Sin the Plague of Plagues, Part 10
Yet further, to ſhew how the ſinfulneſs, the malignity of ſin appears by the Commandment; as
1 Thus, That it takes occaſion from its being prohibited, and forbidden by the Law, to ſin againſt, and tranſgreſs it the more: It hath ſuch a malignity, ſuch an enmity in it, that it will not be ſubject to the Law of God, Rom. 8.7. it ſtrives to break this bond in ſunder, and to caſt this cord far from it; the Law ſtands in its way, and therefore it ruſheth upon the breaking of it with the more violence; ſin grows angry, and ſwells like a river pent up, and ſtopt in its courſe. Thus the Apoſtle ſpeaks of it, Rom. 7.8. Sin taking occaſion by the Commandment, wrought in me all manner of concupiſcence: The Law ſaid, thou ſhalt not luſt; at this Luſt grows mad, and provokes to ſin the more: nitimur in vetitum; gens humana ruit per vetitum nefas. Sin is proud and impetuous, it ſcorns to be checkt, or have any chains put upon it: Poor we (ſuch is the ſinfulneſs of ſin!) are apt to be the more proud, the more covetous, the more wanton, &c. becauſe 'tis forbidden us.
2 The ſinfulneſs of ſin appears by the Commandment thus, that it takes occaſion by the Commandment to deceive us, as the Apoſtle ſaith it did him, Rom. 7.11. juſt as the devil took occaſion from the Commandment to deceive our firſt parents; as if God were envious to us, or at leaſt we miſtake his meaning, &c. Thus did the devil, and thus doth ſin take occaſion from the Commandment to deceive us, to corrupt our underſtanding firſt, and by that our affection, and by that our converſation: The devil and ſin put their interpretations on Gods Text, they gloſs and comment upon it, and put Queries, hath God ſaid? Gen. 3. and 2 Cor. 11.3. You need not fear, there's no ſuch danger, there is another meaning in this command, &c. ſuch are the ſly and cunning tricks that Satan and ſin put on us, to harden us by deceit, Hebr. 3.13.
3 Sin appears exceeding ſinful by the Commandment, in that it makes uſe of it to ſlay and kill us; it works our death and ruine by it; as Rom. 7.11.-13. Sin at firſt makes us believe (as the Serpent did Eve) that we ſhall not die, but live better, and be like Gods: But James 1.14, 15. being tempted, enticed and drawn away of our own luſt, then when luſt hath conceived, it bringeth forth ſin; and ſin when it is finiſhed, bringeth forth death, yea all ſorts of deaths, natural, ſpiritual and eternal; this is the wages and end of ſin, Rom. 6.21.23. Man no ſooner ſinned, but he became mortal, dead in Law; and by living in ſin, men become ſpiritually dead in ſin, Eph. 2.1, 2. and (if grace prevent not) will die in ſin, and be damned for ſin, which is eternal death: Thus ſaith the Apoſtle, while ſin flatter'd and deceiv'd me, (as if I ſhould go unpuniſhed) it brought me under condemnation and death; and though God do let ſentence of death paſs upon ſome men, that he may raiſe them from the dead, yet theſe perſons find themſelves dead firſt (before they paſs from death to life) as was the Apoſtles caſe in this place; Converſion is a Reſurrection from the dead: Sin kills men, grace revives men; ſo (like the Prodigal) they that were dead, are alive: But by this we ſee the ſinfulneſs of ſin, that it makes uſe of the Law, which was ordain'd to life, to condemn and paſs ſentence of death upon ſinful men; that which was made to be our ſtrength againſt ſin, is become the ſtrength of ſin, 1 Cor. 15.56. Death were weak without its ſting, which is ſin, and ſin were weak without its ſtrength, which is the Law: Oh ſinful ſin, exceeding, out of meaſure ſinful, that worketh death by that which is good, and was ordain'd to life!
Hereupon follow ſeveral things which proclaim the ſinfulneſs of ſin from the mouth of the Law: Do we not hear the Law? Gal. 4.21. what dreadful things it ſpeaks againſt the tranſgreſſors of it.
As 1. This, The Law allows us no favour, if we break it in any one thing, though we obſerve it in many things, if we keep not all, 'tis as if we kept it not at all; the Law will not pardon the leaſt ſin; there is no compounding with the Law, nor compenſating a ſin by doing a duty, Rom. 2 25. What profiteth Circumciſion? it profiteth if thou keep the Law, but if thou break the Law, Circumciſion is as uncircumciſion, it profiteth not at all: as one ſinner deſtroyeth much good, ſo doth one ſin; 'tis like a dead fly in a box of oyntment, James 2.10. whoſoever ſhall keep the whole, and yet offend in but one point, he is guilty of all (for the nature of all ſin is in any and every one ſin) if a man ſin once, though but once, the Law caſts him; for the Law is but the one will of God in divers particulars, either of which tranſgreſſed is againſt the will of God, which runs through all (as a ſilken ſtring through a great many pearls, which if it be cut or broken but in one place, the whole is broken) and where ever there is but one tranſgreſſion, the Law pronounceth the curſe, Gal. 3.10. Had not God provided a City of refuge, a new and living way, we had never found any favour from, or by the Law, Rom. 8.2, 3. Hence
2 The Law (ſince ſin entred) cannot juſtifie any man, it hath loſt its power, and grown weak; as Rom. 8.23. If it were pitiful, compaſſionate and friendly, yet it wants power to juſtifie us; the Law cannot give life (though 'twere made to that end) Gal. 3.21, 22. If there had been a law given, which could have given life, righteouſneſs had been by the law; but the Scripture hath concluded all under ſin, that the promiſe (viz. of life) might be given to them that believe: If the law could, implying that it was not in the laws power, but why not? it could at firſt; true, but 'tis weak through the fleſh, all are concluded under ſin, the law is tranſgreſt, and therefore cannot give life: Sinful ſin hath weakned the law, as to the juſtification, but it hath ſtrengthened it, as to the condemnation of ſinners.
3 The law makes ſin abound, and aggravates it exceedingly, Gal. 3.19. Wherefore ſerves the law? of what uſe is the law? It was added becauſe of tranſgreſſion, to make ſin appear in its own colours: the law written in mans heart was ſo obliterated, that men could not diſcern ſin by it, as they had wont: for, ſaith the Apoſtle, I had not known ſin but by the law, viz. new promulged and written, I did not know it by the law in my heart, for that let me alone; ſo that the law was added to revive the ſight and ſenſe of ſin, that men might ſee what an ugly thing ſin is, infinitely worſe then men are generally aware of, till the commandment come. The law entred that ſin might abound, Rom. 5.20. not that men might ſin more, but ſee their ſin more, that men might take a full meaſure of ſin in all the dimenſions of it, in its heighth, depth, breadth and length; the holineſs, goodneſs, juſtice, the ſeverity. &c. of the law, do all ſet out ſin in its ugly ſhape and colour.
4 The law witneſſeth againſt ſin as exceeding ſinful in its being become as a Schoolmaſter to us, Gal. 3.24. We ſhould ſcarce ever have lookt to Chriſt, had not the law whipt and laſht us, like a ſevere Schoolmaſter, for this (not to exclude others) is, as I conceive, much the meaning of this Text, viz. that the law kept us in awe and bondage, by its ſeverity, until Chriſt came: Compare this Text with Ch. 4:1, 2, 3. The heir, as he is a Child or Babe, differs nothing from a ſervant, but is under Tutors and Governours; ſo we (ſaith the Apoſtle) were in bondage, &c. To be under Tutors, is all one as to be under a Schoolmaſter, and that's to be in a condition of bondage: Many go to School with an ill will, for they go to the Ferula, to the Rod, to the Whip, to bondage, to fear and torment; the law doth nothing but frown on us, puts us hard tasks, and laſheth us for non-performance, till Chriſt come, and till we come to Chriſt, as the Aegyptians did the Iſraelites, Exod. 5.14. The law is the ſtate of bondage and fear; the very children are all ſubject to bondage through fear of death, Hebr. 2.14, 15. This alſo argues the ſinfulneſs of ſin, that it made the law ſuch a dread and terrour to us (as it is to all) till Chriſt come, who is the end of the law for righteouſneſs, Rom. 10.4. and ſo takes off the Schoolmaſters terribleneſs, by taking us into the univerſity of an higher and better ſtate, viz. that of believing in him for righteouſneſs, by which we come to have a ſpirit not of fear, but of power, of love, and of a ſound mind, as S. Paul ſpeaks, 2 Tim. 1.7.
5 The law ſilenceth man from making any complaint, how great ſoever the judgment of God be upon him: Mark what, to whom, and to what end and purpoſe the law ſpeaketh, Rom. 3.19. that every mouth be ſtopt: All the world muſt be ſilent when God ſpeaks judgment, for all are guilty: If living man complain, he hath this anſwer preſently, and in ſhort, 'tis for his ſin, Lam. 3.39. There's no room for one that hath finned to complain when he is judged: a ſinner, and yet complain? Oh I, I am puniſh'd, 'tis for ſin; now this ſtops his mouth: Man hath no reaſon to enter into judgment with God, when God enters into judgment with man: O what a wicked thing is ſin, that hath brought man into ſuch a condition, that he cannot ſpeak one word for himſelf; if he ſhould open his mouth, the law would ſtop it, by ſaying but this, thou haſt ſinned: The Law tells man that he is without excuſe, and therefore 'tis in vain to plead; all on this ſide hell is mercy (for 'tis the Lords mercy we are not conſumed) and hell it ſelf is juſt judgment, under this, or that, any, or all judgment, man under the law (the ſentence and condemnation of the law) hath no cauſe to complain, he muſt be ſilent for and becauſe he hath ſinned.
6 And laſtly, The law leaves a man without hope; when it hath once paſt ſentence on man, there's no reverſing it by the law: Hope is one of the laſt ſuccours, and when this fails, the heart breaks, and ſinners (as they are without hope, ſo they) are broken-hearted; Chriſt came to ſave ſinners, and to heal the broken-hearted, men without hope, Iſ. 61.1. men that were in a deſperate and deſpairing ſtate: The law condemns without mercy, Hebr. 10.28. it leaves no place for hope from it, if you preſent it with Petitions never ſo many, and ſeek a pardon with tears, the law is inexorable, he is curſed, and ſhall be curſed, ſaith the law. Now if there be any reprieve, or hope of pardon, that's from the grace of heavens Prerogative, which is above the Law, and can revoke and diſannul its ſentence, yea beſtow a bleſſing, where the law denounced a curſe; but the law it ſelf admits of no altering, 'tis like that of the Medes and Perſians, peremptory, and unalterable: quod ſcripſi, ſcripſi, what I have written, I have written, ſaith the Law. In all theſe reſpects, ſin by the Commandment, and the law, doth become and appear to be exceeding ſinful. But
If it ſhould be ſaid by any, that though the law be ſevere to ſinners, yet the Goſpel is propitious and merciful to them; and therefore ſin ſeems not (now at leaſt) to be ſo vile a thing as heretofore: To this I ſhall anſwer, and make it evident;
6 That the Goſpel alſo bears witneſs, yea, 6The Goſpel witneſſeth againſt ſin.and is the greateſt and cleareſt teſtimony that's born againſt ſin: Though ſinners find favour from the Goſpel, yet ſin finds none: The Goſpel is not, in the leaſt, indulgent to the leaſt ſin: The whole voice of the Goſpel is, theſe things are written, that ye ſin not: The Goſpel is the Declaration of the life and death, the deſign and doctrine of our Lord Jeſus Chriſt, which was and is all againſt ſin: The deſign of Chriſt was indeed to ſave ſinners, 1 Tim. 1.15. but to deſtroy ſin, Rom. 8.3. 1 Joh. 3.5. with 8. he came to ſave his people from their ſins; he came not to ſave from the petty and contemptible evils of reproaches and afflictions, &c. but from the great and formidable evil of ſin; from the guilt for time paſt, and the power for time to come; he came to redeem us from all iniquity, Tit. 2.14. And this is the bleſſing with which he bleſſeth us, to turn us every one away from every one of our iniquities, Acts 3.26. ſo that whoever names and calls upon the Name of the Lord (i.e. makes profeſsion of being a Chriſtian) is thereby obliged to depart from iniquity, 2 Tim. 2.19. How …he life and death of our holy and bleſſed Saviour did witneſs againſt ſin, I declared before: I ſhall now treat of the doctrine of …he Goſpel, which doth ſo fully comport with, and is adequately fitted to his aim and deſign, viz. the taking away of ſin.
The ſum of Goſpel Doctrine (preacht by Chriſt himſelf, and confirmed to us by them that heard him) was and is, repentance and faith, Mark 1.15. and under theſe the Apoſtle compriſeth the whole counſel of God, Acts 20.21. with 27. both theſe doctrines ſpeak aloud againſt ſin, as exceeding ſinful: Repent, ſaith the Apoſtle, for the remiſſion of ſins; what an evil is that which man muſt repent of! and none but the God of all grace, rich in mercy, can remit and forgive? And which forgiveneſs argues him to be a God of great love, rich in mercy, &c. or elſe ſin could not be forgiven, it being eaſier to heal diſeaſes, &c. then to forgive ſins, as our Saviour tells us, Mat, 9.5, 6. 'Tis the manifeſtation of his power; according to what Moſes ſaid in prayer, let the power of my Lord be great to pardon, &c. Numb. 14.17.-20. Repentance takes in many things, its made up of ſorrow and ſhame, confeſſion and reformation, all and every of which ſpeak ſins ſinfulneſs: Repent, that your ſins may be blotted out, Acts 3.19. If ſin be not blotted out, man is undone, his name will be blotted out of the Book of Life: as Repentance, ſo Faith ſpeaks againſt ſin: Faith ſpeaks men to be void of righteouſneſs and life, for they both are by faith; and, as if men repent not, they will not be forgiven, ſo, if they believe not, they will be damned; for not only they that know not God, but they that obey not the Goſpel of our Lord Jeſus Chriſt, will have vengeance taken on them, and be puniſhed with everlaſting deſtruction from the preſence of the Lord, 2 Theſ. 1.8, 9. And how can they eſcape (i. e. there's no poſſibility of eſcaping) this great damnation, that neglect the great ſalvation, Hebr. 2.3.
Let us take the Doctrine of the Goſpel apart, and 'tis (as in the whole, ſo in every part of it) againſt ſin; not one Goſpel doctrine, but the application of it is (and is to be made) againſt ſin, Tit. 2.11. The grace of God bringing ſalvation (or the ſaving grace of God) hath appear'd to all men (and ſo is againſt the ſin of all men, and againſt all ſin) teaching us to deny ungodlineſs, and worldly luſts (not one excepted) and to live ſoberly (as to our ſelves) righteouſly (as to others) and godlily (to God) in this preſent world, i e. all the daies of our life; as 'tis Luke 1.74, 75. The Goſpel is a witneſs againſt the old man, with all his corrupt affections, paſſions, luſts and deeds, and is all for new light and knowledge, new love and affection, new life and converſation; and its deſign is, that man be no longer an old, but a new creature, Eph. 4.17.-25. 2 Cor. 5.17. 'Tis againſt all ſin, and for all righteouſneſs and holineſs; 'tis againſt hypocriſie, and for truth; againſt formality, and for ſpirit and power.
More particularly
1 The Doctrinal part Of the Goſpel is againſt ſin.
2 The Mandatory part Of the Goſpel is againſt ſin.
3 The Promiſing part Of the Goſpel is againſt ſin.
4 The Menacing part Of the Goſpel is againſt ſin.
5 The Exemplary part Of the Goſpel is againſt ſin.
6 The …rimental part Of the Goſpel is againſt ſin.
1 The Doctrinal part; yea that which fleſh and blood is apt to interpret as an incouragement to ſin, and takes occaſion from it to abuſe it: As
1 The Doctrine of Gods free and abounding grace, Rom. 5.20, 21. S. Paul had taught, that where ſin abounded, grace did much more abound, and grace did reign to eternal life: Hereupon, Ch. 6.1. ſome were apt to take occaſion to ſin, as if they were encouraged by grace: but oh with what deteſtation and abhorrency doth the Apoſtle ſpeak againſt it; Shall we ſin, either becauſe grace doth, or that grace may abound, God forbid! and when men would do evil that good might come of it, he ſpeaks like a Son of Thunder, and tells them, their damnation is juſt, Rom. 3.8. and S. Jude writes an Epiſtle purpoſely againſt them, that turn the grace of God into wanconneſs, (perverting the end of grace) calling them ungodly men, and men ordain'd to this condemnation, Jude 4.
2 The Doctrime of Redemption by the blood and death of Jeſus Chriſt: Chriſt Jeſus died for our ſins, and ſome wicked wretches are apt to conclude, that they may live in ſin, becauſe Chriſt hath died for ſin; but he died for ſin, that we might die to ſin, Rom. 6. and gave himſelf for us, to redeem us from all iniquity, and to purifie us to himſelf. Ti… 2.14. the death of Chriſt calls for dying to ſin, and living to him that died for us, 2 Cor. 5.
3 The doctrine of priviledges is againſt ſin: God hath dignified his people, and given them titles of honor (ſuch a… … when them of Caeſars and Emperours are but …) behold it (as a matter of wonder) … of love the Father hath …, that we ſhould be called … God! 1 Joh. 3.1. And you, ſaith S. Peter of believers, 1 Pet. 2 9. are a choſen generation, a Royal Prieſthood, and (which is more glorious) an holy Nation: Oh therefore abſtain from fleſhly luſts, therefore ſhew forth the virtues (and by them the praiſes) of him who hath called you out of your marvellous darkneſs, into his marvellous light.
4 The Doctrine of judgment to come is againſt ſin; wicked men ſcoff at this, 2 Pet. 3. and think if they may be let alone till tha… day, they ſhall do well enough; but remember, for all things thou muſt come to judgment, and therefore learn to fear God, and keep his Commandments, as the wi…e man teacheth, Eccl. 12.13, 14. and the Apoſtle ſpeaking of the day of judgment, ſays, knowin… the terror of the Lord we perſwade men, 2 Cor. 5.11. viz. not to ſin, but to live in righteouſneſs and holineſs. Seeing this muſt be, what, oh what manner of perſons ſhould we be in all holy converſations, and godlineſſes! (for the Greek is plural) yea, and to take heed not to fall into the errors of the wicked, but to grow in grace, as S. Peter concludes, 2 Pet. 3.1….17.18. all the Doctrine of the Bible, from the beginning of Geneſis to the end of the Revelations, is a continual preaching and witneſſing againſt ſin.
2 The Mandatory, the commanding and exhorting part of the Goſpel witneſſeth againſt ſin: What are men commanded and exhorted to, but to ſerve God in righteouſneſs, and true holineſs, all the daies of their life? to depart from iniquity, as from the way to hell, and walk holily in Chriſt Jeſus as the way of heaven: Yea, God condeſcends ſo far, as to entreat men to be reconciled, that they may be happy, 2 Cor 5.20. and what doth this ſpeak, but that ſin is both diſpleaſing to God, and deſtructive to man, that it is ſinful ſin.
3 The promiſing part and promiſes of the Goſpel are all againſt ſin: God hath given to us exceeding great (Gr. the greateſt) and precious promiſes, that by theſe we might eſcape the pollutions of the world through luſt, and be made partakers of a Divine Nature, 2 Pet. 1.4. and that having theſe promiſes, we ſhould cleanſe our ſelves from all filthineſs of fleſh and ſpirit, to perfect holineſs in the fear of God, 2 Cor. 7.1. Promiſes of good are againſt the evil of ſin.
4 The Menacing and threatning part of the Goſpel is againſt ſin; God threatens before men ſin, that they may not ſin, to prevent ſin; and he threatens after men have ſinned, that they may repent of ſin: 'tis not only the Law, but the Goſpel alſo that threatens ſinners, and with no leſs then damnation, Mark 16.16. and when any have ſinned, God threatens the execution of threatnings if they do not repent, as Rev. 2.5.16.22. Ch. 3.3.19. This alſo witneſſeth againſt ſin.
5 The Exemplary part doth (the examples recorded in the Goſpel do) witneſs againſt ſin, as the examples of the Old Teſtament, ſo them of the New are regiſtred as witneſſes againſt ſin: The examples of good men and good things are ſet up as way marks to ſhew us what to do; the examples of the wicked as Sea-marks to ſhew us what to avoid; the good examples are, that we may not ſin by omiſſion of good, Heb. 12.1. the bad, that we may not ſin by commiſſion of evil, 1 Cor. 10.6.-11. Abrahams faith, Moſes's meekneſs, Jobs patience, &c. they are examples for us to follow, that we ſhould tread in their ſteps. Ananias and Saphira's lying, Judas his covetouſneſs and Apoſtaſie, &c. are written for our example, that we might hear and fear, and not do ſo wickedly.
6 The Experiences that any have had of Gods goodneſs, and their own deceitful and evil hearts, and what they have ſuffer'd by ſin, do all bear witneſs againſt ſin: Hath God been ſo and ſo good, and are ye ſo fooliſh to requite the Lord evil for his goodneſs, which ſhould have lead unto repentance? Deut. 32.6. God was angry with Solomon becauſe he departed from the Lord God of Iſrael, who had appear'd to him twice, 1 Kings 11.9. we ſhould draw inferences as Ezra did, Ch. 9.13, 14. After all that is come upon us for our evil deeds, ſeeing thou haſt puniſht us leſs then our iniquity deſerves, and haſt given us ſuch a deliverance as this; what then? what …e is there to be made of it? ſhall we again break thy Commandments? Oh no! wouldſt thou not be angry with us, till thou hadſt conſumed us? Oh yes! we could expect no other: Haſt thou had ſo many experiences of a deceitful heart? what? and yet ſo fooliſh as to truſt it, Prov. 28.26. 'Tis ſad and dangerous ſinning after experiences, Heb. 6.4, 5, 6. Its impoſſible (very difficult, at leaſt morally impoſſible) for thoſe that have been enlightned, and have taſted of the heavenly gift, &c. to renew them again to repentance, if they fall away: thou haſt had many an aking heart for ſinning already, oh ſin no more, leaſt a worſe thing come unto thee. Having ſuch a Cloud of experimental witneſſes, let us lay aſide the ſin that ſo eaſily beſets us: If you …in against theſe witneſſes, theſe witneſſes will witneſs againſt you, and aggravate your condemnation. Let us therefore ſay to our ſins, (as Ephraim to his Idols) with a great indignation, get ye hence, what have we any more to do with you!
That I may draw to a concluſion:
7 There is but one witneſs more, 7Sin it ſelf confeſſeth its ſinfulneſs.that I ſhall produce againſt ſin, and that is ſin it ſelf; I ſhall evince that ſin proclaims its own ſinfulneſs.
1 By its names, which it cannot diſown.
2 By the Arts, which it owneth and uſeth to diſguize it ſelf.
1 I ſhall conſider ſins names, which ſin cannot deny, but confeſs to be its proper names; of which I ſhall inſtance but two. 1 'Tis (as 'tis called) the work of the devil. 2 'Tis defiling, polluting, and peſtilential filthineſs, worſe then any Plague-fore.
1 Sin is the work of the devil, 1 Joh. 3.8. with 5. not that mans ſin is not of himſelf, or only of the devil, but that ſin is that which the devil doth, and tempts others to do; ſo that to ſin is to act and work like the devil; he that ſinneth is of the devil: Man indeed is of God; but the ſinner is, or ſinful man is of the devil: The devil was the firſt ſinner, and he that ſinneth is of him, as his child, Joh. 8.44. He that doth the devils work is of the devil, ſinning is the devils trade, and he that follows this trade is of the devil; he lives a devilliſh, a devils life: The devil doth nothing but ſin, 'tis his buſineſs, and they that tread in his ſteps are of him, and like him, they are devils incarnate.
Particularly 1. To ſin, and live in ſin, is to do as the devil doth, to be like him, and conformable to him: Sin is his work, he is ſo evil and wicked, that he is called (emphatically, and by way of eminence) the foreign, the evil, and the wicked one, 1 Joh. 2.13. Ch. 3.12. as if there were none evil, or at leaſt ſo evil as he: yea, the devils are not only wicked, but called wickedneſſes in the abſtract, Eph. 6.12. and abſtracts note Eſſences: He ſinned from the beginning, and continneth ſinning to this day; and they that do imitate him in his work, are his children as much as if they were begotten of him, Joh. 8.44. ye are of your father the devil, and (his works his luſts ye will do; he was and is a marderer, he attempted it upon God, but effected it on himſelf and man; he is the Abaddon and Apollyon, the murderer to this day, Rev. 9.11. he is ('tis true) a lyar, deceiver, a tempter, but he doth all theſe as ſubſerving his name as a King (for ſo he is called, Rev. 9.11.) his reigning ſin, which is a deſtroyer or murderer, 1 Pet. 5.8. Now juſt thus 'tis ſaid of them that ſin, Prov. 8.36. they deſtroy their own ſouls, they are ſelones de…ſe, ſelf-murderers. Sin is devils work.
2 He that ſinneth doth not only do as the devil doth, ſuch work as he, but he doth work for the devil, he is ſervant and ſlave to the devil; he worketh in the children of diſobedience, and they work for him; he is their Prince, and their God, whoſe ſervants they are, and whoſe work they do; his ſervants ye are whom ye obey, ſaith the Apoſtle, Rom. 6.16. So then, they that ſerve and obey the devil are his ſervants: Sin is the ſervice of the devil, the work that ſinners do for the devil: Oh what wages are they like to have, who ſerve ſuch a Maſter! though ſinners defie the devil in words, yet they deifie him in works, and at laſt he will devillize them, and bring them into like nature and miſery with himſelf: Sinners are led by him at his will, like his dogs in a ſtring: when men are converted, they are deliver'd from his power, Acts 26.18. and they that apoſtatize or are excommunicated, are deliver'd again to Satan; ſo that in whatever ſtate a ſinner be a ſinner, whither Infidel, Formaliſt, or Apoſtate, he is under the power of the devil, doing his work, and making work for his wages.
3 He that ſinneth, as he is of the devil, and doth the devils work, ſo (yet further) he is a devil, is ſo of the devil, and ſo doth the devils work, as to have the name of, and to be called devil; he is as the devil to God, as a devil to himſelf, as a devil to others. S. Peter for one ſin had the name of Satan, Mat. 16.23. but wicked men are called devils; Judas was a devil, Joh 6.70. Sin made Angels devils, and it makes men devils, Traytors (as Judas was) to their Lord and Maſter, Rev. 2.10. 'tis ſaid, the devil ſhall caſt ſome of you into priſon; ſurely the devil did not appear in perſon to do it, but by his inſtruments, and agents, devils incarnate: Oh ſinful ſin, the work of the devil!
Let me here take occaſion to offer to your view ſome ſins, which are eſpecially ſaid to be the devils ſin, and they that do them are of, work for, and are like to, and called devils.
1 Murther, eſpecially ſoul-murther, of which Antichriſt the devils Son is hugely guilty, in making merchandize of ſouls, Rev. 18.13. and lying Prophets that hunt ſouls, Ezek. 13.18, 19, 20. that devoure and deſtroy ſouls, Ezek. 22.25.27. The devil was a murtherer from the beginning, Joh. 8.44. and they that murther are (as Cain was) of the devil, 1 Joh. 3.12. the riſe of murther is from anger and hatred, who ſo hateth his brother is a murtherer, 1 Joh. 3.15. therefore, ſaith the Apoſtle: be not angry, ſo as to ſin; let not the Sun go down on your wrath, for that's to give place to the devil, Eph. 4.26, 27. Pride is for contention, and that's for murther: Pride produceth diſcontent, diſcontent produceth envy, and envy, hatred and malice, and hence comes murther: If ye have bitter envying and ſtrife in your hearts, this is not only earthly and ſenſual, but devilliſh, James 3.14, 15. So that originally the devils ſin, and his condemnation, was from pride, 1 Tim. 3.6. Pride made him diſcontented, envious, angry, and a murtherer; and ſo it did Cain his eldeſt Son, as a murtherer: The proud ſpirit luſteth to envy, James 4.5.-7. and when S. Peter teacheth us how to reſiſt the devil, he tells us, it muſt be by ſubmiſſion and humility, 1 Pet. 5.5.-8.
2 The ſecond ſin that calls the devil father (and denominates them that do it to be his children) is lying, Joh. 8.44. the devil is a lyar, and the Father of lies. When Ananias told a lye, ſaith the Apoſtle, Satan filled his heart, Acts 5.3. and they that do lye, are of the Synagogue of Satan, members and Sons of the Synagogue of Satan, Rev. 2.9. with 3.9. and God ſays of his children, that they will not lye, Iſ. 63.8. They that love and make lyes, are without among dogs and devils, Rev. 22.15. they are without the gates of the City of God; and Rev. 21.8. they have their portion with the devil in the Lake of Fire.
3 Deceivers and ſeducers are of the devil, who is the deceiver, Rev. 12.9. & 20.12. the old Serpent that deceived Eve, and deceiveth the whole world: They that deceive the ſouls of men, are like the devil, whither it be done by calling the truth into queſtion, as the devil did at firſt, and againſt which the Apoſtle ſpeaks, 2 Cor. 11.2, …or whither by abuſing and wreſting, or falſe quoting of Scripture, 2 Pet. 3.16. as the devil did, Mat. 4.6. or by tranſforming themſelves into Angels of light (as the devil doth 2 Cor. 11.14. they that ſin in the name of the Lord, and attribute that to the ſpirit, which is but their fancy, if not a falſehood; or whither it be done by falſe and pretended miracles, after the manner of Satan, 2 Theſ. 2.9, 10.
4 They that tempt men to ſin come under the devils denomination, and do his work, who is the tempter, Ma. 4.1 & 1 Theſ. 3.15. he tempts all men to one or other ſin; the devil had a hand in Cains murthering his brother, 1 Joh. 3.12. in Judas's treaſon, Lu. 22.2. in Ananias's lye, Act. 5.3. in Davids numbring the people, 1 Chro. 21.1. in Peters denying his Maſter, Luk. 22.31, 32. he tempted to the firſt ſin, and hath tempted all men to ſin (and to all ſin) ever ſince: 'tis the devils work, and ſin, to tempt others to ſin, and they that do ſo, do the devils work.
5 Falſe accuſing, ſlandering, evil ſpeaking, and back-biting of others, is of, and like the devil, Rev. 10.12. he is the accuſer of the Brethren; as he did Job and Joſhuah, ſo he doth others very often without cauſe: they that do ſo, their tongues are ſet on fire of hell, Jam. 3.6. make-bates, ſlanderers, calumniators are called by the devils name, Diaboli, of which we read in three places of S. Pauls Epiſtles, 1 Tim. 3.11. 2 Tim. 3.3. Tit. 2.3. to carry ſlanders is the work of the devil.
6 Another ſin, which is the work of the devil, and which makes them that do it like the devil, is bindring perſons from believing and cloſing with the truth of the Goſpel, which may be done ſeveral ways: As,
1 By keeping them in ignorance, and blinding of them, 2 Cor. 4.4. either by ſtealing and taking away the word, Mat. 13.4. with 19. or by hindring and keeping off means from them, 1 Theſ. 2.18.
2 By ſowing tares among the wheat, Mat, 13.27, 28. with 38, 39.
3 By perverting the ways of the Lord, Acts 13.10. repreſenting them as tedious, dangerous, &c. who ever keep means from men, or men from means, or make falſe repreſentations of the ways of God, are of the devil.
7. Apoſtacy is a Devil-like ſin, John 8.44. The Devil abode not in the truth, but left his firſt love, life, and eſtate, 2 Pet. 2.4. with Jude 6. Hence Judas is called Devil, Joh. 6.70. and Apoſtates are ſaid to turn aſide after Satan, 1 Tim. 5.15. as Converts are turned from Satan to God; ſo Apoſtates return from God to Satan: He that abideth not in the truth, is like unto the Devil.
8. To name no more but this, Perſecuting the righteous for righteouſneſs ſake is the Devils work, 1 Joh. 3.12. Math. 23.15. and they that do it, are of and called Devils. Some he oppreſſeth, ſome he poſſeſſeth; and where he is diſpoſſeſt, he there turns Perſecutor, Rev. 2.10. The Devil ſhall caſt ſome of you into priſon; this was a perſecuting Devil incarnate. Thus in the general and particular I have clear'd this, That ſin is the work of the Devil, 'tis ſins name, and is a great witneſs againſt it.
I may here add, that in ſome ſenſe ſin in men (or in ſome reſpects the ſin of men) is more horrible and hainous then that of Devils; I ſpeak not of the firſt ſins of either, but of their ſins from the time that God diſcover'd his pleaſure concerning the diſpoſal of Devils and Men. (1) The Devil hath ſome kind of gratification in tempting men ('tis a kind of victory being a revenge) but men do wrong and torment themſelves. (2) The Devils are paſt hope, and grown deſperate, being rejected of God, 2 Pet. 2.4. for Chriſt Jeſus took not them on him, Heb. 2.16. they are hardned againſt God as puniſhing them; and are grown ſo envious, that they will be revenged on man, ſeeing they cannot on God: if they had but a door of hope opened, 'tis probable they would not be ſo wicked as they are. When there is no hope, perſons are more reſolute, Jer. 2.25. But now for men to ſin, whom God hath ſpared, for whom he ſpared not to give his own Son; men, whom God calls and woes, and even begs them to be reconciled, and be happy, for theſe men to ſin, Oh what an horrible ingratitude is this! Oh what aggravating and inexcuſable ſin is this; 'tis worſe then the devils ſin! they ſin not againſt ſecond mercy and offers of grace as men do! But I haſten to ſins ſecond name, filthineſs of fleſh and ſpirit, 2 Cor. 7.1.
2. Sin is all filthineſs, which denotes,
1. The Loathſomneſs of Sin.
2. The Infectiouſneſs of Sin.
1. That Sin is a filthy, i. e. a loathſom thing, will be clear, if we do conſider a little that to which ſin is reſembled and likened, as to the moſt offenſive and loathſom diſeaſes; 'tis likened to a Canker or Gangrene, 2 Tim 2.17. Now with ſuch perſons as are under theſe diſeaſes, others are loth to eat or drink: 'tis likened to the rot, to the filth and corruption of the fouleſt diſeaſe, which is ſo foul and rotten, as (according to the Proverb) one would not touch it with a pair of Tongs. The Apoſtle tells us of ſome who (like Jannes and Jambres) reſiſt the truth, and calls them men of corrupt (or rotten) minds: And Solomon gives us to know, that as a ſound heart is the life of the fleſh, ſo Envy (any thing oppoſed to the ſound heart) is rottenneſs to the bones; yea, ſin is likened to the Plague, which every one flies from; 'tis ſo noiſom and loathſom, that it ſeparates the neareſt relations: now ſin is called the Plague of the heart, 1 Kings 8.38.39. which is much worſe then any plague-ſore of the body; and this is not all, but as ſin is likened to the moſt loathſom diſeaſes, ſo to other the moſt loathſom things that are; 'tis likened to the blood wherein infants are born, which is loathſom, as Ezek. 16.5, 6. Its likened to Mire and Dung, to the very excrements that lye in Ditches and Common ſhores, wherein Sows and Swine do wallow, as 'tis expreſt, 2 Pet. 2.22. yea, to the Vomit of dogs, in the ſame place; to the Putrifaction of graves and ſepulchres, Math. 23.27, 28. which is ſtinking, as Martha ſaid of Lazarus, when he had been ſome days dead, Joh. 11.39: 'tis likened to Poyſon, Rom. 3.13. All theſe things and others which I ſhall not name, are loathſom things, at which men ſtop their noſes, and from which they hide their eyes; yet ſin is more loathſom then they all, if we conſider, that nothing but the fountain open'd for Judah and Jeruſalem to waſh in, nothing but the blood of Jeſus can cleanſe from this filthineſs: all the Nitre and Sope in the world cannot get it out: beſide, 'tis not only filthy, but filthineſs; not only corrupt, but corruption, in the very abſtract, and all the things to which ſin is reſembled are far ſhort of ſin, they are but ſhadows, which are very imperfect repreſentations of things: all the former Inſtances (or others of like name and nature) reach but to the body, and do not defile the man; but ſin reacheth and ſeizeth on ſoul and ſpirit, and defiles the man, Math. 15.19, 20. This is the Canker, the Rottenneſs, the Plague, the Poyſon of the Soul; and ſin is not only worſe then any, but then all of theſe: yea, further, if our righteouſneſs be but as a menſtruous rag, Iſa. 64.6. how filthy muſt our ſin be? The Apoſtle St. Paul counted his righteouſneſs which was of the Law to be but dung, Phil. 3. what did he reckon his injuriouſneſs, perſecution, and blaſphemy then? ſurely as bad as death and hell; if not only our righteouſneſs, but our righteouſneſſes, yea, all our righteouſneſſes be as filthy rags, as 'tis in that fore quoted place, Iſa. 64.6. what is our ſin, our ſins, and all our ſins? Ah how filthy beyond expreſſion or imagination! yet again, ſin is not only filthy, i. e. loathſom, but it is,
2. A polluting and infectious thing: 'tis of a peſtilential and poyſonous nature, and therefore called not only corruption, but pollution and defilement, 2 Pet. 2.20. There are many things that may make a man foul and loathſom, as Leproſie and ulcerous tumours, &c. and yet the ſoul of a man may be pure and fair, as Jobs was when his body was all over of a ſcab or ſore, and he ſtate on the dunghil; but ſin (as was hinted before) defiles the man, and ſoaks into his very ſpirit, and infects that. But that we may take the clearer and fuller proſpect of ſins peſtilent and infectious nature and operation, let us behold it,
1. In its Ʋniverſality, how it hath extended and ſpread it ſelf over all the world; there is no Land or Nation, Tribe, Language, Kindred, or People, where it hath not been known, from the riſing of the Sun to the going down thereof, all Climats, hot and cold, all Quarters of the world, Americans, Africans, Aſians, and Europeans have all been infected; not only Sodom or Samaria, but Jeruſalem and Sion were infected and ruin'd by it: 'tis here, and there, and every where, but in Heaven. Beſide this, it hath infected all Ages, 'tis almoſt as old as the world; it hath run in a blood from Adam to Moſes, and ſo on to this day, 'tis a plague that hath laſted almoſt 6000 years; yea, which is more, not one man hath eſcaped it; all kind of men, of all ranks and qualities, high and low, rich and poor, Kings and Beggars have been infected by it; the wiſe, the learned, as well as fooliſh and illiterate, Rom. 3.9, 10. who is there that hath lived and ſinned not, our Saviour excepted? and if any man ſay he hath not ſinned, he ſins in ſaying ſo. By one man ſin came into the world, but ſince, not one man but every man hath ſinned, all have ſinned, and come ſhort of the glory of God, Rom. 3.23. and death came upon all, in as much as all had ſinned, Rom. 5.12. If all men are mortal, then all are ſinners, for death came in by ſin; where there is no ſin, there's no death, as in Heaven. Rev. 21.4. All men have died of this plague, yea, our Lord and Saviour had not died, if he had not been made ſin for us. Moreover this Leproſie hath ſpread it ſelf not only on whole mankind, but on the whole of man; every whit of every man is infected, it hath made fleſh and ſpirit filthy, 2 Cor. 7.1. from the crown of …he head to the ſole of the foot, there's no ſound part in him all (as I inſtanced above) all his members are ſervants to ſin; and 'tis no better within, Gen. 6.5. his heart is evil, the thoughts of his heart are evil, the imaginations of the thoughts of his heart are evil, the very thoughts of his thoughts are evil, every creature of the heart is evil. How the Ʋnderſtanding is darkned and depraved, I ſhewed above; that the Heart is deſperately wicked and deceitful beyond any knowledge but Gods, the Prophet aſſures us from God himſelf, Jer. 17.9. the mind and Conſcience is defiled, Tit. 1.15, 16. The Will is become perverſe and ſtubborn, worſe then ſo, 'tis wilful and mad, ſet upon ſin and hell, Eccle. 8.11. The Affections (concupiſcible) are inordinate, the Paſſions (iraſcible) are unruly, that man's more head-ſtrong then the horſe that ruſheth into the battel: It hath made ſome men ſo reſtleſs, that they cannot ſleep, unleſs (or until) they have done miſchief, Prov. 4.16.
To go on yet further, Sin ſpreads its infections to the defiling of mans duties and holy things; it defiles his natural and civil actions, the plowing of the wicked is ſin, Prov. 21.4. Man ſhould d… all (from the higheſt to the loweſt duty) to the glory of God; but, Alas, what doth man do that is not ill done, and to the diſhonour of God Sin infects mens prayers, the prayers of the wicked are an abomination to the Lord, Prov. 28.9. yea, though offer'd up with incenſe to perſume them, Iſa. 1.13. Under the Law Aaron was to bear the iniquity of the holy things, Exod. 28.38. Iſrael brought God many a preſent, but ſin (like a dead flye in a box of oyntment) ſpoiled all, Iſa. 1.11.16. Yet again,
Sin infects all that belongs to man: when man was created, God furniſhed his houſe for him, gave him the world and fulneſs thereof, and it was good; but, Alas, how is it chang'd! (as I ſpake before) for ſin hath made all that belongs to man very vanity, i. e. empty and unprofitable, Eccl. 1. The fulneſs of the creature cannot fill a man, the eye is not ſatisfied with ſeeing, nor ear with hearing, for all is vanity; the gloſs and beauty, the pleaſure and profit of creature-enjoyments are become vanity; yea, and more, ſin hath made it vexation too, ſin hath imbitter'd mans enjoyments; man lives among his comforts but a vexatious life; as in the fulneſs of his ſufficiency he is in ſtraits, ſo in the fulneſs of his comforts he is in ſorrow, in the midſt (the very heart) of laughter, his heart is ſad: Mans enjoyments are diſappointments, they fail his expectations, and ſo add not to his content, but vexation; neither the length nor the comfort of his life is in the abundance of theſe things, Luke 12.15. and which is yet worſe, ſin hath not only made things vain and vexatious, but a ſnare and temptation to man; they are ſins baits, by which it catcheth men; what are honours, pleaſures, and riches, but ſnares to the children of men? Prov. 30.8, 9.
This we have ſaid in brief as to the univerſality of ſins infection, how it hath ſpread it ſelf all over. 2. Let us conſider how ſuddenly it infects, and withal doth increaſe and multiply: Sin is not barren, but, Alas, too fruitful to beget and bring forth more: it is not lazy, but gets ground continually: how great a fire hath a ſpark kindled? Adams …erity have not been ſo numerous as his ſins: A little Cloud (as it ſeems at firſt) no bigger then ones hand, grows and ſpreads to cover the whole Hemiſphere. The water that at firſt ſeem'd little and ſhallow, ſwell'd more and more, from the ankles to the knees, from the knees to the loyns, thence to the head, till it grows to ſo great a River, as cannot be paſſed over; and ſo doth ſin, a very monſter for its growth. Particularly let's obſerve how it increaſeth in our ſelves, and then how in others.
1. How it increaſeth in our ſelves. Sometimes the ſame ſin increaſeth from little to great, it grows from an inf…nt to a man: 'tis as a ſnowball, that (like ſame creſcit eundo) grows bigger by rolling it in the ſnow: the little grain of muſtard grows to a great tree; a little ſeed of ſin becomes a great tree: Adams ſin was but one, but 'twas a breeding and big-bellied ſin, the mother of all abominations. One ſin tranſgreſſeth the whole Law, James 2.10. when luſt hath conceiv'd, it haſtens to bring forth, and when it hath brought forth, it brings it up till it come to its full ſtature, James 1.14, 15. 'tis at firſt but a Luſt, an appetite, inclination, or motion, thence it proceeds to Inticement, by that to draw us aſide, and then to tempt and impregnate us, by this temptation it conceives, and there's an Embryo; this grows in the womb, and when 'tis brought forth, 'tis a ſin; and this being finiſhed or perfected, it proves deadly. So James 3.5, 6. the tongue is a little member, but as a little ſpark of fire, but it being kindled (becomes a world of iniquity, and) defiles the whole body, and ſets on fire the whole courſe of Nature; a little Leaven leaveneth the whole lump, and ſometimes one ſin begets many more ſins, not only of the ſame kind, but others alſo. Joſh. 7.11. God had forbidden them to take the accurſed thing; but when they had taken, they diſſembled alſo, and put it among their own ſtuff; and when Achan confeſſeth his ſin, you may ſee how one drew on another, verſ. 19.20, 21. ſaith he, when I ſaw, I coverted, and when I coveted, I took, and when I had taken, I hid them; thus one begat another. Sin degrees it ſelf into a greatneſs, and multiplies into a number: If we abhor not the garment, we may be (as it) ſpotted with the fleſh: if we withdraw not from occaſions of evil, we may by the occaſions be drawn to evil; and in not abſtaining from appearances of evil, be brought to apparent evil. There is one Chapter that gives us two ſad Inſtances of this thing, Gen. 34. Dinah, out of curioſity, will needs make a viſit to the Daughters of the Land; while ſhe goes to ſee the daughters, the ſon ſaw her, (viſamque cupit) having ſeen her, he took her, having taken her, he lay with her, and by lying with her, defiled her. The report whereof coming to Jacobs ſons, they were griev'd, being griev'd, they were wroth, being wroth, they meditate revenge, meditating revenge, they ſpake deceitfully, having deceiv'd, they ſlew, and having ſlain, they fall upon the ſpoil: How hard it is to ſin once and but once! ſin grows upon us Let us ſee,
2. How ſin increaſeth in others, and infects others; it went from one man to every man: how ſoon had the world got the name of ungodly world, or world of ungodly? 2 Pet. 2.5. and after the flood, how ſoon was the world overſpread with ſin from ſeven or eight perſons? one root of bitterneſs defiles many, Heb. 12.15. Mens ill examples are very peſtilential and pernicious, a little Leaven leaveneth the whole lump, as our Country Proverb hath it, one ſcabbed ſheep infects a whole flock. The world grows worſe and worſe, the latter days moſt perill us becauſe moſt ſinful; and as if there had not been ſin enough, ſome ſet up projects and trades of new ſins, being inventors of evil things, Rom. 1.30. Oh how diffuſive and catching is this infection, for others will quickly be in theſe new-invented faſhions of ſin and ſinning! Yet again,
3. The infection of ſin is (tantum non) almoſt incurable ('tis to us impoſſible, and only poſſible with God, and that at a coſtly rate, by the blood of Chriſt, to cure this plague, and cleanſe us of it) 'tis very hard to be cured, becauſe 'tis within us, and dwelleth in us, Rom. 7.17.20. an ulcer in the fleſh is more eaſily cured then one in the lungs; a diſeaſe that's inward cannot be ſo well reacht; yea, 'tis not only in us, but 'tis rivetted in us, 'tis gotten into the fleſh and ſpirit, as if it were one with us, as the Leopards ſpots and the Aethiopians blackneſs. There was a leproſie ſo inveterate, that though they ſcrapt the houſe round about and within, and threw out the duſt, though they took other ſtones and mortar, yet it return'd again, Levit. 14. When diſtempers become as it were natural, and are in the conſtitution, they are hard to be cured; 'tis not eaſie obliterating that which is written with a pen of Iron, and the point of a Diamond; 'tis difficult to ſoften an heart of ſtone. Beſide, this filthineſs hath had long poſſeſſion, even time out of mind: it pleads preſcription, ſo long a Cuſtom is become a Law, and as another Nature, Jer. 13.23. yea, to ſhew how hard 'tis to be cured and rooted out, we may obſerve, that very forceable means have bin uſed for the cleanſing of it, yet it hath not been done: God poured out a whole flood of water, which waſht away moſt ſinners; yet ſin (as I may ſay) kept above water, and was found alive and ſtrong after the flood. When God ſent fire and brimſtone (Hell, as an Ancient calls it) from Heaven on that Center of ſin, Sodom, &c. yet ſin got out with Lot and his daughters. Fire and water are very cleanſing and purifying things; yet theſe you ſee have not done it. When others ſinned, the Earth ſwallowed them up, yet ſin remained, it did not dye; the ſame ſins are ſtill in the world after all theſe judgments. Even in the Saints themſelves, with all the forces that Faith can make, 'tis very hardly kept under, but the fleſh will be luſting againſt the ſpirit, and when their affections do not cleave to ſin; yet ſin will cleave to their affection, and it makes them cry out as burthen'd with St. Paul, Wretch that I am, who ſhall deliver me from this body of death! the victory is by Chriſt Ieſus; 'tis death kills ſin. And yet,
4. It lives in its effects when we are dead and gone; for it follows us to our grave, and there it rots our bodies; when it can no longer reach our ſouls to make them vile, it yet forbears not to make our bodies putrid and vile. He that ſinned not ſaw no corruption, but we that ſinned do, and ſtink within a few days, as Lazarus did. Oh ſinful and infectious ſin!
Thus far of the names of ſin, and how they witneſs againſt ſin; there remains only one thing more to witneſs againſt it, and that is the ſecond thing I mentioned as to ſin witneſſing againſt it ſelf. Viz.
2. The Arts or Artifices that ſin uſeth to diſguiſe it ſelf: if ſin were not an ugly thing, would it wear a vizard? or if it had not evil deſigns, would it walk diſguiſed and change its name? truth is not aſhamed of its name or nakedneſs, it can walk openly and boldly; but ſin is a cheat, a lye, and therefore lurks privily, and puts on falſe names and colours; for if it ſhould appear like it ſelf (as it ſooner or later will to all, for converſion or confuſion) it would fright men into dying fits, as it did the Apoſtle, and when they come to themſelves, ingage men to abhor and hate it, as he and the Prodigal did. Men would never be ſo hardy as they are to ſin, but that ſin hardens them, and hardens them by deceiving them, as the Apoſtle ſpeaks, Heb. 3.13. take heed leſt any be hardned through the deceitfulneſs of ſin: Sin uſeth all manner of Arts, Methods, and Devices (as Satan doth) to draw us in, to inveigle us; it puts many tricks upon us, and hath all the faculties and knacks of deceiving and cheating us. I may truly ſay, that ſin hath not learnt, but taught all the deceits, the diſſimulations, flatteries, and falſe policies that are found in Courts; the Stratagems of War, the Sophiſms and fallacies of the Schools, the Frauds of Tradeſmen, whether in City or Country, the Tricks of Cheaters and Juglers, the Ambuſcadoes of Thieves, the Pretenſions of falſe Friends, the ſeveral Methods of falſe Teachers, and whatever elſe there is of Conſenage in the World, and practiſeth them all upon us to make us ſin.
And though it be impoſſible to reckon up all the particular ways whereby the deceitful hearts and ſins of men abuſe them; yet I will inſtance in a few, that it may be for a warning to ſinners, and a witneſs againſt ſin; and then conclude this part of our Diſcourſe.
1. Sometimes ſin perſwades us that ſuch or ſuch a thing is no ſin, though it look like a ſin, as the Devil dealt by Eve at firſt, and ſo deceiv'd her: ſhe was a little jealous and ſhy, that what the Serpent put her upon was evil, but he cunningly inſinuates, that however it ſeem'd to her, yet that it was not ſo: This way is the pride and wantonneſs of perſons upheld, that though theſe things are appearances of evil, yet they are not evil: but, alas, 'tis next to being a ſinner to look like a ſinner; appearance in good is too little, in evil 'tis too much: 'tis a very hard thing to look like a ſinner, to talk and garb it like a ſinner, and not to be one; and which is the worſt on't, 'tis more then likely, that what the Devil grants to be like a ſin is a ſin; and they that are perſwaded otherwiſe, are deceived by him, as Eve was: 'tis great odds, but if we do like the picture, we ſhall like the thing: though an Idol be no God, nor like him; yet God hath utterly forbidden graven images, for they are of the Devils carving.
If this prevails not, then (2) It would perſwade, that though it may be a ſin in another; yet (rebus ſic ſtantibus) all things conſider'd, it can be none in thee, becauſe thou art neceſſitated, as for a poor man to ſteal; but no man is neceſſitated to ſin, though under neceſſity, ſin is ſin in any, in all: for though temptations may mitigare and e…cuſe à tanto, yet they do not excuſe à toto, from its being a ſin, or make it no ſin.
3 'Tis but one, and but this once. If ſin be good, why but once? if evil, why once? one ſin though but once, is one and once too much: Beſide, when the Serpents head is in, 'tis hard keeping out the whole body; one makes way for another, 'tis almoſt impoſſible to ſin once and but once. Yet then fourthly, ſaith ſin, 'tis but a little one; that cannot be a little ſin which is againſt a great God, and deſerves ſo great a puniſhment as death, for the wages of ſin (of every ſingle ſin) is death, Rom. 6.23. I but ſaith ſin, (5) 'tis in ſecret, none will ſee it; but this is a cheat, for 'tis impoſſble to ſin ſo ſecretly but there will be two Witneſſes, God and Conſcience know all the ſins that men commit. I but, ſaith ſin, (6) thou wilt hate it and dread it ever after; as ſome go to Maſs that they may diſtaſie it, and to Plays to ſee the folly of them: but who would be a burnt child to dread the fir… 'tis bad making ſuch coſtly experiments as may coſt us the loſs of our ſouls, 'tis dangerous medling with that which is an appearance, and may be an occaſion of evil, much more to parley and tamper with ſin it ſelf. But then (7) ſaith ſin, I promiſe thee thou ſhalt get by it; ſo much profit, ſo much pleaſure, ſo much honour ſhalt thou have by it; but ſins gain is loſs, he that gets the world by a ſin, pays too dear for it, for 'tis the loſs, at leaſt the hazard of his ſoul; the pleaſures of ſin are grievous; its honours, diſgraces and ſhame. Did not our firſt Parents ſind it ſo, and do not we? the Apoſtle appeals, Rom. 6.21. the precious ſubſtance promiſed, ends in a pernicious ſhadow, and the ſpoils we get by ſin do but ſpoil us. Sin promiſeth like a God, but pays like a Devil; ſin tells us we ſhall not dye, but live like Gods, but we find nothing but death and ſuch a life as they have in Hell. Sins performances are contrary to its promiſes: it promiſeth gold, and … droſs: If any man have a mind to true miſe…es, let him take ſins falle promiſet. Well but then, (8) ſaith ſin, others do it, and why mayeſt not thou? 'Tis not what others do, but what they ought to do that we are to follow; we muſt not follow any man, nor a multitude of men to do evil: if others will venture their damnation, what's that to us? 'twill be no (ſolamen miſeris ſocios habuiſſe) no comfort to have had companions in ſin, and to meet them again in Hell. I but, ſaith ſin (9) 'tis but repent, and God will forgive thee: to this we have to ſay, that he who promiſed forgiveneſs to them that repent, hath not promiſed repentance to them that ſin; beſide, if ſin were to coſt no more but repentance, one in his wits would be loth to buy repentance at ſo dear a rate; Repentance (though it may free from greater, yet it) puts men to more grief and pain, then ever ſin could afford them pleaſure. I but, ſaith ſin (10) thou haſt ſcapt well enough hitherto, no evil hath yet befallen thee: to this ſay, it may be 'tis ſo much the worſe, and not to be puniſhed may be the worſt puniſhment, Iſa. 1.5. Hoſ. 4.14 17. but what will it coſt if God do awaken me? if not that, what will it coſt when God ſhall damn me? But then ſaith ſin (11) 'tis but thine infirmity, thou canſt not help it: this is a thing (tell ſin) that none but fools and children can pretend to; beſide, to plead for infirmities, is more then an infirmity, and that which is but an infirmity to day, may become a diſeaſe to morrow, if not prevented; when once the will is ingaged, 'tis paſt an infirmity, and is become a ſin. If theſe (or other like) do not prevail, then it ſpeaks more openly; Sin, (ſaith Sin) either there's no ſuch thing, there's no difference between good and evil; as all things come alike to all, ſo all things are alike; or ſaith Sin, evil is good in Gods ſight, elſe he would judge it, Mal. 2.17. his ſilence bids thee think that he is ſuch an one as thy ſelf, Pſal. 50. but here tell ſin, that this defeats and confutes it ſelf, and proves nothing more clear then that ſin is exceeding ſinful: if there be no ſin, or no difference between good and evil, to what purpoſe are theſe different words uſed by ſin to prove that there is no difference? to ſay 'tis only in imagination and not real, is to deny that there is any ſuch thing as ſenſe and conſcience, which every man ownes, and cannot deny without denying himſelf and God to be. Between good and evil, there is more difference then between light and darkneſs, life and death, eaſe and pain, food and poyſon; and yet theſe are real, and not the differences of our fancy only. That all things come alike to all, is not always true, there are contrary Inſtances; and to ſay, That all things are alike, is never true, but is a manifeſt contradiction. To ſay that evil is good in Gods ſight, and that he is ſuch an one as a ſinner, is to deny God to be; for if he be not good and juſt, he is not God: but this ſpeaks men willfully ignorant; for the flood that drowned the old World, and the fire that fell from Heaven on Sodom; the Judgments which God executes in the Earth continually (of which before) do all witneſs that God is diſpleaſed with, and the avenger of ſin: as his giving us rain from Heaven, and fruitful ſeaſons, are witneſſes that he is good and doth good; and that his Sun ſhines and his rain falls on the unjuſt as well as juſt, is a greater argument of his goodneſs, which calls for repentance, and that alſo doth witneſs that ſin is evil. And indeed over and above,
If ſin were not exceeding ſinful, what need it uſe all theſe tricks and ſubterfuges? if it were not, and its deeds were not evil, why doth it avoid the light? Why (like a falſe Coyner) doth it put the King of Heavens ſtamp on its baſe metal? Why doth Jacob call himſelf Eſau, and counterfeit his Brother, if ſin were not abominable? Why do the Gibeonites pretend to come from far, if they had not a mind to be unknown? if it were not falſe and a Robber, why doth it creep in privily, climb up another way, and avoid the door? Why doth it flatter and deceive? Why doth it never keep promiſe, but breaks all that it ever made? 'tis becauſe it is ſinful ſin.
Having ſhewn what ſin is, wherein its ſinfulneſs conſuts, and proved it by many witneſſes (even it ſelf being one) before I come to the fourth thing, viz. the application and improvement of this Doctrine; I ſhall in brief ſum up the charge againſt ſin. That which ſin is accuſe…d for, and proved to be guilty of, is High treaſon againſt God, and that it attempts no leſs then the dethroning and ungoding of God himſelf; that it hath unman'd man, made him a fool, a beaſt, a Devil, and ſubjected him to the wrath of God, and made him lyable to eternal damnation. It hath made men deny God to be, or affirm him to be like themſelves. It hath put the Lord of Life to death, and ſhamefully crucified the Lord of G…ory: It is always reſiſting the Holy Ghoſt: it's continually practiſing the defilement, the diſhonour, the deceiving, and the deſtruction of all men. Ob what a prodigious, monſtrous, devill…ſh thing is ſin! 'tis impoſſible to ſpeak worſe of it then, or ſo bad of it as it is, for 'tis hyberbolically ſinful! there's want in the words that are, and need of more and worſe words then there are any to ſpeak its vileneſs! to ſay 'tis worſe then death and devil, the very Hell of Hell, is not to rail at it, but to tell it its own; for 'tis the Quiniteſſence of evil, which hath made all the evils that are, and is worſe then all the evils it hath made; 'tis ſo evil, that 'tis impoſſible to make it good, or lovely by all the Arts that can be uſed; poyſon may be corrected and made medicinal, if not nutritive; but ſin is ſin, and can be no other, its nature cannot be changed, no not by a pardon. To ſpeak as the thing is, 'tis not only ugly, but uglineſs, not only filthy, but filthineſs, not only abominable but abomination: there is not a worſe thing in Hell it ſelf, it hath not its fellow there. All this and much more may be ſaid of and againſt ſin; and having laid this ground-work, I ſhall now build upon it the fourth thing, viz.The Application.