The Complaint of a Sanctified Sinner Answered, Verse 11
VERS. 11.
For ſinne tooke occaſion by the Commandement, and deceiued me, and thereby ſlue me.
IN this Verſe the Apoſtle giues the reaſon of that he ſaid in the Verſe foregoing, that the Commandement fell out to be to him to death, and hee makes knowne, that the cauſe of that was his own corruption and ſinne, and hee cleeres the Law in that reſpect, and hee ſhewes that the Commandement was not the proper cauſe of death to him, but only an occaſion, and that occaſion was thence taken, and none giuen, Sinne tooke occaſion by the Commandement, and thereby ſlue him: and withall he ſhewes how, and by what meanes ſinne taking occaſion by the Commandement, did by the Commandement ſlay him, namely, by deceiuing him. Sinne, ſaith he, tooke occaſion by the Commandement, and deceiued mee, and ſo by the Commandement ſlue me.
Here then is laid before vsus, that the Law only occaſionally ſlue the Apoſtle, and that the proper cauſe of it, that the Commandement fell out to be to death to him, was his owne corruption. And ſecondly, that his owne corruption taking occaſion by the Commandement, deceiued him, and ſo by the Commandement ſlue him. In theſe two things ſtands the general matter of this Verſe, For ſinne tooke occaſion by the Commandement.
Theſe wordes wee hauehave, Verſ. 8. where I ſhewed the meaning of them: therefore I will not now ſtand on eueryevery word particularly; we are thus to conceiue them, as if the Apoſtle had ſaid, InterpretationFor the corruption of my nature, being ſtirred vp by the knowledge and due conſideration of that Commandement of God, that forbids luſt, and condemnes it, though no occaſion was giuen from that Commandement, yet the corruption of my heart tooke occaſion on that Commandement to be ſtirring and working, and thereby deceiued me.
Theſe words (Deceiued me) are diuerſly expounded. Some would hauehave the word (Deceiued) to be vnderſtood not of ſinne it ſelfe, but of the knowledge of ſinne, and the meaning to be this, that at length the Apoſtle perceiued, how farre he had beene deceiued, and came to know how farre he had beene led out of the way by ſinne. But indeed that is a forced Expoſition, and it offers violence to the Text and to the drift of the Apoſtle. The word (Deceiued) rather points out the proper effect of ſinne, taking occaſion by the Law, which is to deceiue; and that we may rightly vnderſtand it, know, the word here rendred (Deceiued) comes from a word that properly ſignifies to ſeduce, or to draw out of the way by enticement, by perſwaſion, or by inſinuation; as a Thiefe ſometimes perſwades a Traueller to leaue the ordinary way in which he is going, and to take ſome by-path, inſinuating with him, and perſwading him it is better, more eaſier, or more pleaſant for him, and ſuch like. And in this ſenſe we find the word vſed, Epheſ. 5.6.Epheſ. 5.6. where the Apoſtle ſaith, Let no man deceiue you with vaine words. As if hee had ſaid, Let no man ſeduce you, and draw you out of the way, to the committing of thoſe ſinnes before named, perſwading with you that there is no ſuch danger in them, as I tell you of: his words are but wind, they are vaine wordes. Certainely theſe ſinnes pull downe the wrath of God on the children of diſobedience. I et no man therefore perſwade you to the contrary, and ſo deceiue you. That is the proper ſignification of the word; and ſo the meaning of the Apoſtle in this place is this, as if he had ſaid,
Sinne tooke occaſion by the Commandement, to be ſtirring and working in me, and inticed me, and perſwaded with me, not to obey the Commandement of God, but rather to yeeld to the luſts of mine owne heart, and to fulfill them, as things farre better and more pleaſant, yea, it inſinuated with me, that the more the things were forbidden and condemned, the more ſweet and the more pleaſant would be the doing of them, as it is Pro. 9.17. Pro. 9.17.Stollen waters are ſweet, and hid bread is pleaſant. And by this meanes it drew mee out of the way of obedience to the Commandements of God, and to the committing of ſinne, and ſo deceiued me, and thereby ſlue me. (Thereby) that is, by the ſame Commandement.
Sinne tooke occaſion by the Commandement, and deceiued me, and by the ſame Commandement ſlue me. The meaning of that is this; the ſame Commandement, I being guilty of the breach of it, bound mee ouer to the curſe, and made me ſee my ſelfe lyable to the wrath of God, and to eternall death and damnation; and ſo, by the ſame Commandement ſinne wounded my conſcience, and gaue a deadly blow to my ſoule, it ſlue mee ſpiritually. Thus then conceiue wee the meaning of the Apoſtle, as if hee had ſaid,
For the corruption of my heart tooke occaſion on that Commandement of God, that forbids luſt, and condemnes it; though no occaſion was thence giuen, yet it tooke occaſion thereby to be ſtirring in mee, and it inticed mee, and perſwaded with mee, not to obey the Commandement of God, but to yeeld to the luſts of mine owne heart, and to fulfill them, as things farre better and more pleaſant, yea, rather to doe things becauſe they were forbidden and condemned, as more ſweet and pleaſant in the doing of them; and by that meanes it drew me out of the way of obedience to the Commandement of God, to the committing of ſinne, and ſo deceiued me, and then by the ſame Commandement I being guilty of the breach of it, and thereby bound ouer to the curſe, and made lyable to eternall death, ſinne wounded my conſcience, and gaue my ſoule a deadly blow, it ſlue me ſpiritually.
Firſt here note wee, that the Apoſtle ſtill goes on in cleering the Law of God from all fault and blame. Hauing ſaid in the Verſe before, that the Commandement was found to be vntounto him vntounto death; In this Verſe hee cleeres the Commandement, and layes the fault and blame where it ought to lye, namely, on the corruption of his owne heart, that the corruption of his owne heart tooke occaſion to be ſtirring in him, and by the Commandement ſlue him. Hence then wee may ſee, how wee may cleere the Law and the Word of God, though it proue and fall out to be to ſome a ſauour of death and damnation.
The fault is not in the Law of God and in the Word of God, Doct. 1 The Word of God cleered, though to ſome it become a ſauour of death.but in the corruption of their owne hearts. This point we handled Verſe the eighth, and I will not now ſtand on it.
In the next place obſerue wee, that the Apoſtle ſaith, Sinne tooke occaſion by the Cōmandement, and deceiued him, it inticed him, and perſwaded with him not to obey the Commandement of God, but to yeeld to the luſts of his owne heart, and to fulfill them as things farre better and more pleaſant, and ſo deceiued him, and drew him to the practice of ſinne. Hence wee are giuen to vnderſtand thus much:
That the corruption of the heart is of a ſubtill and deceiuing nature, Doct. 2 Inbred corruption is of a ſubtill and deceiuing nature.that ſinne and corruption that is in the hearts of men, deceiues them, and by deceit drawes them to the practice of ſinne, it ſets on ſinne many fayre gloſſes and goodly colours, and ſo inticeth men, and perſwades them to the practice of it, and by many colourable pretences it drawes men out of the way of obedience to the Commandements of God, to the committing of ſinne: inbred corruption playes the cunning Sophiſter with men, and deceiues them. And hence it is, that the holy Ghoſt exhorts, Heb. 3.13. Heb. 3.13. Epheſ. 4.22.Take heede leſt any of you be deceiued through the deceitfulneſſe of ſinne. And Epheſ. 4.22. the Apoſtle calls the luſts that ariſe from the corruption of nature, deceiueable lusts, or luſts of deceit.
2. Chron. 29.11. we read, 2. Chron. 29.11.that Hezekiah giues this aduertiſement to the Leuites, Now my ſonnes, (ſaith he) bee not deceiued. As if he had ſaid, Let not your owne hearts deceiue you, and draw you from the performance of your office and dutie; looke to your Office, and performe it. And to this purpoſe many other teſtimonies might bee brought, ſetting forth the ſubtiltie and the deceiuing nature of the heart of man: but that wee may better conceiue the point, and that it may be more profitable to vsus, I hold it needfull to inſtance in ſome particular wayes, How many waies it deceiues men.by which inbred corruption playes the Sophiſter with men, and deceiues them, and drawes them to the practice of ſinne; for haply ſome may ſay, Wee eaſily yeeld, that the corruption of nature is of a ſubtill and deceiuing nature; but how doth it deceiue men, we would willingly know, for the ſatisſying of ſuch as may thus deſire it, I will ſtand to ſhew how the corruption of the heart deceiues men, and know that the wayes by which the corruption of the heart deceiues men, and drawes them on to the practice of ſinne, are eſpecially theſe:
Firſt, it deceiues men, by blinding their iudgement. In reſpect of themſelues it makes them looke outward, and not inward, that is, it makes men ſee, and take notice of the ſinnes of others, and not of their owne ſinnes, it makes men ſee that to be a ſinne in others, which they ſee not to be a ſinne in themſelues, yea, to ſee little faults, euen faylings in others, and not greater and groſſe ſinnes in themſelues; Matth. 7.3, 4.according to that, Matth. 7.3, 4. Why ſeeſt thou a Mote that is in thy brothers eye, and perceiueſt not the Beame that is in thine owne eye? Or how ſayeſt thou to thy brother, Suffer me to caſt out the mote out of thine eye, and behold, a beame in thine owne eye?
Secondly, the corruption of the heart deceiues men, and drawes them on to the practice of ſinne, by ſetting before them the pleaſantneſſe of it, and by perſwading them, that the more vnlawfull a thing is, the more ſweet and pleaſant it is: for example, a man that is greedy of gaine, his corrupt heart tells him, if he can fetch in commodity by a crafty head, by a lying tongue, by a deceitfull hand, or by violent meanes, it is farre ſweeter, and much more worth then that which comes in by lawfull meanes, Pro. 20.17.as Salomon ſaith, Pro. 20.17. The bread of deceit is ſweet to a man, but afterward his mouth ſhall be filled with grauell.
Thirdly, the corruption of the heart deceiues men, and drawes them to the practice of ſin, by perſwading them, that ſome things forbidden in the Law of God are good and profitable; as ſome kinde of lyes, a little breaking of the Sabbath, and ſelling ſome little commodities on the Sabbath, and doing a little in the Morning or Euening on that day, Vſury, and ſuch like. Thus was Saul deceiued, 1. Sam. 15.1. Sam. 15.
Fourthly, the corruption of the heart deceiues men, and drawes them on to the practice of ſinne, by turning away their minds from thinking earneſtly on the puniſhment due to ſinne; Amos 6.3.it makes men put farre away the euill day, and approch to the ſeate of iniquity, Amos 6.3. It makes them thinke that the ſinne is not ſo great, and either it ſhall hauehave no puniſhment, or but a ſmall puniſhment; as the Deuill perſwaded Eue, that ſhee ſhould not dye at all, Gen. 3.4. Gen. 3.4.But it makes them thinke that they ſhall keepe ſinne ſecret, or repent of it, and preuent the puniſhment, and ſo, in hope either of ſecreſie, or of impunity, it makes them bold to commit the ſinne. And theſe wayes eſpecially, beſides many other, doth the corruption of the heart deceiue men, and draw them on to the practice of ſinne. And ſo we ſee the truth of this Poſition: That the corruption of the heart is of a ſubtill and deceiuing nature, and no maruell: the reaſon of it is this:
It is the brood and off-ſpring of the Deuill, Reaſon. and hee is full of all ſubtilty, a lyar and deceiuer from the beginning, the father of lyes and of all deceit; and therefore it muſt needs be that ſinne is of a deceiuing nature.
Now then this ſerues firſt, Vſe 1 to diſcouer to vsus whence it is, Whence it is that ignorant perſons are eaſily drawne to ſinne.that ignorant perſons are ſo eaſily drawne on the practice of any ſinne, be it neuer ſo groſſe; ſurely, hence it is, The Deuill is a ſtrong and ſubtill enemy, and they hauehave alſo in their owne boſomes another enemy both ſtrong and ſubtill, the corruption of their owne hearts, that ioyneth hands with the Deuill, and they hauehave nothing in them to oppoſe to the force and ſubtilty of thoſe enemies, they hauehave neither knowledge nor grace to withſtand them; for ſo long as they be ignorant, they are graceleſſe. Note. An ignorant man or woman is a graceleſſe man or woman; and therefore no maruell though they be eaſily drawne to the practice of any ſinne, be it neuer ſo groſſe: and ſo they are in a miſerable caſe and condition. Yea, the doctrine now deliuered, diſcouers whence it is that many that are renowned for wiſedome in the world, and are indeed very wiſe, I meane, for worldly wiſedome, they are able to foreſee harmes and dangers, and to preuent them; whence (I ſay) it is, that ſuch perſons are eaſily foyled by the luſts of their owne hearts, and eaſily drawne on the practice of ſome foule ſinnes: they are found to be Vſurers, Extortioners, Tauerne-hunters, Whore-hunters: and why? Surely, hence it is, though they be worldly wiſe, yet hauing no dram of true heauenly wiſedome, the ſubtill corruption of their owne hearts eaſily circumuents them, and goes beyond them, and draweth them vponupon the practice of ſinne, notwithſtanding their worldly wiſedome.
Againe, Vſe 2 is it ſo, that the corruption of the heart is of a ſubtill and deceiuing nature? We are to arme our ſelues againſt the ſubtilty of in-bred corruption.Then we muſt take notice of the ſubtilty of it, and learne to arme our ſelues againſt the ſubtilty and cunning working of it. And in this reſpect many in the world are iuſtly to be blamed, they are ignorant of the nature of ſinne, they know not the ſubtilty of it, and they are ſecure. Well, our duty is to take notice of the ſubtilty of our owne corrupt hearts, and we are to ſpie out the cunning working & ſleights of them, and to arme our ſelues againſt them.
Labour thou to ſpie out the ſleights and ſubtilties of thine owne deceiuing heart, how thine owne heart is ready to ioyne hands with the Deuill, to deceiue thee, and to draw thee to the practice of ſinne, by blinding thy iudgement, by the pleaſure of ſinne, by the profits of the world, by turning away thy mind from thinking of the puniſhment of ſinne ſeriouſly, and many other wayes, and arme thy ſelfe againſt theſe ſubtilties and ſleights, and endeuour to preuent them.
Haply thou wilt aske me, Queſt. How?
I anſwere, Anſw. By theſe meanes:
Firſt, get thy iudgement cleered in reſpect of thy ſelfe, neuer reſt, till thou be able to iudge aright of ſinne in thy ſelfe, by the Word of God.
Secondly, often meditate and thinke of the fearefull conſequents and fruits of ſinne, as the horror of a guilty conſcience, anguiſh, feare, dread, trembling, amazement, a fearefull expectation of Gods wrath and vengeance, a ſtanding ſubiect to all the plagues and iudgements of God in this world, and euerlaſting perdition in the life to come.
Thirdly, remember that Gods eye lookes on thee, and thou art euer in his preſence; and he ſees thee, whereſoeuer thou art, yea, he ſees the very ſecrets of thine heart.
Fourthly, carry in thee a godly iealouſie and ſuſpicion of thy ſelfe, leſt thine owne deceitfull heart ſhould draw thee on ſinne before thou be aware. For bleſſed is the man that feareth alway, but he that hardeneth his heart, Pro. 28.14.ſhall fall into euill, Pro. 28.14. And adde to theſe, frequent, earneſt, and hearty prayer, often and earneſtly call on the Lord, that hee would giuegive thee wiſedome and ſtrength, againſt the ſtrength and ſubtilty of thine owne deceiuing heart.
And if thou carefully vſe theſe meanes, thou ſhalt find thy ſelfe in ſome good meaſure armed againſt the ſubtilties and ſleights of thine owne deceiuing heart, and be able to preuent them: Note. and therefore be carefull in the vſe of theſe meanes, and know, whoſoeuer thou art, It is a worke of thy whole life, thus to ſpie out the ſubtilties of thine owne deceiuing heart, and to arme thy ſelfe againſt them; and if thou ſlacke this duty, ſinne will deceiue thee. Remember the example of Dauid and Salomon, they were men of great wiſedome and grace, and yet ſlacking this duty, they were ſurpriſed by their owne deceiuing hearts, and brought to the practice of ſinne.
Be carefull therefore in ſpying out the ſleights of thine owne deceiuing heart, and in arming thy ſelfe againſt them, and remember but this one thing, If thou ſuffer thy ſelfe to be deceiued by thine owne ſubtill corruption, thou art in danger to be hardened, and then followes a fearefull condition.
We are further to marke, that the Apoſtle ſaith (Sinne) that is, his owne corruption tooke occaſion by the Commandement, to be ſtirring and working, and it deceiued him, and it ſlue him on occaſion of the Commandement of God, it inticed him to ſinne, and then it wounded his conſcience, and gaue a deadly blow to his ſoule, and made him lyable to the wrath of God, and eternal death and damnation. The Apoſtle ioynes theſe two together, as following one on the other, Sinne deceiued him, and Sinne ſlue him. Hence wee are giuen to vnderſtand thus much:
That theſe two things euer follow one on the other, Doct. 3 ſinne deceiuing, Sinne deceiuing, and ſinne wounding the conſcience, euer follow one the other.and ſinne wounding the conſcience, and making lyable to the wrath of GOD, and to eternall death & damnation; the corruption of the heart deceiues men, and by deceit drawes them vponupon the practice of ſin, and thereupon followes the wound of conſcience, and a ſubiection to the wrath of God, and eternall death and damnation: in-bred corruption inticeth and perſwades men to the practice of ſinne, and vnderunder the colour of pleaſure, or profit, or the like, it drawes them on the practice of it, but afterwards it brings on them horror of conſcience, and without Gods mercy euerlaſting confuſion, it makes them lyable to plagues and puniſhments in this world, and to eternall plagues and puniſhments in the world to come. And for this, wee hauehave plentifull euidence and teſtimony of Scripture: Iob 20.12, 13, 14.Iob 20.12, 13, 14. ſaith ZOPHAR, Wickedneſſe is for a time ſweet in the mouth: a mans owne heart deceiuing him, it makes ſinne ſeeme ſweet and pleaſant to him for a time, and he hides it vnderunder his tongue, hee rowles it vp and downe in his mouth as ſome ſweet morſell, he fauours it, and will not forſake it, but keepes it cloſe in his heart, he makes much of it: but afterwards it turnes to gall and bitterneſſe in his bowels, and he finds it to be as deadly poyſon to him, grinding and tormenting him inwardly in his ſoule and conſcience.
And thus ſpeakes Salomon of him that is drawne to the ſinne of adultery, Pro. 6.32, 33.Pro. 6.32, 33. that howſoeuer his owne heart deceiues him, and by the pleaſure of that ſin, drawes him to the practice of it, yet afterwards it brings on him a wound, and diſhonor, and deſtruction to his owne ſoule. Pro. 20.17. ſaith SALOMON, Pro. 20.17.The bread of deceit is ſweet to a man, that is, that which is gotten by deceit, and by vnlawfull meanes, ſeemes ſweet to a man in the getting, but afterwards it turnes to grit and grauell in his mouth.
And to this purpoſe wee hauehave many examples in the Booke of God, as that of Achan, Ioſuah 7. he ſaith Verſ. Ioſua 7.21.21. that his owne couetous and deceiuing heart ſet him on to lay his hands on a goodly booty, perſwading him it would be much for his profit and aduantage, euen to take a goodly Babyloniſh garment, and two hundred ſhekels of ſiluer, and a wedge of gold. But afterward, by that meanes, beſides the wound of a guilty conſcience, it brought on him further trouble, euen a violent & ſhamefull death on him and all his, Verſ. 25. And ſo it was with wicked Ahab; his owne wretched and deceiuing heart inticed him to get away Naboths Vineyard, as a thing that lay very fit and commodious for him, yea, it drew him on to the murdering of Naboth, and to the ſhedding of his bloud moſt wickedly and moſt vniuſtly, that he might get poſſeſſion of it, 1. King. 21.19. But afterward, 1. King. 21.19.that ſinne brought vtter ruine and deſtruction both on him and his whole houſe. And many other examples might bee brought to this purpoſe, cleering this point, that in-bred corruption, the corruption of the heart, vnderunder the colour of pleaſure, profit, or the like, drawes men vponupon the practice of ſinne, and after that, it brings on them horror of conſcience, and it makes them lyable to plagues and puniſhments in this world, and to eternall plagues in the world to come: and theſe two euer follow one on the other, ſinne deceiuing, & ſinne wounding the conſcience, and making lyable to the wrath of God, and to eternall death and deſtruction: And it muſt needs be ſo:
For men being drawne vponupon the practice of ſinne, Reaſon. they are made guilty of the breach and tranſgreſſion of Gods Law; 1. Ioh. 3.4.for, Sinne is the tranſgreſſion of the Law, 1. Ioh. 3.4. And being guilty of the tranſgreſſion of Gods Law, they are lyable to the curſe of the Law; and that is, all manner of plagues and iudgements in this world, and euerlaſting plagues and iudgements in the world to come.
This ſerues to diſcouer the folly and madneſſe of moſt men in the world. Vſe 1 The folly of moſt in the world diſcouered.Are there not many in the world, that wittingly and wilfully ruſh and runne into knowne ſins? Doe they not ſuffer themſelues to be led by the luſts of their owne hearts, and to be drawne vponupon the practice of ſinne, by their owne deceiuing corruption, ſetting ſinne before them, clothed in the habit of pleaſure, or profit, or the like? For example; Doe not many ſuffer themſelues to be drawne on that ſinne of powring in Wine and ſtrong drinke, by the colour of the wine, and becauſe it goes downe pleaſantly, Pro. 23.31.as Salomon ſpeakes? Pro. 23.31. Doth not that make many ſit guzzeling in the Ale-houſe or Tauerne, when they ſhould be in other places? Are not many drawne on to the practice of the ſinne of Vncleanneſſe, by the pleaſure of that ſinne? And for the matter of Profit, alas, how doth that dazell the eyes of many, and make them, for the gaine of a penny, to lie, to ſweare, to coozen and deceiue, yea, to breake the Sabbath? Doe not Victuallers, for the gaine of a penny, ſell their Victuals on the Lords holy Sabbath, and make no bones of breaking the holy Cōmandement of God? Poore ſoules! in ſo doing, what doe they? Surely, ruſh on their owne deſtruction: they bring on themſelues guiltineſſe of conſcience, and they make themſelues lyable to plagues and iudgements in this world, and, without Gods great mercy, to eternall plagues and iudgements in the world to come. And what folly and madneſſe is it, for the enioying of a little vaniſhing pleaſure (for the pleaſure of ſinne is but for a ſeaſon, Heb. 11.25.) and for the getting of ſome trifling profite, to runne into ſuch fearefull danger? If a man gaine the whole world, and loſe his owne ſoule, hee makes but a miſerable bargaine. Therein then appeares the folly and madneſſe of moſt, that they ſuffer their owne deceiuing hearts to impoſe on them, and to draw them vponupon the practice of ſinne, for a little vaniſhing pleaſure or ſome trifling profite.
Againe, is it ſo, that the corruption of the heart, Ʋſe 2 vnderunder colour of pleaſure, profite, or the like, We muſt take heed, our own beguiling hearts deceiue vsus not.drawes men on the practice of ſinne, and after that, brings on them horror of conſcience, and makes them liable to plagues and iudgements in this life? Then we muſt take heede we be not coozened by our owne ſubtill and beguiling hearts, and that we ſuffer not them, vnderunder the colour of pleaſure, profite, or the like, to draw vsus vponupon the practice of any knowne ſinne.
Doſt thou know the thing to bee euill, and to bee a ſinne? Then take heede: let not thine owne deceiuing heart draw thee on the practice of it, by any colour whatſoeuer: remember what will follow after, euen horror of conſcience, and a ſtanding ſubiect to all plagues in this world, and to eternall plagues in the world to come. Yea, make account of Gods threatnings, Note. of plagues and iudgements denounced againſt ſinne, to bee as certaine as preſent executions, as if thou ſhouldſt preſently feele them.
As if thou ſuffer thy ſelfe to be drawne on that beaſtly ſinne of Drunkenneſſe, make account of the woes and plagues threatned againſt that ſinne, as that it ſhall bite like a Serpent, and hurt like a Cockatrice, Pro. 23.32. Pro. 23.32.as preſently to ſeize on thee. So, if thou ſuffer thy ſelfe to breake the Sabbath, for the gayning of a penny, or for any vile pleaſure, make account of that, that is threatned Ierem. 17.27. as preſently to bee made good vponupon thee, Ierem. 17.27.that a fire indeed ſhall be kindled in thy gates, and ſhall not be quenched, euen a fire vnquenchable, that ſhall deuoure all thy ſubſtance.
And ſo in other particulars, make reckoning of the Iudgements of GOD, threatned againſt any ſinne whatſoeuer thou art guilty of, as preſently to light on thee, thou wittingly and willingly committing that ſinne. For indeede, if thou wittingly and willingly runne into any knowne ſinne, thou haſt no aſſurance to bee freed from the plagues and iudgements threatned againſt that ſinne one minuite of an houre: thou canſt not ſay, and make it good, when thou art quaffing and ſinging in the Alehouſe, that thou ſhalt make an end of thy drunken merriment, before Gods puniſhing hand light on thee. No, no, thou haſt no warrant for it, it is the Lords patience, if hee throw not downe iudgement on thee preſently. Therefore learne we to take heede of our owne deceiuing corruption; let it not, vnderunder the colour of pleaſure, or profite, or the like, draw vsus vponupon the practice of any knowne ſinne: if it doe, it brings on vsus guiltineſſe of conſcience, and makes vsus liable to plagues and iudgements in this world, and without Gods mercy, to eternall plagues and iudgements in the world to come; and wee cannot promiſe to our ſelues freedome from the puniſhing hand of God, and from his iudgements threatned againſt our ſinne, one minute of an houre.
Now in the laſt place obſerue wee, that the Apoſtle ſaith, that ſinne tooke occaſion by the Commandement, and deceiued him, and by the Commandement ſlue him. Sinne ſaith he, tooke occaſion by the Commandement and deceiued me, and thereby ſlue mee: that is, as wee ſhewed, by the ſame Commandement, I being guiltie of the tranſgreſſion of it, and bound ouer to the curſe of the Law, and made liable to the wrath of God, ſinne wounded my conſcience, and gaue a deadly blow to my ſoule, and ſlue me ſpiritually. The point hence is this:
That the Law of God wounds the conſcience of ſuch as are guiltie of the breach of it, Doct. 4 Gods Law wounds the conſcience of ſuch as are guilty of the breach of it, when they come to ſee their ſinnes.when they come to a ſight of their ſinnes, it ſtrikes a terror into them, and fills them full of feare and amazement, and a fearefull expectation of the wrath and vengeance of God; it binds them ouer to the curſe of the Law, and it condemnes them, and they are already condemned perſons, and dead by the Law, that are guilty of the breach of it, being not freed from the curſe and condemnation of it by Chriſt. And therefore the Apoſtle ſaith, Rom. 4.15. that the Law cauſeth wrath. His meaning is, that the Law being violated and broken, cauſeth wrath and vengeance to come on the breakers of it. The Law properly, and by it ſelfe, doth not cauſe wrath; but accidentally being violated and broken, it binds ouer to the curſe of the Law, and ſo brings wrath and vengeance on the breakers of it; for indeede the curſe of the Law is due to eueryevery one that breakes the Law in the leaſt degree, being not freed from it by Chriſt. Deuter. 27.26. Curſed is hee that continueth not in all the wordes of this Law, to doe them. And therefore the Law of God wounds the conſcience of ſuch as are guilty of the breach of it, when they come to a ſight of their ſinnes; it ſtriketh a terror into them, it binds them ouer to the curſe of the Law, it condemnes them being not freed from it by Chriſt.
And this diſcouers the caſe and condition of ſuch as are brought to a ſight of their ſinnes, Vſe. The condition of ſuch as are brought to a ſight of their ſinnes, being yet in their naturall condition diſcouered.and are yet in their naturall condition, and out of Chriſt: the Law of God wounds their conſcience, it terrifies them, & condemnes them: but yet in this caſe there is difference betweene Gods Elect and the reprobate: for the reprobate, on the ſight of their ſinnes, are wounded by the Law to vtter deſpaire, and their wound and torment of conſcience is but a beginning of helliſh torment that ſhall laſt for euer, but Gods Elect being yet in their naturall condition, and comming to a ſight of their ſinnes, the Law wounds their conſcience, and terrifies them, and condemnes them, yet withall, the Lord working graciouſly in them by his Spirit: The Law driues them to Chriſt, Gal. 3.24.
As the ſenſe and ſmart of a wound ſends a man to the Chyrurgian: ſo the ſenſe and feeling of ſinne, ſends Gods Elect to Chriſt the heauenly Phyſician; and Gods Elect being vexed and diſquieted on the ſight of their ſinne, by the terrors and threatnings of the Law, are in better caſe then they, that neuer knew what the trouble of mind meant; for that trouble driues them to ſeeke to Chriſt.
And thus it muſt bee with vsus on the ſight of our ſinnes: we muſt find our ſelues thereby driuen to Chriſt; and then happy wee, that wee hauehave beene troubled, for comming to Chriſt, weary, and loden, and groning vnderunder the waight and burden of our ſinnes; wee ſhall finde from him, eaſe, comfort, and refreſhing, and eternall reſt to our ſoules.