The Works of Jeremiah Burroughs 8, Treatise · Chapter 7 – Chapter 8
CHAP. VII.
Sin in it ſelf oppoſite to God, ſhewed in five things, 1. Nothing directly contrary to God but ſin: 2. God would ceaſe to be God if but one drop of ſin in Him: 3. Sin ſo oppoſite to God that he ceaſe to be God if He did but cauſe ſin to be in another: 4. He ſhould ceaſe to be God if he ſhould but approve it in others: 5. Sin would cauſe God to ceaſe to be, if he did not hate ſin as much as he doth.
FIrſt, That ſin in it ſelf is moſt oppoſite to God. To underſtand this, take theſe five things; and they rightly underſtood will make it as cleer as the Sun at noon day.
1 The Nature of ſin is ſo oppoſite to God, that there is nothing ſo contrary to Him as ſin God hath nothing but ſin contrary to him (take it ſo…) therfore it muſt needs be oppoſite; for God hath nothing contrary to His own Nature but ſin, it is the only contrary, the only oppoſit to God. There is nothing perfectly contrary to another, but it is ſo contrary as there is nothing but that which is ſo contrary as that is; for that is the rule of Contraries, that there muſt be one to one: there may be diverſity and difference of many things to one; but an abſolute perfect Contrariety, can be only of one to one. Now there is nothing contrary to Gods Nature but only ſin; God hath no object that he can look upon contrary to himſelf in all the World, but only ſin: For there is nothing elſe except ſin, but it is from God, and by God, and for God: Now that which is from Him, and by Him, and for Him, cannot have contrarity to Him: but Sin is neither from Him, nor by Him, nor for Him; but that is directly contrary unto Him: therfore there is more evil in Sin than in any other thing. It is not ſo with Affliction, Affliction is from God, and by God, and for God, and is not contrary unto God, becauſe it is from Himſelf.
2 Sin is ſo oppoſite to God, that if it were poſſible that the leaſt drop of it could get into Gods Nature, God would inſtantly ceaſe to be a God, He could not continue one moment to be a God any longer; ſuch evil there is in ſin. If there ſhould be ſuch a Poyſon, that if one drop of it ſhould come into the Ocean, all the whol Ocean would be at an inſtant poyſoned; yea, all deſtroyed and anihilated in one inſtant; you would ſay that were a very fearful Poyſon. If a drop of Poyſon ſhould be ſo poyſonful, that if one drop of it got into Heaven, that then preſently the Sun, Moon, and Stars would fal down, and be anihilated; you would ſay this were a venemous Poyſon. Certainly if but one drop of ſin ſhould get into God, the infinite Being of God would inſtantly ceaſe to be. The Sea, though vaſt, is not infinite; the Heaven, though vaſt, is not infinite; the infinite God would have no Being at all if ſin ſhould get into God; therefore it is very evil: Therfore (alſo) we ought to have holy thoughts of God, ſeeing ſin is ſo infinitely contrary to his Nature.
3. So oppoſit is ſin to God, that if God ſhould be but the cauſe of any ſin in any other; He would inſtantly Ceaſe to be a God. It ſtrikes at the very life of God, He would ceaſe to be God, he could be God no longer if he ſhould be the Cauſe of any ſin in any other. We had need take heed therefore how we father ſin upon God, that he ſhould be the cauſe of ſin, for ſuch is the evil of ſin that God muſt ceaſe to be, if he ſhould be but any cauſe to give any efficacy to ſin in us. Indeed for Afflictions God will own that, he ſaith in Amos 3. 6. Is there any evil in a City and the Lord hath not done it? and in Mich. …. 3. it is ſaid there that God deviſeth evil: If there be no evil in the City but God doth it, yea (ſaith the Prophet) God deviſeth evil; there is no evil of puniſhment, but God deviſeth it, God will be content to own it, to be the Author of all the torments, of the damned in hel, God will own; God will ſay I have done it, and I am the Author of al the torments of al the damned in hel; but ſuch is the evil of ſin, if God were the Author of that, He could not be God any longer but would ceaſe to be God.
4. Such is the evil of ſin, that if God ſhould but approve of it and like it, if he ſhould but like it when another have commited it, even that would cauſe him to ceaſe to be God. Wicked men be ready to think becauſe God is patient and long ſuffering, that God is of the ſame judgment with themſelves, Pſal. 50. 21. Becauſe I held my Peace thou thoughſt that I was altogether ſuch an one as thyſelf; but I will reprove thee, and ſet them in order before thine eyes; it is the juſt temper and frame of wicked and ungodly men to this day; becauſe God holds his peace, and comes not upon them to revenge ſin preſently; they be ready to think that God approves ſin, and is of their judgment.
Indeed (ſaith a wicked man) many Miniſters cry out of ſin that it is very grievous, but I hope God wil give liberty to my wayes and walkings, ſure God is not againſt them, he approves of them; otherwiſe why ſhould God ſuffer me in them, and be ſo patient towards me in them? Oh! know when thou haſt any ſuch thought of God as this, thou blaſphemeſt God: If that were true that thou thinkeſt, That God did approve of thy wicked wayes, God muſt ceaſe to be God, God would be God no longer.
Queſt. Why? How doth this appear?
Anſw. This is the Reaſon of it: Becauſe then God were not infinitely holy, and holineſs is Gods Being; and if God be not infinitely holy, he is not God at all, but ceaſeth to be preſently. Which is impoſſible, and blaſphemous to think.
5. Such is the evil of ſin, ſo oppoſite to Gods Nature, that if God did not hate ſin as much as he doth, he would ceaſe to be a God, not only if he did allow of it, and like of it; for he may permit it in his Creature and not like of it: But I ſay, If God did not hate ſin ſo much as he doth hate it, if it could be conceived that God could but hate ſin ſomwhat leſs than he doth (I ſay) he would inſtantly ceaſe to be a God; he could not remain to be God one moment if he did ceaſe to hate ſin in any degree leſs than he doth.
Queſt. Why? How doth this appear?
Anſw. Thus; If God ceaſe to hate ſin (I do not ſpeak of the manifeſting of his hatred, but that which is his nature, that is proportionable to hatred, as we ſay) if God did not hate it ſo much as he doth, then he did not hate ſin infinitely, for there cannot be any infinite and leſs than infinite ſtand together, theſe two cannot ever ſtand, that it ſhould be infinite and leſs then ſo and remain infinite, if it be infinite it remains ſo; if there ſhould be a degree under that, it muſt be finite: Now if Gods hatred to ſin were leſs than it is, it would be but a finite hatred, and if it were a finite hatred, then God could not be infinitely holy; for infinite holineſs muſt needs have infinite hatred againſt ſin. I beſeech you obſerve this, for you are ready to think, Though God be againſt ſin, and hate it, yet I hope God hates it not ſo much as many Miniſters make of it, tuſh God is not ſo much againſt ſin as they ſpeak of; though its true when we do a miſs we muſt cry God mercy, and pray God to forgive us; yet to make ſo much of ſin as they do; and that God ſets himſelf ſo much againſt it as they ſay; this is but their opinion; and he hopeth God doth not hate it ſo much as they ſay. Oh! Brethren take heed of this opinion, for if God ſhould hate ſin leſs then he doth, he ſhould ceaſe to be; either he muſt hate ſin with infinite hatred, or he ceaſeth to be God: So evil and oppoſite is ſin to Gods Nature.
And if theſe things be true, there is a great deal of evil in ſin. If there be nothing ſo oppoſite to God as Sin; and if but the leaſt drop of ſin ſhould get into God, it would make God ceaſe to be God; and if he ſhould be but the cauſe of any ſin in his Creature he would ceaſe to be God; and if he ſhould but like it in his Creature, he would ceaſe to be God; and if he ſhould but hate it leſs then he doth, he could not be God: but al this is true; Then we had need take heed to our ſelves, and think certainly there is more evil in my heart, more oppoſition in my heart againſt God than I have been aware of. What ſay you now? Will you venture to commit ſin for a groat or ſix pence, if there be ſo much oppoſition againſt God in it? Were it not better to be under any Affliction than under the guilt of Sin, if there be in it ſuch oppoſition to God? This is the Firſt general Head, nothing is ſo oppoſite to God as Sin: I ſay Sin is moſt oppoſite to God.
CHAP. VIII.
The workings of Sin is alwayes againſt God. The Scripture calls it, 1 Enmity. 2 Walking contrary 3 Fighting. 4 Reſiſting. 5 Striving. 6 Riſing againſt God.
SEcondly, As the nature of Sin is oppoſite to God; ſo in the workings of Sin there is a continual working againſt God; A ſinful heart that is alwayes ſtirring and working, is alwayes working againk God: And therefore you ſhall obſerve theſe ſeveral Expreſſions the Holy Ghoſt hath concerning Sin.
1 The holy Ghoſt calls it, Enmity to God, Rom. 8. 7. The wiſdom of the fleſh (the beſt part the fleſh hath) is enmity againſt God.
2 Yea, The holy Ghoſt ſaith it is a walking contrary unto God, Levit. 26. you ſhall have it there in many places If you walk contrary unto me: 21. and 28. verſ and divers others.
3 It is a fighting againſt God, Acts 5. 39. and Acts 23. 9. in theſe two places rejecting of the Goſpel is called a fighting againſt God.
4 And in Acts 7. 51. You do alwayes reſiſt the holy Ghoſt; there is a company of men naturally walk contrary; reſiſting, and fighting againſt God. We ſee we had need take heed of oppoſing the Miniſtery of the Goſpel, for while you do that, you fight againſt God. You think you do but oppoſe ſuch and ſuch men, but half a dozen in the pariſh that you oppoſe but certainly the oppoſing the Golpel is not a fighting againſt us men, but againſt God: you may turn it off with what names you will, and put what pretences you wil upon it, let me tell you, They that ſtrike upon the lanthorn, offer violence to the Candle therein.
5 Sin, in Scripture is called ſtriving againſt God, Iſa. 45. 9. Wo unto him that ſtriveth with his Maker: Let the potſheard ſtrive with the potſheards of the earth: So far as Sin doth prevail in thy heart, or in thy life, ſo far thou art guilty of ſtriving with thy Maker.
6 A riſing againſt God: By Sin the Soul doth riſe againſt God. And for that you have an Expreſſion in the 2. Micah, 8. Even my people of late are riſen up as an Enemy. theſe be ſtrange expreſſions; enmity, walking contrary, ſtriving, fighting, reſiſting, riſing againſt God; and yet this is in Sin. But that I may open it further, I ſhall ſhew how ſin doth fight, ſtrive, and riſe againſt God.