Sin

Sin
155. If we would make it evident that our conversion is sound we must loathe and hate sin from the heart; now a man shall know his hatred of evil to be true, first if it be universal. He that hates sin truly hates all sin. Secondly, where there is true hatred it is fixed; there is no appeasing it, but by abolishing the thing it hates. Thirdly, hatred is a more rooted affection than anger; anger may be appeased, but hatred is against the whole kind. Fourthly, if our hatred be true, we hate all evil in ourselves first, and then in others. He that hates a toad would hate it most in his own bosom. Many like Judah are severe in censuring others but are partial to themselves (Genesis 38:24). Fifthly, he that hates sin truly, hates the greatest sin in the greatest measure; he hates all evil in a just proportion. Sixthly, our hatred is right if we can endure admonition and reproof for sin and not be enraged with him that tells us of it; therefore those that swell against reproof, hate not sin; only with this caution, it may be done with such indiscretion and self-love that a man may hate the reprover's proud manner. In disclosing our hatred of sin in others, we must consider our calling; it must be done in a sweet temper, reserving due respect to those to whom reproof is offered, that it may be done out of true zeal, and not out of anger nor pride.
156. There are some sins that let Satan loose upon us. Such as first, pride. We see it in Paul, "And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure" (2 Corinthians 12:7). Secondly, conceitedness and presumption, as we may see in Peter. "Peter answered and said unto Him, Though all men shall be offended because of thee, yet will I never be offended" (Matthew 26:33). Thirdly, security, which is always the forerunner of some great punishment or great sin (which also is a punishment) as we see in David. Fourthly, idleness: it is the hour of temptation when a man is out of God's business. Fifthly, intemperance, either in diet or otherwise. Therefore Christ commands us to pray and watch, and keep to sobriety in the use of created things. Sixthly, there is a more subtle intemperance of passion. In whatever degree we give way to wrath and revenge and covetousness, in that degree Satan has advantage against us. Seventhly, when a man will not believe and submit to truths revealed, though likewise natural truths. Therefore "God gave them up unto vile affections" (Romans 1:26), because they would not cherish the light of nature, much more when we do not cherish the light of His grace.
157. Christians find their corruptions more offensive to them than when they were in the state of nature, and therefore it is that they think their state is not good, but corruption boils more because it is restrained.
158. As the woman in the law, when she was forced by any man, if she cried out was then blameless; so if we unfeignedly cry unto Christ and complain of our corruptions that they are too strong for us, this will witness to our hearts that we are not hypocrites.
159. After a gracious pardon for sin, there are two things remaining in us, infirmities and weaknesses. Infirmities are corruptions stirred up, which hinder us from good and excite us to evil, but yet they are so far resisted and subdued that they do not break forth into action. Weakness, this appears when we suffer an infirmity to break out into act for want of watchfulness, as if a man be subject to an angry temper; when this is working disturbance in the mind it is infirmity; but when for want of watchfulness it breaks forth into action then it is weakness. These diseases are suffered to attend us to remind us frequently of the bitter root of sin, for if sin did not sometimes break forth we should think our nature perfectly cured. Who would have thought that Moses, so meek a man, could have broken out into passion? We see it also in David and Peter and others, and this is to show that the corruption of nature in them was not fully healed. But there is this difference between the slips and falls of God's children and of other men, when other men fall, they settle in the mire, but when God's children fall, they see their weakness, they see the bitter root of sin, and hate it the more, and are never at rest till it be cast out by the strength of grace and repentance.
160. There is through sin venom and vanity in everything (without grace) wherewith we are tainted, but when grace comes it removes the curse and takes out the sting of all evil, and then we find a good even in the worst.