Chap. 7 sin in it self opposite to God, shewed in five things
the Soul to feel sin to be most evil where it is most evil; to be the greatest burden where it is most weighty. This Point I say has more power in it than any other; therefore let me set upon this, and see how I make this good, That sin is most opposite to God the chief good. There be these four things discover the truth of this.
First, sin in its own Nature, is most opposite to the Nature of God.
Secondly, sin in the Working of it, is a continual working against God. The Nature of sin is opposite to God's Nature, and the working of sin is most opposite to God.
Thirdly, sin, it does wrong God more than any thing else.
Fourthly, Yea, sin strikes at the very Being of God so far as it can do.
So then let us sum it up again: That which in its own Nature is most opposite to God, 2ly That which in its working, is continually working against God, 3ly That we do most wrong God, and 4ly That which strikes at the very Being of God Himself, that must needs be the greatest evil: but so does sin.
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 does.
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 clear 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 has nothing but sin contrary to him
(take it so•) therefore it must needs be opposite; for God has nothing contrary to His own Nature but sin, it is the only contrary, the only opposite 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 God's nature but only sin; God has 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 contrariety to Him: but sin is neither from Him, nor by Him, nor for Him; but that is directly contrary unto
Him: therefore 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 God's 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 poison, that if one drop of it should come into the ocean, all the whole ocean would be at an instant poisoned; yea, all destroyed and annihilated in one instant; you would say that were a very fearful poison. If a drop of poison should be so poisonous, that if one drop of it got into Heaven, that then presently the sun, moon, and stars would fail down, and be annihilated; you would say this were a
venomous poison. 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: Therefore (also) we ought to have holy thoughts of God, seeing sin is so infinitely contrary to his
Nature.
3. So opposite 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 said in Amos 3. 6.
Is there any evil in a City and the Lord has 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 does it, yea (said 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 hell,
God will own; God will say I have done it, and I am the Author of al the torments of al the damned in hell; 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 committed 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 thoughtest 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 (said a wicked man) many Ministers cry out of sin that it is very grievous, but I hope God will give liberty to my ways 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 ways, God must cease to be God, God would be God no longer.
Quest. Why? How does this appear?
Answ. This is the reason of it: because then God were not infinitely holy, and holiness is God's Being; and if God be not infinitely holy, he is not God at all, but ceases to be presently. Which is impossible, and blasphemous to think.
5. Such is the evil of sin, so opposite to God's Nature, that if God did not hate sin as much as he does, 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 does hate it, if it could be conceived that God could but hate sin somewhat less than he does (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 does.
Quest. Why? How does 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 does, 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 God's 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 does not hate it so much as they say.
Oh! Brethren take heed of this opinion, for if God should hate sin less then he does, 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 God's 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 does, 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