Chap. 27 Fourthly, sin is opposite to mans good, because it is most opposite to the last End for whi
dangerously ill, because your distemper is like to prove mortal: we account that without pain that strikes at life, more than that with a great deal of pain that does not strike at life: Skin for skin, and all that a man has will he give for his life.
Now that which strikes at the highest life, even the life of God, and makes the creature appear so vile before God, as certainly sin makes the creature more vile than any dead Carrion that lies stinking in a ditch; sin is more vile in God's eyes than any dead Dog on the Dunghill is in your Eyes.
This is the third Particular, How sin is most opposite to mans good more than affliction; therefore a man were better bear the greatest affliction, than commit the least sin, because affliction never strikes at the life of God: nay, many live not the life of God so gloriously as they do in affliction; many seem to have their hearts dead in times of prosperity, but when afflictions come then they manifest a glorious life of God.
CHAP. XXVII.
Fourthly, sin is opposite to mans good, because it is most opposite to the last end for which man was made.
A Fourth thing wherein the evil of sin consists as most opposite to mans good is this, Because it lies most opposite to the last end for which man was made. In that other passage I opened before, I shewed how sin opposes God in his own end, & therefore there was a great deal of evil in sin.
But now I must shew how sin opposes man in that end God made man for. I am afraid some of these things are such that some cannot go along with me in them; it is my endeavor to make things (though spiritual, and above our natural reach, to make them) as low as I can: but if there be some that do not understand, I hope others do, and such (I hope) will make use of what I speak. For certainly these things I speak of do more declare the evil of sin, and will keep an ingenuous spirit more from sin, than all the evils and torments of Hell. It is more against mans last end.
Now we use to say the end and the good of a thing is the same: That which is the last end is better than the thing it self, therefore whatsoever strikes at the last end is the greatest evil of all. That is the happiness of any creature to enjoy its last end: As thus, The greatest good or the last end of a Plant or a Tree is to flourish and bear fruit, and be suited for the service of man, this is its end. And what is the evil of a Tree? When it comes to flourish, and when fruit hangs full upon it, if it be blasted, and never come to attain to its utmost end, to be serviceable for that for which it was appointed; that is the evil of it. And we account it a great evil if we see this flourishing Tree when it is full of fruit, if before it come to maturity it be blasted. So look upon mans end, and if that be blasted, that is his great evil.
Now the end of man is this, To live to the eternal praise of God, in the everlasting enjoyment of him. God made the Children of men for this end, That they might eternally live to his praise in the eternal enjoyment of himself. Now if man be blasted in this, there is his great evil, to blast man in this end for which he was made.
Now no affliction does it, all the afflictions in the world does not hinder man from the attaining to his end. But sin comes, and directly opposes that end for which man was made, and crosses him in this Excellency of his, in living to the praise of the infinite eternal first-Being of al things. Now before, I could not shew you the evil of sin, but by shewing you the Excellency of the Image and Life of
God: So here I cannot shew the evil of sin, being opposite to mans last end, but by shewing you the Excellency of mans last end. Now the Excellency of mans last end, I mean the good God has made man for, it appears in this.
1 It is such a kind of Excellency as is worthy of all the good that there is in mans Nature, or that mans Nature is capable of. For the end and happiness of any thing, must be that that must have as much excellency in it, that all in the thing must tend to the making of him happy. Mans nature is capable of the Image and life of God.
Now that which must be the happiness of such a creature must be worthy of such an Excellency as the Image of God, and the life of God in man; therefore it must be a very high and glorious
Excellency.
2 That which is mans happiness and end is that which is worthy of al the ways of God toward mankind. Now I beseech you observe this thing, The ways of God towards the Children of Men in bringing them to his last end, be the most glorious of all God's ways to any creature; God did never manifest so much glory in all the world, nor never will manifest so much glory to al eternity in any thing, as he has manifested in these ways of his to bring mankind to the attaining his last end, for which he made him. Now if God be so glorious in that way of his concerning his working, in bringing man to his last end, then certainly that end of man, that happiness man was made for must be very glorious: because it must have so much glory and excellency in it as must be worthy all the glorious ways of God's working towards him.
'Tis thus with man. There is no wise man that does any great work, manifests any great skill, or lays out great cost, but will do it for such an end, as that end, if ever it be attained, shall be worth all his cost, and skill, and pains. For a wise man to bestow much cost, skill, and pains upon a mean thing, is absurd and ridiculous; And no wise man but if he bestow much cost and pains, and manifest much skill,