, the preaching of the Goſpel is fooliſhneſs to him, 1 Cor. 2.14. This Goſpel (while revealed) continues an hidden thing to this blinded world, 2 Cor. 4.3, 4. and to know Chriſt Jeſus requires as great a power as was in the Creation, when God commanded light to ſhine out of darkneſs, as the Apoſtle tells us in the ſame place, 2 Cor. 4.6, 7. Again:

3 Mans darkneſs is apparent, 33By walking in the wayes, and doing the works of darkneſs.by his walking in all manner of wickedneſs, which are called the works of darkneſs, Eph. 5.11. Good and holy works are of the light (and give light, for they ſhine, Mat. 5.20.) but wicked works are from darkneſs; Who but blind men would walk in dirt up to the ears, yea over head and ears? Solomon ſpeaking of wicked men, Prov. 2.13. ſaith, that they leave the paths of uprightneſs, and walk in the wayes of darkneſs; which is a clear argument of their darkneſs, eſpecially if we add this conſideration to it, the boldneſs of men in ſinning (who more bold then the blind?) that they ruſh like horſes into the battel, without fear or wit. Did men ſee the danger that attends ſin and wickedneſs; would they follow it to …eſtruction? Oh no; he goes after her as a …ol to the Stocks, till a Dart ſtrikes through …s Liver; a… Bird haſte a to the ſnare, and p. 36knows not, or ſees not, that 'tis for his life, Prov. 7.22, 23. For in vain i… the Net ſpread in the ſight of any Bled, Irov. 1.17. or of a ſeeing man.

4 44That he knows not whither he goeth.It appears that ſin hath blinded man, for he knows not whither he goes, Joh. 12.35. 1 Joh. 2.11. Men are buſie in this world (like a company of Ants) creeping up and down from one Mole-hill to another, but are not ſo wiſe, for the Ants know, but poor blind men know not whither they go, whither forward or backward, from home, or to home, they are in a maze, and bewilder'd; they think they are going to pleaſure and profit, honor and happineſs, but alas they are miſtaken, and are going to pain and loſs, to diſgrace and death; like the Syrians, who thought they had been going to Dotha… as Conquerours, but were found in Samaria, at the mercy of their enemies; they were hood winkt with blindneſs, 2 Kings 6. So men thin… they are going heaven-ward, when alas ſin lead… them to hell, while their eyes are ſhut, and they know not where they go.

5 55By ſtumbling.Mans darkneſs is ſeen by this; That he ſtumbles, and knows not at what, Joh. 11.9, 10. Pro… 4.19 Sinners are ever and anone ſtumbling … Chriſt Jeſus, they are offended at him, but connot tell for what; ſomething they would complain of, and find fault with, if they knew wha… but quaerunt nodum in ſcirpo they ſeek faults whe… none are to be found; yet rather then not … offended, this ſhall be his crime, that he is guil… of none; and the reaſon why they find ſo mu… fault with God, is, becauſe he finds out the p. 37faults, and finds fault with them: Mans waſpiſhneſs and touchineſs, his being ſo captious and ready to take offence at God and godlineſs, are clear diſcoveries of his darkneſs; for did they know him, they would never crucifie, nor be offended with the Lord of Life, light and glory: Bleſſed he that is not offended with Chriſt.

6 Its evident that man (ever ſince the fall) hath brnis'd his intellectuals, 66Not knowing his time.hath a ſoft place in his head (laeſa principid) for he knows not his time, nor how to order (his thoughts, words and actions) any of his affairs in ſeaſon, which is the beauty of all▪ … could have ſaid as Job. Ch. 29.3, 4. His candle ſhined upon my head, by his light I walked through dirkneſs, the ſecret of God was upon my Tabernacle: But alas now he muſt ſay, as Eccl. 8.6, 7. becauſe to every purpoſe there is a time and judgment, therefore the miſery of man is great upon him, for he knows not what ſhall be, and who can tell him, when or how it ſhall be? And Eccl. 9.12. Man knows not his time, 'tis not in man to direct his way, Jerem. 10.23. We cannot order our ſpeech by reaſon of darkne…, Job. 7.19. We know not what to pray for … we ought, Rom. 8.26. Ah! What a poor ſorry ſilly thing hath ſin made man!

7 And laſtly, 77Bring content to be led by a …, or by … bl…d guide.'Tis evident that ſin hath blinded man, that he can be content to be led, though but …y a dog: Inter Caecos Inſcus regnare poteſt, A …alf-ey'd man may reign among the blind: Would … man be led by a dog if he were not blind? he would ſcorn it: Our Saviour tells us, that the …lind lead the blind, Mat. 15.14. and ſurely …f p. 38men were not blind, they would never be led by blind guides; but now being in the dark, ſuitable guides pleaſe them beſt; like people, like Prieſt, as God complains, Jerem. 3.31. The Prophets propheſie falſly, and the Prieſts bear rule by their means, and my people love to have it ſo; falſhood and ſlattery was their buſineſs, and the peoples choice and pleaſure: God and godlineſs, righteouſneſs and holineſs were troubleſome and tedious, they muſt have ſmooth things, and ſoft pillows, and alas they were fitted to an hair, this ſuited their tooth, and pleas'd their palate well: but all this while, it argues undeniably that men are dark and blind, who can be content with ſuch dogs to lead them, yea not only dumb dogs, but blind guides, yea and falſe Prophets too, who lead them into the Ditch of Sin, and Dungeon of Hell! What doth all this argue but mans darkneſs? and what doth that infer but ſins ſinfulneſs in darkning the underſtanding of man? Is not light good? God that made it ſaw it ſo; but now, that the ſoul is without knowledge, it is not good, Prov. 19.2. So that ſin is againſt the good of man, in putting out the ſight of his eyes, which is worſe (in a ſpiritual ſenſe) then if it had put out the eyes of his body. Mans eyes are very dear to him, God expreſſeth the tenderneſs he hath for his people by this, that htey are to him as the apple of his eye Zech. 2.8. And the Apoſtle ſets out the love of the Galatians by this, that they would have pull'd out their eyes for him, Gal. 4.15. And to ſhe… love to God, we are to pull out our right eye, i… it do offend, Mat. 5.29. Iſrael took great indig… nation p. 39at Naaſh the Ammonite, that he would have put out their eyes, 1 Sam. 11. Herein then lies the malignity of ſin, that it hath ſo darkned the eyes of mans underſtanding, and left it for a reproach. Yet this is not all, but

2 Sin hath depraved mans underſtanding, 22Sin hath depraved mans underſtanding, and made him a fool.and made him a fool, a ſot, a very bruit; ignorant, fooliſh, and beaſt, are joyned together, Pſa. 73.22. folly is the common name of ſin, and ſo is fools of ſinners in the Scripture, Pſa. 94.8. O ye fools, when will ye be wiſe, i. e. O ye ſinners when will ye fear God, for the fear of the Lord is the beginning of wiſdome, yea 'tis wiſdome, Job 28.28. yea the top of wiſdome, Prov. 1.7. Till a man fear God, he doth but play the fool, he is indeed unmann'd, and beſide himſelf: for of the Prodigal, (the Repreſentative of Sinners and Converts) when he repented and was converted, 'tis ſaid that he came to himſelf, and then quickly went to his Father. And in the recovery of man, our Lord Jeſus Chriſt is made of God to us, not only righteouſneſs, but light and wiſdome, 1 Cor. 1.30. we were without that our ſelves, which Chriſt is made to us.

That this is the common caſe of Jew and Gentile, i. e. all men, the Apoſtle aſſures us, Rom. 3.9, 10, 11. yea men themſelves declare it; and I may ſay of man, as Solomon doth of the ſool, Eccl. 10 3. When he walketh by the way, he ſaith to every one, that he is a fool; the way and courſe he takes, his carriage and behaviour ſhews him to be a fool; as a child (ſo a man) is known by his doings, Prov. 20.11. as he that doth righteouſneſs is righteous, ſo that doth folly is a fool. And

p. 40His folly appears to be very greatMans folly appears.

1 With reſpect and relation to his end or happineſſe.

2 With reſpect to the means which relate to the end.

3 By non or ill-improvement of means in relation to the end.

1 11As to his end or happineſs.Mans folly is but too apparent in relation to his chief and ultimate end, the ſummum bonum; Man is exceedingly to ſeek for happineſſe, where to place it, as how to obtain it. Oh the variety of opinions that men have had about happineſſe! Varro tells us of a great many, but who can tell us of all? So many men, ſo many minds; for when man goes from unity, he falls into multitude; he hath found out many inventions: Time was when man had light and wiſdome enough to know that God was the foreign, the Supreme and chief good, and that his happinoſſe lay in knowing and enjoying God; but ſince ſin man is become ſuch a fool, as to ſay in his heart there is no God, at leaſt no happineſſe in knowing God; for if ſin make not men ſuch Atheiſts as to believe there is no God, yet it makes them ſuch as to wiſh that there were no God, and to ſay that 'tis no happineſſe to know him, or profit to ſerve him: Let us eat and drink, &c. is the voice of more men, then let us ſeek and ſerve God, who will ſhew us any good, viz. corn, wine and oyl, is the voice of mary, Pſal. 4. yea of all till regenerate: Man is become ſo ſottiſh and bruitiſh, that he lives by ſenſe: Now ſenſe will never look to God who is inviſible (that's for ſaith) but to the creatares which are viſible, and the objects o… p. 41ſenſe. How did Solomon ſet this out to the life, in his Eccleſiaſtes, viz. that ſenſe ſeeks for happineſſe below God; that man is fond of toys and trifles, and ſeeks contentment where there's nothing but vexation, as if he could ſind eaſe in the place, and element of torment, viz. in hell; he ſets his eyes and heart upon that which is not, Prov. 23.5. The luſt of the eye, the luſt of the ſleſh, the pride of life is (the Trinity) the God of this world, and excludes the love of God, 1 Joh. 2.15, 16.

All things of ſenſe are but for the one (and the worſe) half of man, viz. the body; and when all a mans labour is for this, with neglect of the ſoul (which is the principal man of the man) what folly is it? to mind the leſſe, and neglect the greater; to be troubled about theſe many things, and neglect the one thing neceſſary, is folly with a witneſſe, and will be followed with a vengeance! what is it to labour for the back and belly (as if it were God) to mind earthly things, and neglect, yea deſpiſe heavenly, but folly in extremity! 'tis to glory in ſhame, Phil. 3.19. He that bid his ſoul take eaſe, in eating, drinking, and being merry, was called fool; and ſo (i. e. ſuch another fool) is every one that lays up treaſure for himſelf, (his ſenſual ſelf) and is not rich toward God, as our Saviour tells us, Luke 12.16.—21. on which Text to ſhew the folly of ſuch men. I have diſcourſed elſewhere (which if God pleaſe may in due time come to view) and therefore I ſhall wholly wave and omit to ſpeak to it here, though I did treat of it when I preacht theſe Sermons on the ſinfulneſſe of ſin. Only

p. 42Before I proceed to the other diſcoveries of mans folly, in relation to the way and means that lead to happineſs, let me briefly evince by three things (among many others that might be named) that mans happineſs cannot be made up of any, or all creature enjoyments, of having (though all) the world for a portion. For beſide what's newly ſaid:

1 It was not ſo when man was in Paradiſe, when not only man but all the creatures were in a better condition then, and not ſubject to vanity as now they are: All that God made was very good, and Adam had all that God made, and yet that was not his happineſs. Now, if the creatures in their beſt eſtate were not mans happineſs, much leſs are they ſo in this their worſe eſtate; ſo that our ſin in placing happineſs in creature enjoyment now, is worſe then Adams ſin was, for the creatures were then far more allicient, attractive and taking, then now they are; for (as a worthy perſon expreſſeth it) though the old walls and ruinous Palace of the world ſtands to this day, yet the beauty, gloſs and glory of the hangings is ſoiled and marred with many imperfections caſt on every creature; what's without us only cannot be our happineſs.

2 That cannot be our happineſs which is below us; the deſign of Gods making the creatures was, that they ſhould ſerve us, and not be ſerved by us… God put Adam (colere) to till the earth, not (colere) to worſhip the earth, and make a God of it, as earthly-minded men do, for covetouſneſs is …dolatry: Not only God placed them, but man reckons them below himſelf; below man; for p. 43skin for skin, or skin after skin, and all that a man hath will he give for his life; (a great truth, though ſpoken by the Father of lies) by which its evident, that man reckons all below himſelf; and though old Jacobs life were bound up in the life of young Benjamin, yet he would part with him rather then ſtarve: Now (without further inlargement) 'tis clear as the Sun, that what's inferiour to us, cannot be our happineſs.

3 That cannot be our happineſs, which is not ſo much as a token of the love of God: If you had all the Cattel on a thouſand hills, and never ſo many thouſand bags of gold in your Cheſt, though all the beauty and honor in the world centr'd in you, yet I muſt tell you what a very wiſe man hath told me, Eccl. 9.1. Man knows not love by proſperity, no more then hatred by adverſity. Indeed the world is not (as great and good as 'tis, or 'twas) 'tis not good enough for a Love-token: God ſent his Son (and never any thing but him, and what's in him) for a Love-token: Well then, upon the whole we conclude, that ſeeing happineſs is of an higher nature then the Creation, and is not in leſs then God himſelf, that man is a fool in ſeeking it elſewhere, and that ſin is very pernicious to man, in making him ſuch a fool. But

2 Mans folly appears to be great, 22As to means which relates to his end or happineſs.not only in relation to his end and happineſs, in his miſtaking that, but in relation to the means and way leading to happineſs, in miſtaking this alſo: The enjoyment of God is our happineſs; Religion, viz. right worſhipping and ſerving God is the p. 44means of enjoying God, i. e. of our happineſſe. Alas! here man is a very fool! Though in the general men acknowledge that there is a God, and that God is to be worſhipped and obey'd, yet who this God is, and how to be worſhipped, man is full of darkneſſe, doubt and perplexity about it: whence it is that we have ſuch expreſſions in the Scripture concerning ſinners; ye worſhip ye know not what, Joh. 4.22. Surely they that worſhip they know not what, do worſhip alſo they know not how; as it there follows. The Athenian Altar had this Inſcription, To the unknown God, Acts 17.23. and the world by wiſdome knew not God, viz. manifeſt in the fleſh, 1 Cor. 1.21. Though there be nothing more knowable, yet nothing more unknown then God: 'Tis viſible to all the Creation, by the Creation, that there is a God; as Rom. 1.22. but who, and what he is, and what his will is, who hath known the mind of God? 1 Cor. 2.16.

Sin hath made men worſhip either

1 A falſe God, and that's Idolatry: Or,

2 God falſly, and that's Superstition.

Man is become ſuch a fool, In being 1 Idolatious.that his worſhip (till enlightned and converted) is either a breach of the firſt or ſecond Commandment, and he fails as to the object or manner of worſhip, and both ſpeak mans folly, that his Religion is either Idolatry or Superſtition.

1 Idolatry is mans folly, to worſhip no God, or that which is not a God, but an Idol, is folly; and therefore the Gentiles are called not only Atheiſts, but a fooliſh people; and with this the p. 45Apoſtle upbraids them, Gal. 4.8. Rom. 1.21.125. Man is ſuch a fool, that he neglects to ſerve the God that made him, and ſerves Gods of his own making, though that make proves that they are not as their name is, but Gods (like their knowledge) falſly ſo called, as 'tis at large imputed to them of old, Iſ. 44.14.-16. The world hath been guilty of moſt abominable idolatry; the Romans made diſeaſes Gods, as the Feaver, &c. and ſinners make not only creatures, as gold and their belly their God, but among the fore-mentioned Romans (theft and murder) ſins were reputed and called Gods: yea, the Devil himſelf hath been made a God, and ſacrificed to; he is called the God of this world, 2 Cor. 4.4. and ſaith the Apoſtle, they ſacrifice to devils, 1 Cor. 10.20. Deut. 32.17. and ſacrificed not only their children, Pſa. 106.37. but their ſouls; for in all ſervices the ſoul is the ſacrifice. Oh ſinful ſin! But yet again;

2 Superſtition is mans folly, as to Religion, 22Superſtitious.and this is younger brother to Idolatry, 'tis of the ſame (venter) womb with Idolatry: Superſtition is not worſhipping a falſe God, but the true God falſly, in a way that God commandeth not; but it teacheth and practiſeth for doctrines the devices and commandments of men; or worſhips not according to the will of God, but the will of man: This alſo is called the ſacrifice of fools, Eccl. 5.1. They mind the matter more then the manner, and take up with the work done, though it be not well done, and mind the outſide more then the in-ſide; yea, and worſhip God more becauſe they fear, then becauſe they love him.

p. 46And this ſhall briefly ſuffice for the evincing of mans folly, or how ſin hath befool'd man as to his end, happineſs, and the means to it, Religion. I proceed

3 To ſhew mans folly, 33As to non or ill-improvement of means.as to non or ill- improvement of means, when made known in truth and clearneſs; though the Will of God as to worſhip be revealed, yet ſin makes men fools ſtill, either in this that they uſe not, or in this, that they make an ill uſe of the Revelations of God; a Treaſure is put into their hand, but they ſuch fools as know not how to uſe it, Prov. 17.16.

God hath been pleaſed in and by Chriſt Jeſus to declare his mind to us, 1 Cor. 2.16. His Goſpel and grace hath appeared teaching us, Tit. 2.11, 12. But alas! how do men pervert the Goſpel, turn grace into wantonneſs, Jude 4. and ſin abundantly, becauſe grace abounds? What ſtrivings and ſtruglings, reluctances and oppoſitions againſt the Goſpel? How do men ſtumble, and kick at, and againſt Chriſt Jeſus, inſtead of building on him as the Corner-ſtone, as a Rock and ſure Foundation? How angry are they when Jeſus Chriſt comes by his Word and Spirit to bleſs them, in turning them away from their iniquity? When God comes in Chriſt Jeſus, and the Miniſtry of his Goſpel to reconcile them, and make them happy, they take up arms, and make war againſt him! When the Goſpel comes with the weapons of its warfare, to pull down the ſtrong holds, and to reduce men to obedience, how do they fortifie themſelves? When God ſtands at the door and knocks, and woes men for entertainment, how do they lock themſelves p. 47up, bar and bolt up their hearts againſt him, that the King of Grace and Glory may not enter in? 'Tis no leſs a power then that which raiſed Chriſt from the dead, that makes men willing to believe and obey the Goſpel, Pſal. 110.3. Eph. 1.19.

Chriſts Meſſengers make glorious reports, but who believes it? Rom. 10.16. they ſtretch out their hands, but to whom is the arm of the Lord revealed? they beſeech and entreat, but men harden their hearts: And among the many that ſeem to profeſs the Goſpel, how few practiſe it; in words they confeſſe God, but in works deny him; they are lovers of pleaſures, and themſelves, more then of God; and though they have a form of godlineſſe, deny the power thereof. All theſe their wayes of not, or of miſ-improving the means of Gods vouchſafement, I ſay, all theſe their wayes are their folly.

It were next to endleſſe (if 'twere poſſible) to enumerate the follies of man: He thinks, More of mans follylike a fool, unſteadily and rowling, independently and broken; inconſiſtently, and to no purpoſe, at randome and rovers, many run waſt (like water beſide the Mill) He builds Caſtles in the air, his imaginations are like Vagabonds, See Herberts Poem of giddineſs.his contrivances Romantick: not to mention the more wicked and ſinful thoughts, which if they were but known, would make one man aſham'd and afraid to converſe with another; for not only vain, but vile, injurious, adulterous, and murtherous thoughts lodge in the hearts of men, that when any comes to be awakened, and to be made ſenſible of the ſinfulneſſe of his p. 48heart, it makes him ſay as S. Paul of himſelf, I am the chief of ſinners. Never was any heart ſuch a Shop of vanity, ſuch a Den of thieves, ſuch a Cage of unclean birds, ſuch a Newgate of Murtherers, ſuch an Inn and thorow fare of travelling luſts, ſuch a Court of flattery, ambition, pride and envy, &c. ſuch a Sink and common draught of filthineſs, ſuch an Hell of blaſphemy as mine is!

As man thinks he often ſpeaks quicquid in buccam, fooliſhly, idly, proudly, &c. and as he ſpeaks he acts; out of the abundance or fulneſs of the heart the mouth ſpeaketh, and out of the heart are all the iſſues of life: All the follies of his life are but the untying and letting looſe of that folly which is bound and bundled up in his heart, they are there in groſs, and are retail'd out (as he meets with cuſtomers, occaſions and opportunities) in the courſe of his life and converſation.

Let us view ſome inſtances (and but ſome) of mans folly; which appears

1 In mans being ſo heady, 11His raſhneſs.haſty and raſh in his undertakings: There is nothing more becoming a man then deliberation and conſideration, it being his preheminence above the beaſts; beaſts do act, but conſider not: And herein is a great part of mans fooliſhneſſe, that he conſiders not the end of his actions: Oh that they were wiſe and would conſider their end, Deut. 32.28, 29. People often ſay, I never thought of this, and (inſipientis eſt dicere non putarem) 'tis the property of a fool to ſay, I had not thought of this, which it may be moſt concern'd him to think upon: p. 49The ſimple believeth every word (which he would not do but that he is ſimple, a very fool) but the prudent man looks well to his goings: The wiſe man feareth, and departeth from evil, but the fool rageth, and is confident, Prov. 14 15, 16. Did men conſider what 'tis they do when they ſin, they would abhor it: who would run on his ruine? who would drink his bane? none but fools or mad-men, did men conſider that the wages of ſin is death, that wrath and hell attended ſin, ſurely they would be more wary: Men go on and on, and never think what will the end of theſe things be; will it not be bitterneſſe in the latter end? non-conſideration is an argument as great as 'tis clear, that man is fooliſh.

2 Mans folly appears in this, 22Laughing at h…s ſin and miſery.that he laughs at, and ſports himſelf in his ſin and miſery: It is a ſport to a fool to do evil, Prov. 10.23. and this ſporting and jeſting at ſin, ſhews him to be a fool in earneſt: Fools uſe to laugh at the ſhrewd turns and miſchiefs which they do: Sinners are ſuch fools, that they make ſin their trade (they do foreign, and are ſin-makers) and make it their recreation too; 'tis their paſtime (fools that they are!) to paſſe away, to ſpend and loſe their time and fouls in ſinning: Fools make a mock at ſin, Prov. 14.9 when they have cheated others, they laugh at them for fools, though themſelves are the verier fools for cheating others: They ſport themſelves in their own deceivings, 2 Pet. 2.13. yea, though they know that they who do ſuch things are liable to the judgment of God, yet not only p. 50do the ſame, but have pleaſure in them that do them, Rom. 1.32. But they are fools for ſo doing; for v. 22. profeſſing themſelves to be wiſe, they became fools; and v. 31. they were without underſtanding: But oh! when God ſhall laugh and mock at theſe mockers, the… 'twill appear what fools they were, who ſporter at that which ſhould have been their greateſ… ſorrow and grief!

3 Sinful mans folly appears in this, 33Saith its in vain to ſerve God.that … ſaith 'tis in vain to ſerve God: What greater fol… ly then to call Religion and the Wiſdome of Go… fooliſhneſſe, vanity and unprofitableneſſe, be ſide which, there's no profit under the Sun This is the whole of man, all the reſt is vanit and vexation of ſpirit. The Author of th… 73. Pſal. for having but almoſt ſaid this, conclude himſelf a fool, yea ſo fooliſh, ignorant, and as beaſt, v. 22. ſo much fool that he could not expreſſe it enough; what fools are they then th… ſay it with an open mouth? becauſe Job had b… glanced at ſuch a thing, Elihu reckons him among the fooliſh, Job 34.7.-11. Hearken to me … men of underſtanding, for fools will not; far … it from God that he ſhould do wickedly; oh … the work of man will he render to him: the… is a day coming in which there will be a difference put between them that fear God, and the… that fear him not, (which is ſpoken on this ve… occaſion, Mal. 3.) and then it ſhall appear t… no mans labour is in vain in the Lord; I ſpe… to wiſe men, let them judge what I ſay, and know they will conclude that 'tis notorious a… egregious folly to ſay, that 'tis in vain to ſer… God.

p. 514 Herein and hereby appears mans folly, 44His Ingratitude.that he is ſo diſingenuous and ingrateful to God, who hath ſo infinitely obliged him. Do a fool never ſo many courteſies, and 'tis but as throwing Pearls before Swine, who return evil for all the good turns are done to them (with this Moſes upbraids Iſrael, Deut. 32.5, 6. do ye thus requite the Lord? O fooliſh people and unwiſe! I, none but fools would do ſo) and once more are men like Swine in this, that they gather up the fruit that falls, and never look up: Were there not ten cleanſed, where are the nine, ſaid our Saviour? Scarce one of ten proves thankful: Alas! men take Gods corn, and wine, and oyl, to make a feaſt for Baal, for their Bel and the Dragon, for their belly and luſts, and inſtead of giving God thanks and glory, they return him ſins; they kick with the heel when fat and full, yea, and ſay, who is the Lord? as if they were not beholden to him, nor did owe him any acknowledgments: Oh fools!

5 Herein alſo is evident the folly of (by ſins defiled and depraved) man, 55Ang…y with God correcting him.that if God correct him, or afflict him for his ſin and folly, he preſently grows angry with God: Such is the nature of fools, that they cannot endure them that chaſtife them: Though man be puniſhed but for his iniquities yet he complains, Lament. 3.…. Though Gods judgment be juſt, yet the fooliſhneſſe of man perverteth his way, and he fretteth againſt the Lord, Prov. 19.3. Mans ſin brings Gods judgment, and then when God hedgeth up his way with (or teacheth him by) ſuch thorns which prick him, then he frees and ſames, whe… p. 52Job was ſorely afflicted, ſaid his Wife, Curſe God and die (oh curſed ſpeech!) but ſaith Job, thou ſpeakeſt like one of the fooliſh women: Men or women never ſpeak more fooliſhly, then when they ſpeak againſt God: They are fools who quarrel with God, and charge him with folly.

6 Mans folly is apparent in and by this, 66Unteachable.that he is ſo unteachable; one may better treat with ſeven men of reaſon, then with one fool, who is not only ignorant, but conceited and ſtubborn: Fools deſpiſe wiſdome and inſtruction, Prov. 1.7. they ſcorn to be inſtructed, they are in love with folly: How long ye ſimple ones will ye love ſimplicity? Prov. 1.22. A fool will not hearken to counſel. Prov. 12.15. yea though inſtruction come from a Father, yet a fool deſpiſeth it, Prov. 15.5. Though you add correction to inſtruction, yet one reproof entreth more into a wiſe man, then an hundred ſtripes into a fool, Prov. 17.10. Yea though you bray a fool in a Mortar, yet will not his fooliſhneſs depart from him, Prov. 27.22. Whence is it, that though Chriſts Meſſengers labour ſo much, yet profit ſo little, but from hence, that ſin hath made men fools, and they will not receive inſtruction. Yet

7 After ſome men have receiv'd the truth, 77Apoſtatizing.and have gone far in the profeſſion of it, yet they are ſuch fools as to Apoſtatize, which is no ſmall folly: As a dog returneth to his vomit, ſo a fool to his folly, Prov. 26.11. compared with 2 Pet. 2.20, 21. The Word of God works on ſome men like Phyſick, it gives them a vomit, makes them confeſs their ſin (which one of the Ancients calls vomitus animae) as if it lay hard p. 53and heavy on their ſtomacks, and they were ſick of it, but after a while they lick it up again; they repent and ſin again, as if they repented of their repentance: On this account the Apoſtle calls the Galatians fools, Ch. 3.1.-3. O fooliſh Galatians, who hath bewitcht you, that you ſhould not obey, i. e. go on to obey the truth, for they had begun to obey; and therefore he adds, are ye ſo fooliſh, having begun in the ſpirit, to think of perfection by the fleſh? this is folly with a witneſs! An Apostate is a double fool, a tree twice dead, and his latter end worſe then his beginning. And thus alas! we ſee how ſin hath befool'd men! But yet

This is not all; ſin hath degraded man, Sin hath beaſtializ'd m…and made him a beaſt; 'tis true, he hath the ſhape of a man, but alas! is degenerated into a beaſtial and beaſtly nature! I may begin, as Ovid did his Metamorphoſis, in nova fert animus, … muſt ſhew you a Monſter, yea many Monſters in one; a dog-man, a goat-man, a wolf-man, a ſoxman, &c. 'Twere better to be a beaſt, then to be like a beaſt (ſo living, and ſo dying) 'twere better to be Balaams Als, then ſuch an Aſ. as Balaam himſelf was. But to ſet this degeneration and degradation of man by ſin before you the more clearly and fully. I ſhall ſpeak to theſe three heads.

Sin hath made man;

1 Like a Beaſt.

2 Like the worſt of Beaſts.

3 Worſe then the Beaſts.

p. 541 Sinful man is 1 L…ke a beaſt.Sin hath made man like a Beaſt, yea not only like to, but a Beaſt: The Man of Sin, the great Antichriſt, is called a Beaſt; and the great ones that Daniel ſaw in his Viſion, are called Beaſts; and ſinners are ten or eleven times in Scripture called bruitiſh; and what ſome men are, all would be, if left to themſelves, if common or ſpecial, if reſtraining or renewing grace did not interpoſe and prevent.

Three things will evince this likeneſs.

1 And that 1 In ignorance.Sinful man is like the Beaſt in ignorance and ſtupidity, Pſa. 73.22. So fooliſh was I and ignorant, as a beaſt before thee, Pſa. 49.20. Man (though a man in honor) that underſtandeth not, is like the beaſt that periſheth, of no more value nor honor, though he ſit at the upper end of the world, as the Antichriſtian Beaſt doth, Pſa. 94.3. O ye bruitiſh, when will ye underſtand? O ye ſools, when will ye be wiſe? bruitiſh and fooliſh are Synonymous and parallel expreſſions, as was hinted before; an heart void of underſtanding, is the heart of a beaſt, as is clear, Dan. 4.16. with 34.-36.

2 22In ſenſuality.Sinful man is like the beaſt in ſenſuality, as if he were only belly-wiſe, and had no ſoul to mind, or a ſoul only to mind his body; he placeth his happineſſe in ſenſual and corporal enjoyments and ſatisfactions; and in this ſenſe ſome underſtand that ſaying, Eccl. 3.18. I ſaid in my heart concerning the eſtate of the ſons of men, that (oh that) God would manifeſt them, …d that they might ſee (what they are, viz.) that they are but beaſts: Solomon uſeth not a gentle or courtly complement, but calls them (in downright p. 55and plain Engliſh) Beaſts; they live and die like beaſts, make no proviſion for Eternity, mind not the world to come, which is the world of eternal good or evil.

3 33Unſociableneſs.Sinful mans likeneſſe to the Beaſt is and appears much by this, His unfitneſs and unſuitableneſs for ſociety and communion with God and men: Sinners ſociety is but ſocietas bellu…na, the ſociety of beaſts, and good men are as ſhy of it, as of converſing with beaſts. In the ſtate of Innocency, among all the Beaſts, there was not found a meet help, any one for man to aſſociate himſelf to, and keep company with; and ſince, ſinful man is as unfit for pleaſing and profitable converſe, as beaſts were then: Jobs friends took it in great ſcorn and diſdain, that they ſhould be counted as beaſts, and reputed vile in his ſight, i.e. not fit for, nor worthy of his converſation: God and ſinful men walk not together, they are not agreed; and good men are joyn'd by God himſelf not to be unequally yoked, for what communion? &c. 2 Cor. 6. Thus by their ignorance, ſenſuality, and ſociability, are ſinful men become like the beaſt; yea and more.

2 Sinners are not only like to beaſts in the general, but they are like the worſt of beaſts, 22Like the wo…ſt of beaſts.ſuch as in Scripture are called evil and hurtful beaſts: Sinners are not likened to the Dove or the ſheep, the harmleſs creatures, but to Lyons, Tygers, Boars and Bears, &c. the ill-quality'd and ill-condition'd creatures: If he be at any time likened to a creature that's harmleſſe, yet 'tis not for that good quality, but for ſome bad one which is in that creature; as Ephraim is likened p. 56to a Dove, Hoſ. 7.11. not for Innocency, but ſillineſſe: So when ſinners are likened to Serpents, 'tis not for their wiſdome, but their venomous and poyſonous nature, or the enmity that's in them againſt mankind; but uſually ſinners are ſet and painted out like the worſt of beaſts, like a dog, an angry dog, a creeping dog, an howling dog, a back-biting dog, a greedy dog, a dumb dog; by Lyons, devouring Lyons, roaring Lyons; by a raging Bear; by a deceitful Fox, &c. So that man is like the evil and hurtful beaſts, for as one Lyon will devoure many beaſts, one Wolf devoure many ſheep, ſo one Sinner deſtroyeth much good, Eccl. 9.18. and his tender mercies are cruel, Prov. 12.10.

3 33Worſe then beaſtsSin hath made men worſe then beaſts, more beaſts then the beaſts, and worſe then the worſt of beaſts: Sinful man is not only ignorant as, but more ignorant then the beaſt, more ſenſual and more unſociable then the ſenſual and unſociable beaſts. This appears

1 By this, that the beaſts tranſgreſſe not the Law of their nature, but man hath done, and doth do it over and over: the inſtinct of theſe creatures is their Law, and they conſtantly obſerve it: The quality of a beaſt, which is condemnable in man, is not condemnable in the beaſt; ignorance and ſtupidity is no crime in an Oxe or an Aſſe, but 'tis in man: 'tis no ſault in a Eyon to be devouring, but 'tis ſin in man to be like a Lyon in devouring; The beaſts fulfill, but men tranſgreſs the Law of their Nature, when they act like beaſts: ſo that ſinful man is worſe then the beaſt. Yea

p. 572 Sinful man is worſe then beaſts in the very quality for which he is likened to the beaſt: The Oxe and the Aſſe which have no underſtanding, and to which ſinful man is compar'd for ignorance and ſtupidity, is yet more knowing then ſinful man; as 'tis Iſ. 1.3. And the like is ſpoken of the Stork, Crane, and Swallow, by way of upbraid to man, Jer. 8.7. Theſe fooliſh creatures have more underſtanding then ſinful man; ſo as to ſenſuality, man is worſe then the beaſt; for things of ſenſe are the proper objects of a beaſts appetite, but not of the natural appetite and inclination of man; 'tis no ſin in the beaſt to be ſenſual, but 'tis ſo in a man, who (though …reated to higher ends and purpoſes) is yet ſo degenerated, as to be in many things more ſenſual and carnal then the beaſts are: Sin hath made man ſo unſociable and cruel too, that Bears are more kind to one another, then men are, ſaevis inter ſe convenit urſis, and 'twere better for a man (ſafer) to meet a Bear in her rage, when robbed of her Whelps, then to meet a fool in his folly, Prov. 17.12. Man is more hurtful to man, then beaſts are to man. I might now inſtance in a long Liſt or Catalogue, what beaſts ſinners are likened to, and wherein the parallel or ſimilitude holds, viz. the wicked tyrannical Rulers of the world are compared to a roaring Lyon, and ranging Bear, Prov. 28.15. They have no pity, but make a prey of all they come near to: Hypocrites are like to Vipers, Mat 23.23. Herod was called a Fox, not only for his craft and cunning, but for hunting after the life of the Lamb, Chriſt Ieſus. Thus ſome ſinners are like to ſome beaſts, p. 58and ſome to others; but there are two beaſts that all ſinners are likened to; the Goat, and the Dog.

1 Sinners are called Goats, Mat. 25.32, 33. He ſhall ſet the ſheep, i.e. the godly on his right hand, and the Goats, i.e. the wicked on the left: And there are two or three things which Naturaliſts obſerve concerning Goats, in which the wicked are like them.

As 1. Goats are very laſcivious, wanton and luſtful; ſinners are ſo too, the luſt of the fleſh, and the luſt of the eye, are the things they are taken with, 1 Joh. 2.16. To theſe they give up themſelves, ſaith the Apoſtle, among whom we all had our converſation in the luſts of the fleſh, Eph. 2.3, and ſerved divers luſts, Tit. 3.3. Thus are they like Goats.

And 2. Goats are ſtinking beaſts, a Goatiſh ſmell is a ſtinking ſmell, (Gorgonius Hircum) to ſmell of, or like to the Goat, is a very ſtrong unſavoury and ſtinking ſent; and in a reſembling ſenſe, the wicked are an abomination to the Lord, a very ſtink in his Noſtrils.

3. Goats are very bold and adventurous beaſts, they climb Rocks and Precipices to browſe and feed on what they can get with hazard; and in this ſinners are like them too in running hazards, and many dangerous adventures for a little, yea no ſatisfaction; they venture peace, conſcience, life, ſoul and all, to get that which is not bread, Iſa. 55.2.

2 Sinners are likened to dogs: I ſhall not run diviſion in this, nor perſecute the Metaphor in proſecuting the particulars, of which there was p. 59ſomething ſaid a little before, but only to ſhew, that though it were moſt uſual with the Jews to call the Gentiles dogs, (and our Saviour ſpeaks in their dialect and language, when he told the woman, that 'twas not meet to take the childrens bread and caſt it to dogs, Mat. 15.26.) yet 'tis a common name to ſinners, whither Jews or Gentiles, to all without God and Chriſt, for without are dogs, Revel. 22.15.

Upon the whole then 'tis but too clear and evident, what miſchief ſin hath done man in thus degrading him, by making him a fool, a beaſt, a Monſter; and yet this is not all, but

2 Sin hath not only degraded man, 22Sin ſeparates man from God.but hath alſo ſeparated man from God in a moral ſenſe; for Acts 17.28. though by nature foreign we are his Off-ſpring, and in him we live, move, and have our being; yet morally and ſpiritually ſinners are ſeparated from God, and are without God: This is a great injury, and I may call it the greateſt, ſeeing God is mans chiefeſt good, to be ſeparated from him muſt be his greateſt evil and loſs. There was ever a very great diſproportion and diſtance between God and Man; God the Creator, and man the creature, God Inſinite, and man finite, &c. but this was no miſery to man; 'tis ſin, only ſin that hath made a difference and ſeparation between God and man; and therefore ſinners are ſaid to be afar off, Eph. 2.73. for they depart from God, and like the Prodigal, go into a far Country, Luke 15.13.