Chap. 4 Uses: And Nine consequences of excellent use
of all it is not good in comparison of any affliction. And you shall see how this is useful to us.
CHAP. IV.
Uses: And Nine Consequences of Excellent Use, viz 1. sin is not the Work of God. 2. sins promises are all Delusions.
3. sin cannot be the Object of a rational creature. 4. Nothing that's good should be ventured for sin. 5. Nothing that's good to be made serviceable to sin. 6. The mistake of making sin the chief good. 7.
Time spent in sin lost. 8. The wicked, useless members. 9. sin need no debate whether to be done, or not.
Hence we see for our Instruction, that that maxim many have, has nothing to do in point of sin; to wit, of two evils you must choose the least: True, in regard of the evil of affliction, comparing one affliction with another, so we may choose the least; but this cannot have truth in matter of sin, that of two sins we may choose the least; because though one sin be less than another, yet the least sin can never come under the notion of good comparatively. As all other evils be good comparatively, though never so great evils, yet comparatively they may be good. Yet sin can have no goodness any way comparatively. Therefore of two evils we must not choose the least, in this sense.
1 Because sin in it self is sinful: And 2 Because, Choosing the least can never be a means to prevent the greater, but rather to make way for the greater. And Brethren observe it, (for it may be useful in the course of our lives) God never brings any man or woman to such straits, that of necessity they
must choose one sin, choose this or the other sin. When two sins shall stand in competition, we may conceit such straits to our selves, yet there is no such real straits. Though God does bring men into such straits that of necessity they must choose one affliction, either this or that affliction: So David was brought into such a strait, that he must choose Famine, Sword, or Pestilence; yea, God does never bring men into such straits, that of necessity they must choose this or that sin; thou deceivest thine own heart if thou thinkest thou art brought into such a strait.
Therefore this is a vain thing, and savors of an exceeding carnal heart, when men are doing that which is evil, for them to say, I were as good do this as worse: As for instance now, Suppose some keep at home upon the Lords day and mend their Clothes, if any rebuke them, they will say, Better do this than worse; better do this than go to the Ale-house.
This is true, but this savors of a carnal heart, to think that you must choose one sin rather than another; thou must not choose any of them, both of these are evil, though one may be less evil than the other. Or if some spend their time in Play, when they are rebuked, they put it off with this shift, Better do this than worse: and so they go abroad and spend their time in seeing Plays; and say, Better do this then worse; 'tis yet true though this be not so great a sin as others, if it be a sin it must not be done upon any terms; and thou deceivest thine own heart in this conceit, that thou wert better do this than worse, for sin cannot be good, and so not to be chosen at any time. Thus we see there is no good in sin, and a great deal of good in affliction.
Hence there follows these Nine consequences, of excellent use for us.
First Consequence.
If there be no good in sin; then certainly sin is not the work of God, for God saw all his works and they where very good, but sin has no goodness in it, therefore not of God. God disclaims it.
The Second Consequence.
If this be so, then hence whatsoever promises sin do make to any people, Certainly they be al but delusions. Why? Because sin is not good in any kind: sin can bring no good to any soul If any one say;
Oh but sin bring pleasure; and does it not bring profit, and honors in the world? do not many live in high esteem in the world by sinful courses? have they not pleasures and delights in sinful Courses; But cursed be the Pleasures, Honors, Profits that come in by sin.
Certainly if sin promise any good, it deludes you, & thy seduced heart deceives thee, and thou dost feed upon ashes: for there is no good in sin.
The Third Consequence.
Hence it follows, That no sin can be the object of the will of a Rational creature; because the true object of the will, for it to close withal, is good. Oh the desperate deceit in the hearts of men in the world, that whereas God has made the will, (and put it into a rational soul) to be of that nature, that the only object of it, is good one way or other, yet they are so miserably mistaken that they choose sin under colour of good: certainly there is no good in sin.
The Fourth Consequence.
Hence it follows, that nothing that is good should be ventured for sin, why? because sin has no good: and will you venture the loss of good to get that which has no good; sure if sin have no good in it, then there should not be the loss of any good ventured for it. You would not venture at Sea or Land, any good for that which has no good. Oh how infinitely be men deceived, that venture the loss of God, peace of conscience; loss of Credit, health, estate, loss of all for their lusts. Oh this is a mighty mistake, thou hast ventured the loss
of a great deal of good, for that which has no good at all. Know this day God presents to thy soul the desperate delusions of it, what? wilt thou lose God, Heaven, and Christ, and al for that which has no good? but thus do many venture all the good in God, in Christ, in Heaven, in eternal life; they are laid on the one side as it were, and their lusts on the other; and they will venture the loss of all that good that they may attain the supposed good in sin. What hast thou done Oh Man or Woman; that hast ventured the loss of all good for that which has no good at all, nay all evil in it?
The Fifth Consequence It follows, if there be no good at all in sin, then we ought to make nothing that is good to be any way serviceable to our sin; as thus we must not take the good creatures of God and make them serviceable to our lusts that have no good at all; take not the faculties of your souls and members of your bodies to make them serviceable to your lusts. Oh how do Men and Women abuse the good things of God to make them serve their corruptions. Yea Brethren, there be many that abuse the ordinances of God, the duties of God's worship, the graces of God's spirit, to make them serviceable to their lusts; to serve their pride, and self ends, and self seekings. Do but think of it, if it be a great wickedness to take meat and drink, any of God's good creatures and make them serviceable to thy lusts, Oh how great a wickedness is it to take the graces of God's spirit, working of God's spirit, enlargement in prayer, and following of sermons, and profession of Religion, to make these serve thy lusts that have no good at all in them?
The Sixth Consequence.
Hence (if sin have no good at all in it) follows this; How be they mistaken that make sin their chief good as thousand thousands in the world, their chief good that their hearts are set upon, is, satisfying themselves in some base lust. I put it to your souls this day as in the name of God, what is it that thy heart is set upon as
thy chief Good? is it not that height of wickedness that I speak of?
Such a secret lust thou livest in? that thou venturest thy eternal estate upon? Oh wickedness above measure.
The Seventh Consequence.
Hence followeth this then, That all the time that we spend in a sinful estate is all lost time. Oh look to this you young ones, all the time that you spend in the vanity of your youth is all lost time; and you that have lived til you are old, & a long time in a sinful estate, you have lost all your time. Oh the time upon which Eternity depends is all lost; for you have spent it in the ways of sin, that has no good in it.
The Eight Consequence If sin have no good in it, then all wicked men that live in the ways of sin, are useless members in the world; burdens upon the earth; unprofitable members, that go on in the ways of sin, that neither have nor can have any good.
The Ninth Consequence.
Lastly, if sin have no good at all in it; hence then when there is a temptation to sin there needs no deliberation about it, whether it should be admitted or not; if once thou knowest it to be a sin, thou needest not Reason the condition of admission or not, or what will follow, but presently reject it, without deliberation. Why? because there is no good in it; any thing that has but a little good, we may
(though a greater good be offered) deliberate the business before we accept of the one, & cast off the other, but if there be no good there needs no deliberation,.
If any thing be pronounced to be sin, to be prejudicial to the estate of thy soul, This must not be deliberated upon. Therefore this is a vain plea that men have, what kind of government must we have if this be taken away? First examine if this be evil or not evil that we