Chap. 11 How sin wrongs God
It were a sad thing if a man had done that wrong to a Kingdom, that all the Blood in his Veins, and in ten thousand generations more could not make up again, he would be weary of his life. You have done that wrong to the God of Heaven, that all the Angels in Heaven, and Men in the world can never make up again.
Well, to conclude, Though the things be hard, and sad to think on, God knows I treat in tender bowels and compassion to you: and I do not know that ever I spoke to any people in the world with more compassion, and that in this particular: And know, though I speak of these things now, yet if God give liberty, I shall be as glad and willing to be large in shewing you the riches of the grace of the Gospel in Christ: and God's mercy in Christ. And I hope your hearts will be as free and large in this, as I am in speaking of this. And if I were now treating never so much of the riches of God's mercy in Christ, I could not do it with more bowels of compassion than I do this.
I do this that you may come to know yourselves; that you may come to know Christ; that Christ may be precious in your thoughts: For the special end of Christ's coming was, To take away sin, to deliver from sin; therefore we must know sin, and charge our souls with sin, that Christ may be precious. Therefore if any soul shall go away and say, Woe to me what have I done? yea then, such a soul is fit to hear of the Doctrine of grace and mercy in Christ, and that in due time (if God give liberty) may be declared to such a soul.
But now for the present I believe this is a necessary point for you to know; and this is that (though some may perhaps rise against it) that thousand thousands will have cause to bless God for to all eternity when it is preached home upon their consciences by the Spirit of the Lord which convinceth of the sinfulness of sin.
CHAP. XI.
How Sin Wrongs God 1 In his Attributes. 2 Relation of Father, Son, and Holy Ghost. 3 His
Counsels. 4 In the End for which God has done all he has done. And First, sin wrong God's Attributes: 1 His All-sufficiency, shewd in two particulars. 2 It wrong his Omnipresence, and Omniscience. 3 sin wrong his wisdom. 4 Wrong his Holiness. 5 sin wrong God in setting mans will above God's. 6 sin wrong God's Dominion. 7 sin wrong God's Justice. 8 sin wrong God in his Truth.
This was that which we proposed in the third place; but we shall handle it in this fourth place, that we may enlarge upon it. But how does sin wrong God? The wrong you do to God by sin, is such wrong, that if all the Angels in Heaven, and Men in the world, would be content to endure thousands of years of torment in Hell to make up that wrong, it could not be; any one sin that you commit does such wrong to God. How does this appear? To make it out, I shall shew unto you four things.
1 How sin does wrong God in all his Attributes.
2 How it wrongs God in his Personal Relations, Father, Son, and Holy Ghost.
3 How it wrongs him in his Counsels, in that order he has set in the world in all creatures.
4 How it wrongs God in the very End for which he has done all that he has done, in the end of all his Works, even his Glory.
First, sin wrongs God in his Attributes: As thus, First, sin does hold forth this, That there is not a sufficiency of good in God, for the satisfying of a soul; this language is apparent in every sin, and it holds this forth; so far as sin does appear, it holds this forth before all, and speaks this language, That there is not enough good in God, That is, the blessed, glorious, all-sufficient, eternal, unchangeable good and fountain of all good: yet sin makes this profession, That there is not enough good in God to satisfy this
soul: or else why does the soul depart from him in any sinful way, and go to the creature for any good, if there be enough in God himself?
Now there is great wrong done to that blessed God, who is goodness it self; for any creature to hold this forth, That there is not sufficient good there, but that the creature must be fain to seek for it elsewhere out of God. So long as we seek comforts in the creature in order to God, we seek for it in God, though in the creature, if in order unto God: but when we come to seek for any good, any comfort in any way of sin (as no sin can be committed, but there is this in it) Though deliberately you do not say, that you think there is not comfort enough in God, but you will have it in this sinful way, you do not say so: but there is this in thy walking in the way of sin.
God seeth this in the nature of every sin. would not a father think it a wrong to him, or a Master think it a wrong, to have his Son, or his
Servant, go and complain to his neighbor and say, he has not meat enough? That wrong you would think your child does to you, in going to shark at your neighbors door for meat; this you do to God when you go to sin: As if you should say, notwithstanding there is so much said of the infinite goodness of God, and that infinite satisfaction in Him; for my part I find not enough in Him, I must have it elsewhere. This is a wrong to God's All-sufficiency in this first regard.
Secondly, A sinner, going in ways of sin, wrongs God thus; he holds this forth, That there is more good to be had in a sinful lust, than there is to be had in all the glory and excellency in the infinite blessed God. This you will say is a wrong, if this can be made out that there is this evil in sin, holding this forth, That there is more good to be had in a base sinful lust, than in all the glory in Heaven, and comfort in God.
Certainly this is so, and God seeth it so; and except God be satisfied for this sin in Christ, God will charge this upon thy soul another
day, that hast been guilty of this great sin. And that I may clear it to your conscience, That in every evil way there is this: Thus it appears; Because every sinful way is a departing from God, and all that good in God: now this in the account of Reason may appear to the weakest capacity, That where there stands two goods propounded, and I depart from one, and choose the other; by my choosing, though I say nothing, when I chose the one, when I cannot enjoy both together; I do thereby profess I account more good to be in that other I choose, than in that former I parted from.
Thus it is in the ways of sin, God sets forth himself to the soul, and shews his goodness and excellency, as appeareth in all his glorious works; and those that live under the Gospel, as appeareth in his word to them; and God woes the Soul, My Son give me thy heart, and here I am willing to communicate my self to thee, and all that good in me to thy Soul; if I have any good, any thing in that infinite
Nature of mine, to comfort thy Soul, and make thee happy, here I am willing to let it out and communicate it to thee.
Thus God professes to all the world, all the Children of men, to whom at least the Ministry of the Gospel comes, if thy Soul will come in and close with him in that way he reveals to thee, he is ready to communicate that goodness in him to thy Soul to make thee blessed.
But now any man or woman in any sinful way, though they do not say so, yet they profess by their practice this, That though there be such goodness in thee, yet here is such a sinful lust, I expect more goodness in this than in thy blessed Majesty.
Certainly there is this in every sin, and God seeth it, and God will deal with a sinner according to this if he come to answer for his sin himself. For (Brethren) thus it stands, we cannot enjoy God and sinful ways both together; so far as any decline to sinful ways, so far
they venture the loss of God eternally, and all that good in God. It may be God may have mercy upon thee, and bring thee into Christ; and Christ may satisfy God for that wrong thou didst to him, this is nothing to thee. but there is this evil in thee, there is not one sinful way that thou closest with, but thou venturest the loss of all that infinite good to be enjoyed in the blessed God, in that sin.
Here is the evil of sin: And is not this a wrong to God?
What is God, if not better than a base lust? The Devil himself is better than a base lust, that is, the Devil has an entity in him, he is of God, though he be a Devil by sin, yet he is a being that is of God; but sin has no good, and therefore sin is worse than the Devil: It is that which makes the Devil so evil as he is, and yet thou in thy sinful way doest profess, thou accountest more good to be in sin than in all the good of God himself, as if sin were better than God himself: For thou venturest the loss of God that thou maiest have thy sinful way.
Oh sinner! stop in thy way, and consider what thou doest: and know all thy life long which thou hast lived, has been nothing else but a continual profession before all the world by thy sinful life, That thou accountest more good in a lust, than all the good in the blessed
God to be enjoyed to al Eternity.
Second, Thou wrongest God in the way of thy sin thus, in his omnipresence, and omniscience: to put them both together.
1 In that thou darest do that before the very face of God, that God infinitely hates: Is it not a wrong to any King, yea, to yourselves though mean, for those that are your inferiors to do that before your face that you hate above all things in the world? thus a sinner does, al the ways of thy sin are before the very face of God, and they are such things as God infinitely hates, yet thou darest do that before the face of God in some sin, that thou darest not do before the
meanest boy or girl in thy house. What a wrong is this to God's Omniscience and Omnipresence!
Nay, perhaps thou darest not do it before a child of six years old, and yet darest do it before the face of the infinite blessed God, if a man should be afraid to do a thing before any servant in his house, the very scullion of the kitchen, and yet when he comes before the King, does it there; were not this a wrong to his majesty, that any dare be so bold before him?
2 Again, Thou wrongest his Omnipresence in this, in that thou darest to cast that which is filthy before his presence, to cast
Carrion, a dead Dog, before a Prince, is a wrong: men in sinful ways do nothing but cast vomit and filth before the presence of a most holy ▪ God: thus thou wrongest God in his Omnipresence and Omniscience.
Thirdly, Thou wrongest God in his way of wisdom, because in sin thou professest God's ways are not ways of wisdom, but thou knowest better to provide for thy self, than in that way God has set thee; how doest thou cast folly on the ways of God, and settest thy shallow way and heart of thine before God's, as if thou couldest provide for thy self and thy own good more wisely than God has set thee in a way to do.
The Word of God and that revealed in the light of Nature, is nothing else but several beams of the infinite wisdom of God for the guiding of making unto happiness and glory; the light of Nature helps somewhat, though it reach not far enough, yet I say, the light of Nature is made up of several beams of God's wisdom, but the light of the Word is made up of beams of wisdom, a great deal more bright than the beams of Nature, now any sinner that forsakes the ways of God, rejects these beams of wisdom as if they were dark, and does as if he should say, I know how better to provide by this way.
Hence carnal men account the ways of God foolishness, and preaching of the Word foolishness, and the usual title that they give to those that walk more strict than others, is this, What fools they are, nothing but a company of fools that keep such a stir.
It is an ordinary thing in the world for carnal hearts to cast folly upon the ways of God; and for themselves, they can sit at home and applaud themselves in their wisdom, as if they go in a nearer way than others; and why should they be such fools as others?
And it is usual for Parents that be carnal, to come to their Children and cast folly upon them when they look after the ways of God, some do it openly, but every sin does cast folly upon God and his blessed way; and in every sin thou settest thy wisdom above God's wisdom.
Fourthly, In sin thou doest cast dirt on the Holiness of God.
Holiness is the brightness of of God's glory, and in the ways of sin thou castest dirt upon the face of Holiness it self: God's Nature is pure, thy sin is filthy and vile, and contrary to him, and does what it can to darken the brightness of the infinite Holiness of God.
Fifthly, Thou wrongest God in this, That thou settest up thy Will above the Will of God; God's Will is to be the rule of all the actions and ways of the creature, but thou comest and settest up thy Will above God's; there is this hideous wickedness in every sin, at least in every wilful sin when it comes into the will, then the will of man is set up above the will of the infinite and glorious God.
Do not you account yourselves wronged when you will have your will, and a poor boy said he will have it otherwise? do not you account yourselves wronged when he dares set his will before yours? Oh consider this you that are wilful, you cannot bear to have your will crossed, to have an inferior, or a Child set their will against yours, you are not able to bear it: Oh consider what you do when
you set your will against the will of the infinite God: nay, above it in two regards.
1 Because when God's will is one way, and yours another, you will rather have yours, than God shall have his.
2 Though God does only will that which is right and good, and is content to have his will satisfied in nothing but in things good, you will have yours right or wrong, good or bad; God will have his in only that which is righteous and good, if you were set upon your will in that which were good, it were another matter; but in that you will have your will right or wrong, good or bad, as come to men in their passion, and reason with them, why this is not well, yet say they, I will; and this carries it: what a proud Spirit is this that dares set up his will against God's will; good or bad, right or wrong I must have it, and this is in sin.
Sixthly, sin wrongs God in the Dominion and Power, and Sovereignty of God, which with men is a very tender thing, where there is Sovereignty, there cannot be endured the least wrong. Men be mighty tender of Power and Sovereignty; sure if they be so, God may much more be tender of his, which is as the apple of his eye.
Let me suggest one Consideration to you, which should make any mans heart to bleed to consider how God is wronged in the world; and that is this, You shall have poor men and servants, that dare not do any thing to displease those that have power over them, if but a Master, or Landlord, or Justice of the Peace (especially if it come higher) Oh how they shake and tremble if they be displeased, and if any thing go against their mind they dare not do it; but there is not the basest fellow, the vilest wretch that lives, the poorest worm, but he dares venture to sin against God, blaspheme the Name of God, shakes at the word of a man of power, or a man but a little above him; but he dares fill his mouth with Oaths even in the face of God himself, there he has courage and valor, and he scorns to be afraid, what to fear an Oath! he has too brave a Spirit to be afraid of that:
Oh horrible wrong to the infinite God! What is any Superiority in
man so great that men dare not offend them, and yet the poorest Spirit that is, dares wrong and blaspheme the Name of God.
Seventhly, There is a wrong to God in his Justice: sin wrongs God in his infinite Justice.
1 In that it is not afraid of God; God expects all creatures should fear him because of his Justice.
2 Thou doest wrong to his Justice, in that by ways of sin, thou doest as much as in thee lies even accuse the ways of God for unjustways, and not equal, but that your ways be more just and equal than
God's. Therefore God in Scripture reasons the Case with his People, What are not my ways equal, are not your ways unequal? Ezek.
18. 29. Certainly there is this in sin, for if you account not your ways more equal, why choose you them?
Eightly, You wrong God in his Truth: As if all God's threatnings against the ways of sin you walk in were nothing but a Tale and a Lie, as if all the Promises God has made in his word of grace and mercy to poor sinners that will come in and repent, they were all but a Lie: thus sin wrongs God in his Truth.
Hence it is that a sinner is in a woeful estate, because he has thus wronged God; he has therefore all the Attributes of God pleading against him, yea, they are continually against thee. Therefore look to it, till your sins be done away in Christ, and your Souls cleansed in him, both night and day all the Attributes of God are pleading against thee for to require that wrong you have done to them may be righted upon thee.
A man is in a sad condition if he have but divers thousands of men come to plead against him, and these cry out for Justice, justice, upon him! but if a man have a whole Kingdom, and every one comes and cries Justice! Justice! upon this man that has wronged this Kingdom, this man is in a woeful estate, but I speak of every sinner before God, if that thy sins be not done away in Christ, know
it is not a whole Kingdom speaks against thee, but all the divine Attributes, al the Attributes of God be continually before the Lord, crying out against thee, Justice against this sin; he has wronged me said one, and me said another, and me said another, and thus, and thus, and thus, and therefore thou art in an evil condition, and it is much that thou shouldest sleep quietly when all God's Attributes plead against thee, it is a hard case when the Devil pleads against a man, and but accuse him, and plead against him before God, but when all the Attributes of God plead against him (as I might shew you more at large) how woeful is his condition.
Object. But you will say, though all the other Attributes plead against me, yet I hope Mercy will plead for me
Answ. But that pleads against thee too, for thou wrongest his mercy also. Indeed there is no attribute more wronged by sinners ordinarily than the mmercy of God is. The mercy of God, doest thou think that shall plead for thee? That is wronged especially: Why?
Because there is no attribute abused to be an abettor to sin, more than the mercy of God is; and its abused and made to harden the hearts of men and women in sin, no attribute so much abused.
The Justice of God thou thinkest that pleads against thee, but mercy thou thinkest pleads for thee; justice is not so much wronged by sin as mercy is: The justice of God is not made an Abettor of sin.
Now that is the greatest wrong that can be for God's Mercy to be made a means to abet sin, and to harden mens hearts in sin. It is a great wrong to make use of any creature to be serviceable to our sin; if a man make meat, or drink, or clothes, or any creature serviceable to his Lust, it is a wrong to that creature and to God the creator of that creature that thou makest serviceable to thy lust: but if it be a wrong to the creature, what is it to make the Mercy of God serviceable to your lusts? and who is there almost but makes the mercy of God in some degree or other serviceable to his lusts? It is a horrible thing thus to abuse mercy.