The Complaint of a Sanctified Sinner Answered, Verse 10
VERS. 10.
And the ſame Commandement which was ordayned vntounto life, was found to be vntounto me vntounto death.
THis Verſe depends on the former, as a further ſetting forth of the Apoſtles dead ſtate and condition, in reſpect of the Law: for the Apoſtle hauing ſaid in the Verſe before, that on the comming of the Commandement, ſinne reuiued, and he dyed: here he further amplifies that ſtate and condition of his, by making known the proper end and vſe of the Law, which was contrary to that hee found; and hee further ſhewes, that he was indeed as a dead man on the comming of the Commandement, yea, on the comming of the Commandement that was ordayned to another end and purpoſe, that euen the ſame Commandement that was ordayned to life, that being the naturall and proper end and vſe of it, he found to be to him to death. And the ſame Commandement (ſaith the Apoſtle) which was ordayned vntounto life, was found to be vntounto me vntounto death.
So then, here the Apoſtle layes before vsus,
Firſt, the proper and naturall end and vſe of the Law of God, that it was ordayned vntounto life.
Secondly, that he found it to be of contrary vſe to him, that he found it to himſelfe to be to death. And he giues the reaſon of this in the Verſe following.
And the ſame Commandement.] InterpretationThe word Commandement, is doubtleſſe here to be taken, as in the Verſe before; the Apoſtle ſtill going on in the ſame argument and matter: and his meaning is this, And that Commandement that forbids luſt, and condemnes it, euen that ſame Commandement which was ordayned vntounto life, was found to be vntounto me vntounto death. The word (ordayned) we find not in the Text originall, nor any word anſwering to it: for the Text runnes thus, And the Commandement, euen that ſelfe-ſame Commandement that was vntounto life. But indeed it may well be ſupplyed, the Text requiring it as needfull for the right vnderſtanding of it, the meaning being this:
That Commandement that was giuen and appointed of God to this end and purpoſe, namely, vntounto life. The word (Life) here ſignifies not onelyonly eternall life and ſaluation, propounded and promiſed to the perfect doers of the Law of God, euen to ſuch as ſhould perfectly obſerue and doe all things commanded in the Law of God, and auoid all euils therein forbidden, according to that, Leuit. 18.5. Yee ſhall keepe my Statutes and my Iudgements, Leuit. 18.5.which if a man doe, he ſhall then liue in them; I am the Lord. Rom. 10.5.Which is cited by the Apoſtle, Rom. 10.5. where he ſaith, Moſes thus deſcribeth the righteouſneſſe which is of the Law, that the man which doth theſe things, ſhall liue thereby. I ſay, the word (Life) doth not onelyonly ſignifie that life, namely, eternall life and ſaluation, but it ſignifies alſo tranquillity of mind and conſcience, peace and comfort, and the well being of the ſoule in this life: for that is agreeable to the context and preſent purpoſe of the Apoſtle, as I ſhewed Verſe before, when hee ſaid hee was aliue. We are thus to vnderſtand him, that hee was quiet and at peace in himſelfe, he thought himſelfe, in regard of his ſpirituall ſtate, exceeding well and in very good caſe; and ſo indeede the word (Life) is here to be taken, not only for eternall life and ſaluation, but alſo for peace, comfort, tranquillity of mind and conſcience, and the well being of the ſoule in this life.
Was found, that is, of mee my ſelfe, it fell out and it proued to be to me to death, and I found it ſo. Now the word (Death) is here oppoſed to the word life before expreſſed, and it ſignifies not onelyonly eternall death and damnation, but alſo diſquietneſſe, and trouble of mind and conſcience, and a wretched miſcrable caſe in this life. And ſo the meaning of thoſe words (was found) is this; It fell out and proued to be to mee to the diſquiet and trouble of mind and conſcience, and made me liable to eternal death & damnation, and I found it ſo to be to me.
Thus then conceiue we the meaning of the Apoſtle in the words of this Verſe, as if he had ſaid,
And that Commandement of God that forbids luſt, and condemnes it, euen that ſelfe-ſame Commandement that was giuen and ordayned of God, for the good of ſuch as ſhould yeeld perfect obedience to it, euen for the tranquillity of their minds and conſciences, and for the peace, comfort and well being of their ſoules in this world, and for their eternall happineſſe and ſaluation in the world to come, fell out and proued to be to me, to the diſquiet and to the trouble of my mind and conſcience, and made me lyable to eternall death and damnation, and I found it ſo to be to me.
Here firſt obſerue we, that the Apoſtle ſaith, That Commandement of God, euen that ſelfe-ſame Commandement that God gaue and ordayned to life, fell out to him to death, and was found to be to him to the diſcomfort of his ſoule in this world, and to make him lyable to eternall death and damnation in the world to come. Whence we eaſily take vp this concluſion,
That the Word of God, euen that Word that God gaue, and appointed to be a Word of life and ſaluation; the ſame Word becomes to many, a word of death and damnation, and is found ſo to be to many; and that very Word of God, that is by Gods appointment, in the true and proper vſe of it, a Word of life & ſaluation, is found to be to many, a word of death and damnation. The Apoſtle here affirmes it of the Law of God, and it is true alſo of the Goſpell. Though God gaue the Goſpell, and ordayned it for the bringing of men to beleeue in Chriſt, and ſo to life and ſaluation, and it is his arme and power to ſaluation, Rom. 1.16.Rom. 1.16. yet to many it turnes to hurt, euen to their death and damnation: yea, the point may be generall, and may thus be conceiued:
That the ſelfe-ſame things, Doct. 1 The ſame things that by Gods appointment, in the proper vſe of them, are for the good of men, fall out to many to their euill. 2. Cor. 2.16.that by Gods appointment, in the true and proper vſe of them, are for the good of men, thoſe turne to the hurt and to the euill of many, and fall out to many to their euill. And this may be further cleered by many particulars: as,
Firſt, the Word of God, euen the ſweet and ſauing Word of God, that Word that God hath ordayned to bring men to life and ſaluation, that is found to ſome the ſauour of death and of damnation, 2. Cor. 2.16.
So the Sacraments, which by Gods appointment, in the true and proper vſe of them, are ſeales of the Couenant of grace, they proue to ſome to be ſeales of iudgement and damnation.
The holy Angels, by Gods appointment, are miniſtring ſpirits for the good of the heires of ſaluation, Heb. 1.14. Heb. 1.14.And yet they are found to be to many, executioners of Gods wrath and vengeance, as to Pharaoh, to Sancherib, and other ſuch like.
So, wit, honor, commendation amongſt men, riches, and the like, are, by Gods appointment, in the true and proper vſe of them, for the good of men, and yet they are found to many, to be to their euill and to their bane; as Achitophels wit was found to be his ruine, Hamans honor and his aduancement turned to his fearefull downefall; Act. 12.and Herods applauſe giuen him by the people, Act. 12. was turned to his vtter deſtruction: and many find their wealth and their outward proſperity to be their ruine, Pſal. 69.22.Pſal. 69.22. And as Salomon ſaith, Pro. 1.32. Eaſe ſlayeth the fooliſh, and the proſperity of fooles deſtroyeth them.
I might inſtance in many other particulars, and ſhew that the ſame things, that by Gods appointment, in the true and proper vſe of them, are for the good of men, are found to be to the hurt of many, and fall out to many to their euill: and the reaſons of it are theſe:
Firſt, many are not capable of that good, Reaſons. 1 that is to be found in ſuch things as God hath ordayned to be for the good of men, in the true and proper vſe of them, being vnregenerate, Rom. 8.28.and as yet in their naturall ſtate and condition, and being not in couenant with God: for as all things worke together for the beſt, vntounto them that louelove God, euen to them that are called of his purpoſe, Rom. 8.28. So all things worke together for the worſt, to thoſe that are yet vnregenerate; and ſo they are not capable of that good that God ordaynes to be in the true vſe of good things.
Againe; Secondly, many hauehave in their hearts ſuch extreme poyſon, as it poyſons eueryevery thing they meete withall. As a bad ſtomacke turnes the beſt meate into bad humours: ſo their corrupt hearts doe corrupt and poyſon eueryevery thing they hauehave, and eueryevery thing they meddle withall, and they peruert good things, and turne them to a wrong vſe; and the better gifts they hauehave of body, mind, or outward ſtate, the worſe they are, peruerting and abuſing thoſe good gifts. And therefore this wee may reſolue on as a certayne truth, that the ſame things that by Gods appointment, in the true and proper vſe of them, are for the good of men, are found to be to the hurt of many, and fall out to many to their euill and to their hurt.
This being a truth, Vſe 1 it ſerues firſt, to diſcouer to vsus, that many men in the top of their happineſſe, Many men in the top of their happineſſe, are full of miſerie.as they count it, that is, in the midſt of their plenty and ſtore of good things, euen of things good in themſelues, and good in the true and proper vſe of them, are notwithſtanding full of miſery; for why? many times euen thoſe good things that men inioy in abundance, are found to be to their hurt, and to their euill; yea, many times to their bane, and to their deſtruction. For example: men enioy abundance of wealth and outward things, which by Gods appointment, in the true and proper vſe of them, are for the good of men; yet they, through the poyſon of their owne hearts, abuſe thoſe good things to pride, to wantonneſſe, to oppreſſing of others that are not ſo rich as they: and ſo thoſe good things are made inſtruments and meanes of euill to them, and are found to be to them to their hurt, euen to the haſtening of Gods puniſhing hand on them in this world, and, without repentance, to the aggrauating and increaſing of their wo, and iudgement, and damnation in hell: and therefore in the midſt of their happineſſe, (as they eſteeme it) they are moſt wretched and miſerable.
Againe, Vſe 2 is it ſo, that the ſame things, that by Gods appointment, in the true and proper vſe of them, are for the good of men, We are not to reſt in the hauing and enioying of good things.are found to be to the hurt of many and to their euill? Surely, then this muſt teach vsus, not to reſt in the hauing and enioying of good things, whether the good things of this life, or the good things of the life to come, and thinke our ſelues happy and bleſſed of God, if we hauehave and enioy good things: for ſo we may deceiue our ſelues: thoſe good things may be to our hurt and to our euill. And herein many deceiue themſelues; they thinke, if they hauehave good things, they are happy; and if they hauehave abundance of wealth, they bleſſe themſelues, and thinke certainely they are bleſſed of God, and ſticke not ſometimes to ſay, that God hath bleſſed them with ſuch and ſuch things, and they doubt not but that they are in the fauour of God, and it ſhall goe well with them. Poore ſoules! they may deceiue themſelues; thou maiſt hauehave abundance of Corne, Wine, and Oyle, Pſal. 104.15.which indeed are by Gods appointment for the good of men, Pſalm. 104.15. and yet hauehave no true comfort in thoſe things, but find them to be to thy hurt and to thy bane, Eccleſ. 5.12.and reſerued to thee for thy euill, Eccleſ. 5.12. For why? it may be the Lord hath giuen thee wealth, and abundance of outward things, in wrath and iudgement, not in mercy, as thus; Pſal. 17.14.It may be he hath giuen them as thy portion, Pſal. 17.14. and thou art to looke for no other good from his hand, yea, Iam. 5.5.he hath giuen them for thy fatting againſt the day of ſlaughter, Iam. 5.5. for increaſe of thy iudgement & condemnation, and the more thou haſt, the more art thou to be accountable for at the day of Iudgement, and the heauier ſhall be thy iudgement and condemnation: and therefore reſt not in the hauing of good things, & thinke that therefore thou art bleſſed of God. No, no: we are not to reſt in the hauing of good things that belong to life and ſaluation, in hauing the Goſpell and the meanes of ſaluation; thou maiſt hauehave the Goſpell and enioy the meanes of ſaluation, and yet find them to be to thy hurt and deeper condemnation, yea, one day nothing more galling thy conſcience, then the ſweet and comfortable doctrine of the Goſpell.
Aske a conſcience deſpayring of Gods mercy, Note. what comfort it finds in the ſweet promiſes of the Goſpell? and it will tell you, None at all; and therefore wee are not to reſt in the hauing of good things of this life, or belonging to the life to come, and thinke our ſelues happy if we hauehave them: but labour we for a further matter, that thoſe good things may be found to be to our good, that we may find true comfort in them.
How is that, may ſome ſay? Surely, thus, wee muſt neuer reſt, till wee find that wee hauehave part in the merit of Chriſt, and that the good things that wee enioy, are tokens and pledges of GODS louelove towards vsus in and through him.
And ſecondly, we muſt labour for grace in our hearts to make a right vſe of thoſe good things, that wee may vſe them to the glory of God and good of our ſelues and others, and that they may be helps to further vsus in the way of godlineſſe, and to eternall life and ſaluation; and then doubtleſſe we ſhall find them to be to our good and to our comfort.
The next thing that comes to be conſidered, is this, the Apoſtle ſaith, The Commandement was ordayned to life: the proper and naturall end and vſe of the Law of God was life, that is, the Law was giuen of God, and ordayned for the good of ſuch as ſhould perfectly obey it, euen for the tranquillity of their minds and conſciences, for the well being of their ſoules in this life, and for their eternall happineſſe and ſaluation in the Life to come. Hence this point might be ſtood on; I will but onelyonly point at it. Doct. 2
That the perfect fulfilling of the Law of God brings life and ſaluation, Perfect fulfilling of the Law of God brings life and ſaluation.and the way to life and ſaluation is the perfect fulfilling of the Law of God. Howſoeuer no man, ſince the fall of Adam, being but a meere man, is able perfectly to fulfill the Law of God, in his owne perſon, and ſo cannot be iuſtified by the Law in the fight of God, and by the Law fulfilled by himſelfe can come to life and ſaluation, Gal. 3.21. Gal. 3.21.If there had beene a Law giuen which could hauehave giuen life, verily righteouſneſſe, that is, iuſtification, ſhould hauehave beene by the Law. Yet this is a truth, that the perfect fulfilling of the Law, brings life and ſaluation, and the way to life and ſaluation, is the perfect fulfilling of the Law of God: yea, this is ſo true, that Chriſt himſelfe brings none to life and ſaluation, but by his perfect obedience, and by his perfect fulfilling of the Law of God for them; true beleeuers come to life and ſaluation by the perfect fulfilling of the Law of God, not in their owne perſons, but in Chriſt their Head and Sauiour; and hee hauing perfectly fulfilled the Law of God for them, is made righteouſneſſe to them, 1. Cor. 1.30. 1. Cor. 1.30.He is made to ſuch as truly beleeue in him, Wiſedome, Righteouſneſſe, and Sanctification and Redemption.
For indeed both the Law and the Goſpell, How the Law and the Goſpell agree, and how they differ.in the generall matter of them, require iuſtice and righteouſneſſe to ſaluation, therein they conſent and agree. But here is the difference; the Law requires righteouſneſſe inherent and perſonall, and the Goſpell, that requires righteouſneſſe imputed, righteouſneſſe inherent in Chriſt, and made ours by apprehenſion and application of faith: and ſo it is a truth, that the way to life and ſaluation, is the perfect fulfilling of the Law of God, and Chriſt iuſtifies true beleeuers, not onelyonly by his death and ſuffering, freeing them from the guilt and puniſhment of their ſinnes, but alſo by his perfect fulfilling of the Law of God for them, by his actiue obedience. Let it ſuffice to hauehave touched that in a word.
The point I will ſtand on a little further offered to vsus from hence, that the Law was giuen of God, and ordayned for the good of ſuch as ſhould perfectly fulfill it, namely, for the tranquillity of their minds in this life, and for their eternall happineſſe and ſaluation in the life to come, is this:
That there is much comfort in doing the Will of God, Doct. 3 and in yeelding ſound & ſincere obedience to the Commandements of God, There is much comfort in yeelding ſound and ſincere obedience to Gods Commandements.howſoeuer true beleeuers cannot in time of this life perfectly fulfill the Law of God, according to the exact rule and iuſtice of it in their owne perſons, yet doubtleſſe they fulfill it in Chriſt, Chriſt hauing fulfilled it for them; and their ſound & ſincere obedience to the Lawes & Commandements of God, yeelds to them a proportionable comfort, euen ſound and true peace, and tranquillity of minde and conſcience in this life, and aſſurance of eternall comfort, happineſſe and ſaluation in the life to come; the Law of God is giuen and ordayned for the good of ſuch as perfectly fulfill it; both in this life, and in the life to come.
Now true beleeuers perfectly fulfill the Law of God in Chriſt, as they are one with him by faith, and in their owne perſons they yeeld ſound and ſincere, though not perfect obedience to the Will of God reueyled in his Word, and that which is lacking and defectiue in their obedience, is ſupplyed by the perfect righteouſneſſe of Chriſt: and ſo, without queſtion, it yeelds to them much comfort, peace, and tranquillity of mind and conſcience in this life, and certayne aſſurance of eternall happineſſe and ſaluation in the Life to come, and the Lord hath promiſed ſo to reward it; and for this we hauehave further plaine euidence and teſtimony of Scripture.
Pſal. Pſal. 19.11.19.11. Dauid ſaith, that in keeping the iudgements, that is, the Lawes and Commandements of God, There is great reward. Heb. 6.9, 10, 12.Heb. 6.9. ſaith the Author of that Epiſtle, We are perſwaded of you ſuch things as accompany ſaluation. Then Ver. 10.11. he ſubioynes, For God is not vnrighteous, that he ſhould forget your worke and labour of louelove, which yee hauehave ſhewed towards his Name, in that yee hauehave miniſtred to the Saints, and doc miniſter your doing of good duties. And we deſire that eueryevery one of you doe ſhew the ſame diligence, to the full aſſurance of hope vntounto the end. 2. Cor. 1.12. 2. Cor. 1.12.ſaith the Apoſtle, This is our reioycing, the teſtimonie of a good conſcience, that in ſimplicity and godly pureneſſe, and not in fleſhly wiſedome. As if hee had ſaid, This yeelds vntounto vsus much comfort and matter of great reioycing, that our hearts witneſſe with vsus, that we hauehave behaued our ſelues in ſimplicitie and godly pureneſſe, and in all holy obedience to the Will of God, in doing our dutie: and to this purpoſe is that, Deut. 30.15, 16. Behold, ſaith MOSES, Deut. 30.15, 16I hauehave ſet before thee this day life and good, death and euill: In that I command thee this day to louelove the Lord thy God, to walke in his wayes, and to keepe his Commandements and his Ordinances, and his Lawes, that thou maiſt liue and be multiplyed, and that the Lord thy God may bleſſe thee in the Land, whither thou goest to poſſeſſe it. Theſe and many other teſtimonies of Scripture doe make this a cleere truth, That the ſound and ſincere obedience of true beleeuers to the Will of God reuealed in his Word, to the Lawes and Commandements of God, yeelds them much comfort, much peace and tranquillity of minde and conſcience in this life, and certaine aſſurance of eternall happineſſe and ſaluation in the life to come: and the reaſons of it bee theſe:
Firſt, Reaſons. 1 their ſound and ſincere obedience to the Commandements of God, is a fruit of their true iuſtifying faith, and the end of that faith is eternall life and ſaluation. 1. Pet. 1.9. Receiuing the end of your faith, 1. Pet. 1.9.euen the ſaluation of your ſoules.
And ſecondly, God hath bound himſelfe by his promiſe, of his mercy, to reward the holy obedience of his children, and not to let the leaſt good duty done by them, to goe vnrewarded. Mat. 10.42. Mat. 10.42.The giuing of a cup of cold water ſhall not loſe his reward. And therefore it is as poſſible that God ſhould lye, or deny Himſelfe, which is altogether impoſſible, as that true beleeuers, yeelding ſound and ſincere obedience to the Commandements of God, ſhould fayle to finde much comfort, peace and tranquillity of minde and conſcience in this life, and certaine aſſurance of eternall life and ſaluation in the life to come.
This truth ſerues firſt to anſwere an old rotten cauill of the wicked and prophane, Vſe 1 A cauill of the wicked againſt Gods children anſwered. Malac. 3.14.againſt Gods children and ſeruants, euen that cauill that was rife and common in the dayes of the Prophet Malac. 3.14. We there finde that the wicked of his time ſayd, It is in vayne to ſerue God: and, What profite is it that we hauehave kept his Commandements, and that we hauehave walked humbly before the Lord of hoaſts? And this is the very ſpeech and language of many wicked perſons in theſe our dayes. Many wicked perſons, ſeeing Gods children carefull to keepe good conſcience in all things, and that they hold on a ſtrict courſe in holineſſe and in all good duties, and in yeelding obedience to the Commandements of God, and that they will not lye, nor ſweare, nor breake the Sabbath, nor giuegive themſelues liberty (as they doe) to follow after the pleaſures and profits of the world; commonly they open their mouthes wide againſt them, and thus they cauill againſt them with a kinde of inſulting ouer them; Oh, ſay they, what good comes of your ſtrict and preciſe courſe of life? what are you the better for it? are you better then wee that are not ſo ſtrict as you are? Nay, doe you not ſee that we thriue and proſper, and come forward in the world, and you thriue not, but are croſſed in your dealings? and are yee not hated and contemned of all? doe not you loſe many a ſweet morſell, and many a penny, and many a pound that you might hauehave, if you would doe as others doe? And I pray you then, what good get you by your ſtrict courſe of life?
Thus commonly the wicked and prophane hauehave their mouthes opened againſt Gods children, in reſpect of their care to doe the Will of GOD, and to obey him in all his Commandements.
Now the Doctrine deliuered affoords to Gods Children an anſwere to this cauill: thus they may anſwere them and ſtop their mouthes, they may tell them, and that truely,
That they finde much good by their holy courſe of life, and in yeelding ſound and ſincere obedience to the Commandements of God: for why? it yeelds them much tranquillity of minde and conſcience; it yeelds them much peace and comfort, yea, ſuch peace of minde and conſcience, as paſſeth all vnderſtanding, and it yeelds them certayne aſſurance of eternall life, happineſſe, and ſaluation of their ſoules and bodies in the Kingdome of heauen. And is that no matter of benefit? Can they then bee ſaid to get no good by their holy courſe of life? Oh! the good and profit of it is vnſpeakable, farre ſurpaſſing the good that comes of ſiluer, gold, or all riches: and this may ſilence the wicked, and ſtop their mouthes, cauilling againſt Gods Children.
Againe, the doctrine deliuered, Vſe 2 ſerues as a notable ground of comfort to Gods Children in time of their greateſt trouble and diſtreſſe: Comfort to Gods children in their greateſt diſtreſſe.For what though they be troubled and vexed in the world, they are hated, contemned of all, they vndergoe many wrongs and much hard meaſure at the hands of the wicked, yet they may be a comfort to them, and cheere vp their hearts, that howſoeuer they are troubled without, and there is nothing but warre without, yet they hauehave peace within, their ſound and ſincere obedience to the Commandements of God, yeelds them tranquillity of minde and conſcience, and certayne aſſurance that their end ſhall be happineſſe and peace, as it is Pſal. 37.37. we reade Iſai. 38. Pſal. 37.37. Iſai. 38.3.that when good King Ezekiah had receiued the ſentence of death in himſelfe, this was his comfort, Ʋerſ. 3. that he had walked before the Lord in truth and in a perfect heart, and had done that which was good in his ſight.
And ſo Gods children, in time of their greateſt trouble and diſtreſſe, yea, when the pangs of death are on them, may cheere vp their harts with the remembrance of this, that they hauehave walked before the Lord in truth and in a perfect heart, and done that which was good in his ſight; that will fill their hearts full of ſweet comfort.
The Law, as the Apoſtle ſaith, was ordayned to life. And they ſhall find, that their ſound and ſincere obedience to the Commandements of God, duely conſidered, will put life into them when they are halfe dead, it will reuiue their ſpirits, and cheere vp their hearts, giuing them peace and comfort in this life, and aſſurance of ſaluation in the life to come. Let Gods children thinke on this in their greateſt troubles, let them be conſtant in well doing, and not be daunted; and when their Lord comes and ſinds them ſo doing, they ſhall be bleſſed of him, and he ſhall make them Rulers ouer all his goods, Matth. 24.46, 47. Let all Gods children thinke on that to their comfort.
One thing yet remaynes to be noted in this Verſe, namely this; The Apoſtle ſaith, The Law which was ordayned to life, proued to be to him to death, and he found it ſo; he looking into the Law of God, it diſcouered to him his ſinne, and withall it wounded his heart and conſcience on the ſight of his ſinne, and he found that it did ſo.
Thus it muſt be with vsus, Doct. 4 when we looke into the Law of God, The Law muſt not only bring vsus to a ſight of our ſinnes, but alſo ſinite our heart with ſorrow for them. Act. 2.37.and examine our ſelues by that; we are not only thereby to come to a ſight of our ſinnes, but on the ſight of them, wee are to finde our conſciences and our hearts ſmitten thorow with ſorrow for them, as they, Act. 2.37. on the ſight of their ſinnes were pricked in their hearts, they were wounded in their ſoules. It is ſaid, that DAVIDS heart ſmote him when hee had numbred the people, 2. 2. Sam. 24.10.Sam. 24.10. So muſt it be with vsus on the ſight of our ſinnes; Vſe. we muſt find our hearts ſmitten and wounded, we muſt ſee our ſelues vnderunder the curſe of the Law, lyable to all plagues and iudgements in this life, and to euerlaſting perdition in the life to come, and ſo hauehave our hearts thorowly humbled for our ſinnes.
Many faile, and are defectiue in this; they content themſelues with ſome generall ſight and ſenſe of ſinne, and with ſome light and vaniſhing touch of conſcience, cauſing them to ſend out a naturall ſigh or ſob, but their hearts are neuer truely preſſed and broken by the exceeding waight and burden of any one ſinne: wee muſt find our hearts wounded, broken, and thorowly humbled on the ſight of our ſinnes: and vnleſſe on the ſight of our ſinnes we be brought to a feeling of our owne deſerued damnation, wee are not capable of the grace of Chriſt to ſaluation.