The Deception of Sin

I’ve been reading a lot in Ralph Venning’s book lately and thought this was worth sharing…

It is impossible to count up all the ways in which the deceitful hearts and sins of men abuse them. I will, however, give a few examples as a warning to sinners and a witness against sin, and so conclude this section of our book.

(1) Sometimes sin persuades us that such and such a thing is not a sin, though it looks like a sin. Thus the Devil dealt with Eve in the beginning and so deceived her. She was a little suspicious and shy, that what the Devil urged her to do was evil, but he cunningly insinuated that however it seemed to her, yet it was not so. In this way the pride and wantonness of people is maintained–that though these things appear to be evil, they are not evil. But, alas, it is the next thing to being a sinner to look like a sinner; appearance in good is too little and in evil it is too much. It is a very hard thing to look like a sinner and talk and dress like a sinner and not to be one. It is more than likely that what the Devil grants to be like a sin, is a sin. Those who are persuaded otherwise are deceived by him, as Eve was. If we like the picture, the odds are great against us not liking the thing. Though an idol is no God, nor even like him, yet God has utterly forbidden graven images for they are of the Devil’s carving.

(2) Sin would persuade that what may be sin in another cannot be sin in you, all things considered, because you are necessitated. For example, a poor man is forced to steal. But no man is necessitated to sin, even though under necessity; sin is sin in any or in all. Though temptations may mitigate and excuse somewhat, yet they cannot excuse totally from its being a sin, and they cannot un-sin sin.

(3) It is one sin only, and this only once, says Sin. But if sin is good, why only once, and if evil, why once? One sin though committed but once is one and once too much. Besides when the Serpent’s head is in, it is hard to keep out the whole body; one makes way for the other. It is almost impossible to sin once and only once.

(4) It is only a little one, says Sin. But that which is against a great God and deserves so great a punishment as death cannot be a little sin; for the wages of sin and of every single sin is death (Romans 6.23).

(5) It is in secret and no-one will see it, says Sin. But this is a cheat, for it is impossible to sin so secretly but there will be at least two witnesses. God and conscience know all the sins that man can commit.

(6) Yes, but you will hate it and dread it ever after, says Sin. Thus some go to Mass to show their distaste of it, and to plays to see the folly of them. But who would be a burnt child to learn to dread the fire? Such costly experiments may indeed cost us the loss of out souls. It is dangerous to meddle with that which is an appearance and may be an occasion of evil, and much more to parley and tamper with sin itself.

(7) But I promise you that you shall gain by it, says Sin. You will have so much profit, so much pleasure and so much honour. Sin’s gain is loss, however; for he who gains even the world by sin pays too dearly for it. It means the loss or at least the hazard of his soul. The pleasures of sin are grievous, and its honours are disgraces and shame. Did not our first parents find it so, and do not we (Romans 6.21)? The precious substance promised by sin ends in a pernicious shadow, and the spoils we get by sin only spoil us. Sin promises like a God but pays like a Devil. Sin tells us that we shall not die but live like gods, but we find nothing but death and such a life as they have in Hell. Sin’s performance is altogether contrary to its promises; it promises gold and pays dross. If any man, then, has a mind to have true miseries, let him pay heed to sin’s false promises.

(8) But others do it, says Sin, and why may not you? It is not what others do, however, but what they ought to do that we are to follow. We must not follow any man or a multitude of men to do evil. If others will risk their damnation, what is that to us? It will be no comfort to have had companions in sin and to meet them again in Hell.

(9) But you have only to repent, says Sin, and God will forgive you. To this we must say that he who promised forgiveness to them that repent has not promised repentance to them that sin. Besides, even if sin were to cost no more than repentance, anyone in his right mind would be loath to buy repentance at so dear a rate; for repentance, though it may free them from greater, puts men to more grid and pain than ever sin could afford them pleasure.

(10) Yes, but you have escaped well enough hitherto, says Sin. No evil has befallen you. If this is so, however, it may be so much the worse for us. Not to be punished may be the worst punishment (Isaiah 1.15; Hosea 4.14,17). What will it cost if God does awaken me, and if not, what will it cost when God shall damn me?

(11) It is only your infirmity, says Sin. You cannot help it. Tell sin that this is a thing that none but fools and children can accept. Besides, to plead for infirmities is more than an infirmity. That which is only an infirmity today may become a disease tomorrow, if not prevented. Once the will is engaged, it is past an infirmity and has become a sin.

Now if these and other arguments do not succeed, then Sin speaks more openly. It says, there is no such thing as sin. There is no difference between good and evil. As all things come alike to all, so all things are alike. And also, says Sin, evil is good in God’s sight, or he would judge it (Malachi 2.17); his silence makes you think that he is such an one as yourself (Psalm 50.21). But tell Sin that this defeats and refutes itself and proves nothing so clearly as that sin is exceedingly sinful. If there is no sin, and no difference between good and evil, to what purpose are these different words used by Sin to prove that there is no difference? To say that it is only in imagination and not real is to deny that there is any such thing as sense and conscience, which every man admits, and no-one can deny without denying himself and God. Between good and evil there is more difference than between light and darkness, life and death, ease and pain, food and poison, and these are real, and not differences made by our fancy only. That all things come alike to all is not always true; there are contrary examples. To say that all things are alike is never true but is a manifest contradiction. To say that evil is good in God’s sight and that he is such an one as a sinner is to deny God to be, for if he is not good and just, he is not God. But this bespeaks man to be woefully ignorant, for the flood which drowned the old world, the fire which fell from Heaven on Sodom, the judgments which God executes in the earth continually, witness that God is displeased with and the avenger of sin, just as his giving us rain from heaven and fruitful seasons is witness that he is good and does good. The fact that his sun shines and his rain falls on the unjust as well as on the just is to persuade men of his goodness which calls for repentance and which also witnesses that sin is evil.

But if sin were not exceedingly sinful, what need would it have to use all these tricks and subterfuges? If it and its deeds were not evil, why does it seek to avoid the light? Why, like a maker of counterfeit money, does it put the King of Heaven’s stamp on its base metal? Why does Jacob call himself Esau and counterfeit his brother if sin were not abominable? Why did the Gibeonites pretend to have come from afar if they did not wish to be unknown? If sin were not false and a robber, why does it creep in unseen, climb up a narrow way and avoid the door? Why does it flatter and deceive? Why does it never keep its promises, but break all it ever made? It is because it is sinful sin.

- Ralph Venning, The Sinfulness of Sin.