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but fin is ugly in itself, and in the eye of God and holy angels,
H. The second thing was; To compare the pollution of fin, and the guilt of sin together.
1. The pollution of fin hath a reference to the command and precept : the guilt of sin hath a reference to the threatening and execution, God injoins us to do so and fo; we do it not : or he forbids us to do, and we do it: here is the train, blot and pollution of fin; being a deformity of soul, and contrariety to the law of God. The pollution of lin hath a relation to the command; the guilt of sin looks to the function : whoever fins fall die, shall be punished ; guilt looks to that,
2. The pollution of fin looks more direcily to the holiness of God; the guilt of fin hath a relation to the justice of God. The pollution of fin is the direct opposite to that purity that is in him; it is a direct contra. riety to his holiness : but guilt looks to the justice of God,, which chains the moral evil and the penal evil together.
3. Though guilt of itself, properly speaking, cannot be said to be a good thing, it being evil to the rebel and criminal ; yet it is a good thing that fun should be punished with suffering, and misery and hell : it is the emanation of God's justice and sanction of his law, and obligation upon the rebel, to give God as much glory by his suffering, as he robbed him of by his fin. This guilt in a manner brings all into order again. The pollution of fin breaks the order of the universe : that mo. ral dependence, that the intellectual reasonable world had upon their Maker, is broken by the pollution of fin: but guilt, by punishment, brings all into order again ;. while either the guilty man suffers in his own person, which, alas ! he can never fully do ;. or his guilt is. transferred upon a Surety.
4. The pollution of fin is inseparable from it. Tho" sin be pardoned, it is still pollation : but guilt may be separate from sin. There may be sin without guilt in two respects. (1.) When God gives a law, and adds no fanction with it: as the greatest of our divines assert,
• That "That a law may be without a sanction.' (2.) When pardon comes and takes away the guilt. I say, sin may be where there is not guilt : as in the case of the par: doned finner, who is no more liable to the punishment due to sın. And guilt may be where there is no sin, as in the case of Christ, who had no sin of his own, yet, as Surety, was liable to the punishment of all the fins of an elect world. But though, I say, guilt is separable from sin, yet the pollution of fin is inseparable from fin; the very nature of fin must be destroyed, ere it can cease to be a pollution,
III. The third thing was, To speak of the nature and qualities of this pollution. As to the nature of this pollution, there are two words I would say concerning it. There is in it a, privation, or want of that beauty, which the foul had, when the image of God was upon it: it is a want of conformity to the holiness and beauty of God's nature and law. There is also in it a positive foulness and defiledness of mind and conscience; an introducing of the image of the devil; yea, a deformity of soul, body, and conversation. But this will further appear from the properties of this pollution; and therefore, as to the qualities of it,
I. It is a natural pollution; “ Who can bring a clean thing out of an unclean! no not one. Whatsoever is born, of the flesh is flesh." Adam, after his apostacy, begat a child after his own likeness : had he stood, he would have had children after God's image; but having fallen, he begat a fon after his own image. This is natural :: “ In fin was I conceived (says David); and in iniquity did my mother bring me forth,” Psalm li. 5.
2. It is a deep and indelible pollution: it is of a crim. fon hue, Ila. i. 18. It is like the blackness of the Ethio. pian, and the spots of the leopard; much nitre and soap. cannot purge it away, Jer. ii. 22. The deluge of water: did not wash it away from the earth : the fire that came. down upon Sodom did not burn it out. The fire of hell to eternity will not take away the stain of fin out of the fouls that shall be there. It is deep; nothing but the blood of God can wath it away.
3. It is universal ; it hath invaded all the faculties of the loul, and set up its trophies of victory in all the powers thereof. The underltanding is polluted with ignorance, darkness, error, enmity, and prejudice ; in the will, there is a contrariety to God's will, a rebellion, a contempt ; in the memory, a forgetting of God; all his favours to us are written like characters in the fand; the conscience itself, God's depnty, is defiled; “ To the pure all things are pure ; but to the impure and unclean, even the very mind and conscience is defiled.” This witnefs is bribed to favour the rest of the polluted faculties. Soul and body are contaminated; we read of the filthi. pels of the fesh and spirit, 2 Cor, vii. I.
4. It is a diffusive and infectious pollution ; a spread. ing gangrene. All the children of men are overspread with it, and defiled. The whole man is over-run, It spreadeth itself to our best duties : all our acts of obe. dience are thereby rendered like filthy rags; like a men. firous cloath. It infects others that are near the polluted finner. It is hard to be in the company of a man that hath the plague, and not to be infected : Even so, it is one of the hardest things in the world to be witness to fin, and companions to wicked (inners, and not be infected : u Can a man take fire in his bosom, and not be burnt?” Yea, it infects the very timber and stones of the house where the man lies; hence they are said to cry out against him. Yea, it infects the very ground on which he treads. Yea, the whole creation groans and travails in pain, because of the sins of men.
5. It is a growing and increasing pollution : “ He that is filthy, let him be filthy ftill ;” that is, more filthy, Rev. xxii, 1], " Evil men and feducers wax worse and worse,”? 2. Tim, ii, 13. Sin, once given place to, makes gradual and successful advances upon the finner.
6. It is a mortal pollution, a deadly pollution: “I said unto thee, when thou wast in thy blood, Live: yea, I said unto thee, when thou wast in thy blood, Live.” The doubling of the expression, thews the deadly nature of the pollution; “ In the day when thou wast born, thy na. vel was not cut, neither wast thou washed in water to supple thee; thou waft not falted at all, nor swaddled at all:
No eye pitied thee, to do any of these offices unto thee, to have compassion upon thee; but thou wast cast out into the open field, to the loathing of thy person in the day that thou wast born. And when I paffed by thee, and saw thee polluted in thy blood, I said unto thee, when thou wast in thy blood, Live; yea, I said unto thee, when thou wast in thy blood, Live," Ezek, xvi. 4, 5, 6. A new-born child, expofed in that case, would soon expire. Oh! but sin puts confusion amongst men; it puts fire into hell ; it puts rotienness in the grave : it was only he that went to the grave without fin, that rose without corruption : yea, fin put wrath in the heart of God against man. It is a mortal, deadly, destructive pollution.--Many other dismal qualities of it might be affigned ; but I proceed,
IV. To the fourth thing proposed, which was, ta few how this pollution is conveyed into the world, and from one to another. This is a great mystery, and we must be modest on it. Let us only consider then shortly these two things about it.
I. That Adanı, once being polluted himself, he cannot but beget a polluted child : hence we read, Gen. v. 3. that he begat a son in his own likeness, after his image, An Ethiopian begets an Ethiopian; and a blackamoor begets a blackamoor: " That which is born after the fleih is flesh,” John iii. 6.
2. Consider, when God makes the foul of a man of Adam's race, he looks upon him as a branch and piece of the old Adain; of the old rebel and apoftate, to which he gave' original beauty, and made it like himself, the glorious work of his hand : but it soon deformed itself. Now, when he makes the faculties, the mind, the will, he goes no further in making them : he does not concreat the original beauty he once gave to man; he is un. der no obligation to restore what they threw away. Indeed, the elect foul, in the day of conversion, gets all restored to advantage, by the Lord Jesus Christ; “ Then he restores that which he took not away,” Pfal. lxix. 4. As he restores the favour of God in justification ; so the image of God in sanctification; not till then.
V. The fifth thing proposed was the application of the subject; which we shall essay briefly in several uses.
Ist, By way of information. If sin be such a polluti. · on and defilement, then hence fee,
1. Why sin keeps men out of heaven. Sin stands di. rectly opposite to the rectitude of God's holy nature; it is that abominable thing which he hates : and it is a pofitive law of the God of heaven, that nothing that defileth can enter into the heavenly Jerusalem. And therefore fin, considered in its own nature, as exceeding sinful, excludes from the presence of God.
2. See what matter of humiliation, before God, we have: we should ly down in our shame, and our confusi. on cover us, crying out, Unclean, unclean; humbled to the dust. · Alas! what an unreasonable thing is pride! To see a proud finner is as ridiculous a thing, as to see a man vain, with a contagious diftemper, boasting of bodily comeliness.
3. See hence the dreadful infatuation of the most of the children of men, that are in love with fin, for as filthy as it is : yea, the doleful state of all men by nature. It is a vile state ; a state of pollution : it is a fiate of separation from God; a state of enmity to God, the chief good ; and mad love to fin, the chief evil and pol. lution. Whence is it that the world are in love with dung and filth? Surely it proceeds from blindness of mind: men do not see the evil of sin. It proceeds from unbelief, the power of unbelief; men do not credit the account given of it in the word. It proceeds also from the fair and pleasant varnish that the devil puts upon
3. Hence see the miserable condition of these who are under the total power of fin, and never had the pollution of it washed away: why, it renders you abominable in the fight of God, who is of purer eyes than to behold evil: abominable in the fight of all good men, “ In whofe eyes a vile person is contemned,” Psal. xv. 4. : in the fight of good angels ; they cannot but loath iniquity, being such spotless and holy creatures : yea, abominable in your own eyes; if ever God open them, you will