Sin the Plague of Plagues, Part 1
Of ſins contrariety to God.
1. 1Sin is contrary to God.Then the ſinfulneſs of ſin not only appears by, but conſiſts in this, that 'tis contrary to God, yea contrariety and enemity it ſelf in the very abſtract: Carnal men, or ſinners, are called by the name of enemies to God, Rom 5.8. with 10. Col. 1.21. but the carnal mind or ſin is called enmity it ſelf, Rom. 8.7. and accordingly it and its acts are expreſt by names of enmity, and acts of hoſtility; as walking contrary to God, Levit. 26.21. rebelling againſt God, Iſ. 1.2. riſing up againſt him as an enemy, Mich. 2.8. ſtriving and contending with God, Iſ. 45.9. deſpiſing of God, Numb. 11.20. it makes men haters of God, Rom. 1.30. reſiſters of God, Acts 7.51. ſighters againſt God, Acts 5.39 and 23.9. yea blaſphemers of God, and in ſine very Atheiſts, that they ſay there is no God, Pſal. 14.1. it goes about to ungod God, and is by ſome of the Ancients called Deicidium, God-murther, or God-killing. And though all theſe things be not acted by every ſinful man, yet they are not only in the nature of ſin, yea of every ſin, more or leſs, but are all of them in the heart of all ſinners (in their ſeed and root) Mat. 15.19. and what is acted by any man would be acted by every man, if God did not reſtrain ſome men from it by his power, and conſtrain others to obedience by his love and power; as 1 Cor. 5.14. Pſa. 110.3. Herein then is the deſperately wicked nature of ſin, that it is not only crimen laeſae Majoſtatis, High Treaſon againſt the Majeſty of God, but it ſcorns to confeſs its crime, 'tis obſtinate, and will not that he reign over it; 'tis not only not ſubject, but 'twill not be ſubject, no nor reconciled to God, Pa…ticular…y.ſuch is its enmity! Yet more particularly.
1. 1To his Nature.Sin is contrary to the nature of God; Gods name is holy, and as his name is, ſo is he and his nature, all holy, yea he is ſo, and cannot but be ſo: And therefore God takes it more ill, that men ſhould think him wicked like themſelves, Pſa. 50.16-22. then that they think him not to be, Pſal. 14.1. Its ſaid to weary him, when men do but ſay that evil is good in his ſight, Mal. 2.17. This is the thing God glorieth in, that he is holy, yea glorious in holineſs, Exod. 15.11. And Holineſs is the Attribute, which freeth God from not only evil it ſelf, but from all appearance or ſuſpition of evil. Were not God holy, many of the things which God doth would look unlike him; his juſtice and judgments would look not only like ſeverity but Tyranny, were not it and they holy; his love in its carriages and behaviours to ſome people, would look like fondneſs and reſpecting of perſons, but that 'tis holy; his patience would look like a toleration, if not approbation of ſin, but that 'tis holy patience, &c. Thus many acts of God, were it not for holineſs, would appear as ſeemingly evil as they are really good, and be as much ſuſpected by all, as they are unjuſtly cenſured by ſome. He is holy, without ſpot or blemiſh, or any ſuch thing, without any wrinkle, or any thing like it; as they alſo that are in Chriſt ſhall one day be, Eph. 5.27. God is ſo holy, that he cannot ſin himſelf, nor be the cauſe or Author of ſin in another; he doth not command ſin to be committed ('twere to croſs his nature and will) nor approve of any mans ſin when 'tis committed, but hates it with a perfect hatred; without iniquity is he, and of purer eyes then to behold, i. e. approve iniquity, Hab. 1.13.
On the contrary, as God is holy, all holy, only holy, altogether holy, and alwayes holy, ſo ſin is ſinful, all ſinful, only ſinful, altogether ſinful, and alwayes ſinful, Gen. 6.5. In my fleſh, i. e. in my ſinful corrupt nature, there dwelleth no good, Rom. 7.16. As in God there is no evil, ſo in ſin there is no good; God is the chieſeſt of goods, and ſin is the chiefeſt of evils; as no good can be compared with God for goodneſs, ſo no evil can be compared with ſin for evil.
2. 2To his Attributes.Sin is contrary to all the Names and Attributes of God; ſets it ſelf in oppoſition to them all. (1) It depoſeth the Soveraignty of God, as much as in it lies; it will not that the King of Kings ſhould be in the Throne, and govern this world which he hath made: 'twas by this inſtinct that Pharaoh ſaid, who is the Lord, that I ſhould obey his voice to let Iſrael go? I know no Lord above me, I will not let Iſrael go, Exod. 5.2. 'Tis the voice and language of ſin, Pſal. 12. our lips are our own, who is Lord over us? and 'twas from hence that the Jews of old ſaid, we are Lords, we will come no more to thee, Jer. 2.31. Thus it attempts to dethrone God! (2) It denies Gods All-ſufficiency, as if there were not content and ſatisfaction enough to be had in the enjovment of God, but that vanity and wickedneſs had more of pleaſure and profit then he, whoſe wayes are all pleaſantneſs, and whoſe ſervice is the whole of man: Every Prodigal that leaves the Fathers houſe doth practically ſay, 'tis better to be elſewhere. (3) It dares the Juſtice of God, and challengeth God to do his worſt, Mal. 3.17. It provokes the Lord to jealouſie, and temp…s him to wrath. (4) It diſowns his Omniſcience; Tuſh, ſay they, God ſees not, nor doth the moſt High regard, (5) It deſpiſeth the riches of Gods goodneſs, Rom. 2.4. (6) It turns his Grace into wantonneſs, Jude 4. It will make bold with God, and ſin becauſe grace abounds! In ſhort, 'tis the Dare of Gods Juſtice, the Rape of his Mercy, the Jeer of his Patience, the Slight of his Power, the Contempt of his Love, as one doth prettily expreſs this ugly thing: and we may go on and ſay; 'tis the Ʋpbraid of his Providence, Pſa. 50. the Scoff of his Promiſe, 2 Pet. 3.3, 4. the Reproach of his Wiſdom, Iſ. 29.16. and as 'tis ſaid of the Man of Sin (made up of ſin) it oppoſeth and exaits its ſelf above all that's called God (and above all that God is called) ſo that it as God ſitteth in the Temple of God, ſhewing it ſelf as if it were God, 2 Theſ. 2.4.
3. Sin is contrary to the works of God; 3To his Works.as it works contrary unto God, ſo its contrary to Gods works, and is called the work of the devil, 1 Jo. 3.8. all Gods works were good exceedingly, beautiful even to admiration, but the works of ſin are deformed, and monſtrouſly ugly, for it works diſorder, confuſion, and every thing that's abominable: Sin may be impleaded for all the miſchiefs and villanies that have been done in the world; 'tis the Maſter of Miſ-rule, the Author of Sedition, the Builder of Babel, the Troubler of Iſrael; and all mankind. And ſo contrary is ſin to the works of God, that it ſought and ſtill ſeeks to undo all that God doth, that there might be no ſeed, nor name, nor root left him in the earth: Every thing works according to its nature (operari ſequitur eſſe) as the root is, ſo is the fruit, and by that every Tree is known, whither it be a good Tree or a bad, Mat. 7.17, 18. God is good, and doth good, Pſa. 119.68. Sin is evil, and doth evil, yea nothing elſe; ſo that ſin and its works are contrary to God and his works.
4. Sin is contrary to the Law and Will of God, 4To his Law.yea to all the rules and orders of his appointment: There is not one of his Laws which it hath not broken, and endeavoured to make void, and of none effect; yea, 'tis not only a tranſgreſtion of, but a contradiction alſo to the Will of God: When the Son of God came into the world to declare and do his Fathers Will, he was encountred by and under-went the contradiction of ſinners, Hebr. 12.3. who would have made men believe, that neither he nor his Doctrine was of God. 'Tis an Anti-will to Gods Will; it ſets it ſelf to oppoſe preaching, prayer, and all the Inſtitutions of God, and that not only out of envy to man, that he ſhould not be the better for them, but out of enmity to God, that he ſhould not be worſhipped in the world. Now to act contrary to the will and Statutes of God, is to act contrary to God himſelf; as may be ſeen by comparing Levit. 26.14, 15. with 21, 23, 27. and many other places. David in fulfilling the Will of God, was ſaid to be a man after Gods own heart, Acts 13.22. and they that obey the will of ſin, are ſaid to walk after the heart of ſin, Ezek. 11.21,
5. 5To his Image.Sin is contrary to the Image of God, wherein man was made: God made man in his own likeneſs, viz. in righteouſneſs and true holineſs, Eph. 4.24. Now ſin is clean contrary to this Image, as much unlike it as deformity and uglineſs is unlike to handſomneſs and beauty, as darkneſs is to light, as hell to heaven, yea and more too: Sin is the Devils Image; as when God made man, he made him in his own image; ſo when the Devil made man ſin, he thereby made him his own image and likeneſs: and ſo I conceive the Devil meant that phraſe, Ye ſhall be like Gods, Elohim, Geneſ. 3.5. He did not ſay, nor mean, that he ſhould be like the Elohim, (the Creators, as the word is, Job 35.10. Eccl. 12.1.) the God that made them, but like Elohim Gods, viz. ſuch as I and my Angels are, who once knew good, but now know evil, both by doing it, and ſuffering the ſad effects of it. The word Elohim is uſed not only of God and good Angels, but of fallen Angels, or Devils, 1 Sam. 28.13. And under the covert of this ambiguous and dubious word he craftily abuſed our firſt Parents; for he well knew that by ſinning they could not become like Elohim, God above, but would become like Elohim, the Gods below: And alas! are we not like Elohim-devils, knowing good by loſs, and evil by the ſad and diſmal effects thereof? Thus he that runs may read the Picture, Image and likeneſs of the Devil in ſin; ſinners are as like the Devil as any thing, for he that ſinneth is of the Devil, 1 John 3.8. not only a ſervant, but a child of the Devil; Ye are of your Father the Devil, ſaid holy Jeſus to the ſinful Jews, John 8.44. Never was Child more like the Father, then a ſinner is like the Devil; ſin hath the nature, the complexion, the air, the features, and very behaviour of the Devil.
6. 6To his people.Sin is contrary to the people and children of God: 'Tis true, ſin cannot hate them ſo much as God loves them, nor do them ſo much hurt as God can do them good; yet out of ſpite and envy 'twill do its worſt, and hate them becauſe God loves them: Gods Children are his Darlings and Favorites, dear to him as the apple of his eye; in all their afflictions he bears a part, and is afflicted, and looks upon it as if he himſelf were treated as they are in this world, Acts 9.4, 5. Mat. 25.41.-45. Now the nearer and dearer they are to God, the more Gods heart is ſet upon then for good, the more ſin ſets its heart againſt them for evil: Sin is alwayes warring againſt the Seed of God in them, the fleſh luſteth againſt the ſpirit, Gal. 5.17. and warreth againſt their ſouls, 1 Pet. 2.11. So that by ſins ill-will Gods people ſhould neither enjoy nor do any good in this world; 'tis alwayes provoking the Serpentine Race to make war upon, to impriſon and perſecute (even to deſtruction) the little Flock and Remnant of the holy Seed; it will not (further then rebuked by grace) let them have one quiet day, it diſturbs and interrupts them, that they cannot attend upon God without deſtruction; when they would do good, a evil is preſent with them, either to keep it undone, or to make it ill done; it endeavours to ſpoil all they take in hand, and to turn their holy things into iniquity, by reaſon whereof they cry out as greatly oppreſt, wretches that we are! who ſhall deliver us from this body of death? Rom. 7. This evil and envious ſin is bent alſo to hinder (all it can) the comfort, welfare, and happineſs of the Saints: Sin, like the Devil, hath not ſuch an evil eye or aking tooth at all the ſinners of the world, as it hath at the Saints in the world: 'tis true the Devil is a man-hater, but more a Saint-hater; watch, for your Adverſary the devil ſeeks whom (of you) he may devoure, as S. Peter tells us, 1 Pet. 5.8. And this it doth to croſs and thwart God and his deſign, who and which is ſet upon the happineſs of his people.
7. 7To his Glory.Sin is contrary to, and ſet againſt the glory of God, and all that ſhould and would give glory to him, or hath any tendency thereunto: Confeſſion of ſin and repentance gives glory to God, Joſ. 7.19. and this ſin endeavours to obſtruct and hinder: It began to practiſe it on Adam and Eve, and ſtill keeps on this trade among the children of men, Revel. 16.9. Faith would give glory to God; now that men may not believe, ſin imployes the Devil to blind their eyes, 2 Cor. 4.4. Good men would do all they do (but ſin will let them do nothing at all) to the glory of God, but is ever throwing one dead fly or other into their moſt precious boxes of oyntment: Sin is ſo malicious, that it will not only diſpleaſe and diſhonor God it ſelf, but labours to defeat and fruſtrate the endeavours of all that attempt to do otherwiſe: Might ſins deſires take place, there ſhould not be a perſon or thing by whom and whereby God ſhould be pleas'd or glorified. It gives out falſe reports of God and goodneſs, layes prejudices, and rocks of offence, and ſtumbling in mens wayes, that they may be out of love with all that's good, ſo deſperately is it bent againſt the honor of God.
8. 8To his being.Sin (as was hinted before) is contrary to and oppoſite againſt the being and exiſtence of God; it makes the ſinner wiſh and endeavour that there might be no God; for ſinners are haters of God, Rom. 1.30. And as he that hates his Brother is a Murtherer, 1 Joh. 3.15. ſo (as much as in him lies) he that hates God is a murtherer of God: It keeps Garriſons and ſtrong holds againſt God, 2 Cor: 10.4, 5. It ſtrives with, and fights againſt God; and if its power were as great as its will is wicked, it would not ſuffer God to be. God …s a troubleſome thing to ſinners, and therefore …hey ſay to him, depart from us, Job 21.14. and …f Chriſt Jeſus, let us break his bonds in ſunder, and caſt his cords far from us, Pſal. 2.1, 2. And when the Holy Ghoſt comes to woe and entreat them to be reconciled, they reſiſt and make war with the ſpirit of peace, Acts 7.51. ſo that they are againſt every perſon in the Trinity, Father, Son and Spirit. In ſhort, and for a concluſion, ſin is contrary to God, and all that's dear to him, or hath his name upon it; and though it be againſt all good, yet not ſo much againſt any good as againſt God, who is, and becauſe he is the chiefeſt good.
Before we paſs on, let me beſeech thee, who ever thou be that readeſt, to pauſe a little and conſider of what is ſaid; for (mutato nomine, d… te) what's ſaid of ſin (is to be conſider'd by the ſinner, and) is meant of thine and my ſin. Shal… I not plead for God and thy Soul, and entrea… thee to be on Gods ſide, and depart from th… Tents of wickedneſs? Poor Soul, Canſt thou fin… it in thine heart to hug and imbrace ſuch a Monſter as this is? Wilt thou love that which hate… God, and which God hates? God forbid! Wi… thou joyn thy ſelf to that which is nothing bu… contrariety to God, and all that's good? Oh ſa… to this Idol, yea to this Devil, Get hence, wha… have I to do with thee, thou (Elymas) Sorcere… thou full of all malignity and miſchief; tho… Child, yea Father of the Devil, thou that art th… Founder of Hell, an Enemy to all righteouſneſs, that ceaſeſt not to pervert the right way of the Lord, and to reproach the living God Away, away, Shall I be ſeduced by thee to grie… the God of all my joy, to diſpleaſe the God … all my comfort, to vex the God of all my co… tent, to do evil againſt a good God, by whom I live, move, and have my being? Oh no. Thus conſider of theſe things, and do not go on to provoke the Lord, leaſt a worſe thing befall thee then any hitherto; do not contend with God who is ſtronger then thou art, who is able when he will, and he will be one day found both able and willing enough, to turn the wicked into hell, the Element of ſin and ſinners, who ſhall go into it as into their own place, as Judas did, Acts 1.25. Oh learn to pity thine own ſoul, for he that ſinneth doth (as offend and wrong God, ſo) wrong and deſtroy his own ſoul; or (as ſome read the Text) deſpiſeth his own ſoul, Prov 8.36. Oh think on't, what! haſt thou no value, no regard for thy ſoul? wilt thou neglect and deſpiſe it, as if 'twere good for nothing but to be damn'd, and go to hell? wilt thou be felo de ſe, a ſelf-ſoul-murtherer? ſhall thy perdition be of thy ſelf? Oh look to thy ſelf, for ſin (notwithſtanding all its flattering pretences) is againſt thee, and ſeeks nothing leſs then thy ruine and damnation. And this brings and leads me to the ſecond thing to be treated of.