Sin the Plague of Plagues, Part 2
Sins contrariety to Man.
The ſecond thing wherein the ſinfulneſs of ſin doth conſiſt, 2Sin is contrary to the good of man.is its contrariety to the good of Man, which is the thing that our Text doth eſpecially ment on and intend, and is therefore to be the more copiouſly ſpoken to: Sin is contrary to the good of man, and nothing is properly …nd abſolutely ſo but ſin, and this reſults and is evident from ſins contrariety to God: as there is nothing contrary to God but ſin, (for Devils are not ſo but by ſin) ſo ſin in being contrary to God, is and cannot but be contrary to man; that muſt he unavoidably evil to man, that's evil againſt God, who is the chiefeſt good of man; communion with, and conformity to God, is mans felicity, his heaven upon earth, and in heaven too, without which it would not be worth his while to have a being: Now ſin being a ſeparation between God and Man, an interruption of this communion and conformity, it muſt needs be prejudicial and hurtful to him. Beſide, the Commandment (of which ſin is a tranſgreſsion) was given not only for Gods ſake, that he might have glory from mans obedience, but for Mans ſake, that man might enjoy the good and benefit of his obedience, and find that in keeping the Commands of God there is great reward. Theſe two were twiſted together, and no ſooner is the Law tranſgreſt, but God and Man are joynt-ſufferers, God in his glory, and Man in his good Mans ſuffering follows at the heel of ſin, yea, as he ſuffers by, ſo in ſinning; ſuffering and ſinning involve each other: No ſooner did ſin enter into the world, but death (which is a privation o… good did enter by it, with it, and in it, for 'tis the ſting of death; ſo that ſin ſaith, here its death, and death ſaith, here is ſin: No ſoone… did Angels ſin, but they fell from their firſt eſtate and habitation which they had with God in glory, not a moment between their ſin and miſery and as ſoon as man had ſinned, his conſcien… told him, that he was naked and deſtitute o… righteouſneſs and protection, and conſequently an undone man, that he could not endure Gods preſence, nor his own, Geneſ. 3.7, 8. So apparent is it that ſin (and that in being contrary to God) is contrary to man, for what croſſeth Gods glory, is croſs to mans happineſs. Now
To proceed more diſtinctly and particularly, 1In this life.I ſhall evince that ſin is againſt mans good, both preſent and future, here in time, and hereafter in Eternity, in this life and world which now is, and in that to come, againſt all and every good of man, and againſt the good of all and every man: And herein lies the ſecond inſtance of the ſinfulneſs of ſin, as it is
1 Againſt mans preſent good in this life, and that
1 Againſt the good of his body.
2 Againſt the good of his ſoul.
For on both it hath brought a curſe and death.
1 Sin is againſt the good of mans body; 1Againſt his body.it hath corrupted mans blood, and made his body mortal, and thereby render'd it a vile body: our bodies, though made of duſt, were yet more precious then the fine gold; but when we ſinned, they became vile bodies: before ſin our bodies were immortal (for death and mortality came in by ſin) but now alas they muſt return to duſt, and its appointed to all men once to die, (and 'tis well if they die but once, and the ſecond death have no power over them) they muſt ſee corruption, or death in equivalence, i.e. a change; for this fleſh and blood cannot inherit the Kingdome of God (as that wherein we were created might poſsibly have done) 1 Cor. 15.50. Our body is ſown in corruption, in diſhonor, in weakneſs, 1 Cor. 15.42, 43. and is therefore called vile, Philip. 3.21. and before this body be laid in the grave, 'tis languiſhing, in a continual Conſumption, and dying daily, beſides all the dangers that attend it from without. And
2 Sin is againſt the good of mans Soul too: 2Againſt his Soul.The Soul is tranſcendently excellent beyond the body, and the good of that beyond the good of this; ſo that a wrong done to the Soul is much more to mans hurt, then a wrong done to the body therefore ſaith our Saviour, Fear not them that can kill the body, and do no more, (which is but little in compariſon of what God can do to the ſoul, if it ſin) but fear him that can deſtroy, i.e. damn ſoul and body in hell, Mat. 10. 'Tis not very ill with a man if it be well with his ſoul, but it can never be well with a man if it be ill with his ſoul; ſo that we can more eaſily and cheaply die then be damned, and may better venture our bodies to ſuffering, then our ſouls to ſinning, for he that ſinneth wrongs his ſoul, Prov. 8.36. Nothing but ſin doth wrong a mans ſoul, and there is no ſin but doth it. Thus we ſee in general, that ſin is againſt the good of mans body and ſoul: But yet for a more clear and full diſcovery hereof, I ſhall conſider and ſpeak of man:
1 In a Natural Senſe.
2 In a Moral Senſe.
1 If we conſider man in a Phyſical or Natural ſtate, 1In a natural ſenſe.we ſhall find ſin to be 1. Againſt the well-being: And 2. Againſt the very being of man; it will not ſuffer him to be well or long in the world, nor if poſſible to be at all.
1 'Tis againſt mans well-being in this life; And ſo 1 Againſt his well-being.vivere eſt valere, well-being is the life of life, and ſin bears us ſo much ill will, that it deprives us of our livelihood, and that which makes it worth our while to live, man was born to a great eſtate, but by ſin (which was and is Treaſon againſt God) he forfeited all: Man came into the world as into an houſe ready furniſhed, he had all things prepared and ready to his hands; all the creatures came to war on him, and pay him homage, but when man ſinn'd, God turn'd him out of houſe and home; all his lands, goods and chattels were taken from him; Paradiſe was mans Inheritance, where he had every thing pleaſant to the eye, and good for food; (as for cloaths he needed none while Innocent) but when he ſinned, God diſpoſſeſſed him of all, and drave him out into the wide world, like a Pilgrim, a Beggar, to live on his own hands, and to earn his meat with the ſweat of his brow, as you may read at large, Geneſ. 3. Thus by ſin man that was the Emperour of Eden, is baniſht from his Native Country, and muſt never ſee it more but in a new and living way, for the old is ſtop'd up, and beſide that 'tis kept againſt him with flaming ſwords. Ever ſince it hath been every mans lot to come into and go out of this world naked, to ſhew that he hath no right to any thing, but lives on the alms of Gods charity and grace (all …e have or hold between our birth and death is clear …gain and meer gift) God might chuſe whither …he would allow us any thing or no, and when he hath given, he may take again, and none of us have cauſe to ſay any thing but what Job did, Chap. 1.21. Naked came I into the world, and naked ſhall I return; the Lord hath given, and the Lord hath taken away, bleſſed be the Name of the Lord. All we have (our food and rayment) is but lent us, we are only Tenants at will, and therefore ſeeing we deſerve nothing, we ſhould be content with and thankful for any thing, 1 Tim. 6.7, 8.
2 To ſhew that man by ſin had loſt all, when our Lord Jeſus came into this world for the recovery of man, and ſtood as in the ſinners ſtead, he had not where to lay his head; the Foxes had holes, and the birds of the air have neſts, but the Son of Man hath not where to lay his head, Luke 9.58. Which plainly ſhews, that the ſin of man had left the Son of man nothing: Though Chriſt were Lord of all, yet if he will come in the likeneſs of ſinful fleſh, he muſt ſpeed not like the Son of God, but Son of Man, and be a man of ſorrows, deſtitute, forſaken and afflicted: and though we fare the better for his ſuffering, yet he fared the worſe for our ſin; and among other the miſeries he under-went, he had not where to lay his head. Again;
To add yet another diſcovery of the venomous nature of ſin as to this that we are upon, 'tis not a little obſerveable, that though God took not the full forfeiture, nor ſtript us ſo naked and bare a he might have done, but indulged us, comperent ſubſiſtance and accommodation, and (as the firſt fruits of his goodneſs) made the firſt ſuit of cloaths which Adam and Eye wore, yet ſin is againſt that good which God left us, and fills it with vanity and vexation, with bitterneſs and a curſe: God left Adam many acres of land to till and husband, but he hath it with a curſe, ſweat and ſorrow, many a grieving bryar and pricking thorn ſtick faſt to him, Gen. 3.17.-19. God left him ground enough, v. 23. but alas 'tis curſed ground! ſo that ſin is againſt mans temporal good, either in taking it from him, or curſing it to him: Sin is ſo envious, that it would leave man nothing; and if God be ſo good as to leave him any thing, ſins eye is evil, becauſe God is good, and puts a ſting in it, viz a curſe.
Yet more particularly: 'Tis 1 Againſt his reſt.1 Sin is againſt mans reſt and eaſe, of which man is much a lover, and indeed needs it, as being a great part of the wellbeing of his life: 'Tis a ſore travel which the ſons of men have under the Sun; yea, what hath man of all his labour, and the vexation of his heart wherein he hath laboured? for all his daies are ſorrows, and his travel grief, Eccl. 1.13.2.22, 23. (whither he increaſe wiſdome and knowledge, or pleaſures and riches) yea he taketh not reſt in the night, but is haunted with vain and extravagant, if not feared with frightful dreams; and his fancies, which are waking dreams by day, are more troubleſome then them of the night: Mans ground is over-grown with thorns, that he hath many an aking head and heart, many a ſore hand and foot (before the year come about) to get a little livelihood out of this ſin-curſedground: Mans Paradiſical life was eaſie and pleaſant, but now 'tis labour and pain, ſuch as makes him ſweat (yea, Eccl. 2.1, 2. his recreations fall little ſhort of his labour for pain and ſweat) The old world was very ſenſible of this, as may be gather'd from Geneſ. 5.29. He called his name Noah, ſaying, this ſame ſhall comfort us concerning our work, and toil of our hands, becauſe of the ground which the Lord hath curſed; ſin, curſe and toil keep company.
2 Sin is againſt mans comfort and joy, 2His comfort and joy.Geneſ. 3.17. In ſorrow ſhalt thou eat all the daies of thy life; not one whole merry day! 'twere ſome comfort to a man, if after he had toil'd and moil'd all day, he could eat his bread with joy, and drink his wine with a merry heart, but ſin will not ſuffer him; if he laugh ſin turns it to madneſs, Eccl. 2.2. or elſe 'tis no better Muſick then the crackling of thorns, Eccl. 7.6. In Paradiſe the bleſſing of God on Adams diligent hand made him rich, and there was no ſorrow with it; to allude to Prov. 10.22. but now mans ſweet meats have ſowre ſawces, in ſorrow ſhalt thou eat, his bread is the bread of affliction.
Yea the Femaie (the She-man or Manneſs) the Woman, hath a peculiar ſort and ſhare of ſorrow, for the time of conception, breeding, bearing, and birth, are tedious; yet alas! many that feel the pain which ſin brought, are not ſenſible of the ſin which brought the pain: though their ſorrow and pain too be greatly multiplied, as we find it expreſt, Geneſ. 3.16. and the more for want of faith and ſobriety, 1 Tim. 2.15.
3 3His health.Sin is againſt mans health: Hence come all diſeaſes and ſickneſſes, till ſin there were no ſuch things: For this cauſe (in general) many are weak and ſick among you: Let a man take the beſt air he can, and eat the beſt food he can, let him eat and drink by rule, let him take never ſo many Antidotes, Preſervatives and Cordials, yet man is but a crazy ſickly thing for all this: Verily every man in his beſt eſtate is a frail and brittle thing, yea altogether vanity, Pſal. 39. which is ſpoken with reference to diſeaſes and ſickneſs: take him while his blood danceth in his veins, and his marrow fills his bones, yet then is he a brittle piece of mortality!
4 Sin is againſt the quiet of a mans natural conſcience, for it wounds the ſpirit, 4The quiet of conſcience.and makes it intollerable; a wounded ſpirit who can bear? Prov. 18.14. while that is ſound and whole, all infirmities are more eaſily born, but when that is broken, the ſupports fail: and this hath great influence upon the body; for Prov. 17.22. a merry heart doth good like a medicine, (no cordial like it) but a broken ſpirit drieth the bones, it ſucks away the marrow and radical moiſture, Prov. 12.25. heavineſs in the heart of man makes it ſtoop; a good conſcience is a continual feaſt, but ſin mars all the mirth. When Cain had killed his Brother, and his conſcience felt the ſtroak of the curſe, he was like a diſtracted man and mad: when Judas had betray'd his Maſter, he was weary of his life.
5 Sin is againſt the beauty of man; 5His beauty.it takes away the lovelineſs of mens very complexions, it alters the very air of their conntenance, Pſa. 9.11. When thou with rebukes doſt correct man for iniquity, thou mak'ſt his beauty (or that which is to be deſir'd in him, as 'tis in the margine) to conſume or melt away like a Moth; ſurely every man is vanity, his beauty vain: Now there was no ſuch thing as vanity or deformity, till ſin entred, every thing was lovely before, and man above any thing of the inferiour world.
6 6The loving cohabitation of ſoul and body.Sin is against the loving and conjugal cohabitation of ſoul and body, they were happily matried, and lived lovingly together for a while, till ſin ſowed diſcord between them, and made them jar; many a falling out is there now between body and ſoul, between ſenſe and reaſon, they draw ſeveral wayes, there's a ſelf-civil war, even in this ſenſe the fleſh luſteth againſt the ſpirit, that poor man is hall'd and pulled this way and that, toſſed to and fro as with ſeveral winds: nunc hic nunc flectitur illic: man is full of contradictions: Time was when the mind commanded the body, but now this ſervant rides on horſe-back, when that Prince walks on foot: Man is inverted, his head is where his heels ſhould be; his ſoul is become a priſoner to the body (rather then a Free-man) too too often; the beaſt is too hard for the man, and the horſe rides the rider, ſenſe Lords it and domineers over reaſon!
7. 7His relative good.Sin is againſt mans relative good in this world; mans comfort or ſorrow lies much in relations; the weal or woe of his life is as relation; are; that which was made for an help, proves but too often an hindrance: Sin hath ſpoil'd Society, that homo homini lupus, & diabolus, one man is a wolf, yea a devil to another: Sin will not let Husband and Wife. Parents and Children to live quietly, but ſets them at variance, and many times a mans Enemies are them of his own houſe and boſome; they who eat bread at our Table, lift up their heel againſt us, and familiar friends become enemies. Luſt makes wars, James 4.1. and from pride comes contention, Proverbs 13.10. It breeds diviſions, factions in Church and State, that there is little of union or order, harmony, ſociety or friendſhip in the world. Thus doth ſin ſet it ſelf to oppoſe mans well-being. Yea
2 Sin is againſt the very being of man; 2'Tis againſt the being of man.ſin doth aim not only that man ſhould not be well, but that man ſhould not be at all: How many doth it ſtrangle in the Womb? how many miſcarriages and abortions doth it cauſe? how many doth it ſend from the Cradle to the grave, that they have run their race before they can go? others die in their full ſtrength, (beſide the havocks it makes by war, &c.) as ſome do alwayes eat their bread in darkneſs, Job 21.23. Man no ſooner begins to live, but he begins to die; and after a few daies, (which are but as a ſpan, and do paſſe away more ſwift then a Weavers Shuttle) ſin lays all in the duſt, Princes as well as Beggars: Sin hath reduced mans age to a very little pittance, from almoſt a thouſand to a very uncertainty, not only to ſeventy, but to ſeven; for among men no mans life is valued at more; mans time is ſhort and uncertain, he that's born to day, is not ſure to live a day: And what is our life, but as a vapour, which ſoon paſſeth away? I might inlarge here, but this may ſuffice, to ſhew that ſin is againſt all the good man in this life, conſider'd in a natural ſenſe; and now I proceed to ſhew that ſin is againſt the good of man.