The Complaint of a Sanctified Sinner Answered, Verse 8-11

The Complaint of a Sanctified Sinner Answered · Verse 8-11

p. 165VERS. 8, 9, 10, 11.

But ſinne tooke an occaſion by the Commandement, and wrought in me all manner of Concupiſcence: for without the Law ſinne is dead.

For I once was aliue without the Law: but when the Commandement came, ſinne reuiued:

But I dyed, and the ſame Commandement which was ordayned vntounto life, was found to be vntounto me vntounto death:

For ſinne tooke occaſion by the Commandement, and deceiued me, and thereby ſlue me.

IN theſe Verſes read, the Apoſtle goes on further, to cleere the Law from thoſe foule blots that ſome might haply blemiſh it withall; as to be the cauſe of ſinne and of death: and he ſhewes, that not the Law, but ſinne taking occaſion by the Law, wrought Concupiſcence, reuiued in him, deceiued him and ſlue him: that is the ſumme of theſe foure Verſes. To come to the handling of them as they lye in order.

In the 8. Verſe wee hauehave two things offered to our conſideration. Firſt, a conceſſion or grant made by the Apoſtle, that ſinne is an accidentall euent of the Law; and this hee propounds with a reference to that which went before, implyed in the firſt word (But.) But ſinne tooke an occaſion by the Law. As if hee had ſaid, The Law indeed is ſo farre from being the cauſe of ſinne, as it diſcouers ſinne, and makes ſinne knowne: but yet this I muſt needs grant and yeeld vntounto, that ſinne is an accidentall euent of the Law, ſinne happens, or ſinne comes to paſſe vponupon occaſion of the Law.

Now this Propoſition is not thus barely propounded; but the Apoſtle, in propounding of it, ſhewes whence it is that ſinne is an accidentall euent of the Law, namely, from the prauitie and corruption of nature, that corruption p. 166tooke occaſion by the Commandement to be ſtirring and to be working. And inſiſting in his owne example, hee makes knowne, how farre the corruption of nature was ſtirring & working on occaſion of the Commandement in himſelfe, euen to the bringing forth of all manner of concupiſcence. Saith he, Sinne tooke, or, ſinne taking an occaſion by the Commandement, and wrought in me all manner of Concupiſcence.

In which words the Apoſtle puts downe another vſe of the Law, in reſpect of ſuch as be vnregenerate: That in reſpect of them, it hath this vſe as an accidentall occaſion, it ſtirres vp the corruption of their natures, and vponupon occaſion of the Commandement forbidding luſt, the luſt of their hearts becomes more violent, and ſtirres in them more ſtrongly, and breakes out more violently into all manner of ſinnes; and then to this Propoſition the Apoſtle ſubioynes a reaſon, which is, from the abſence of the Law, or from the ignorance of it, that where either the Law is abſent, or not knowne, there ſinne lyes dead, in the laſt words, For without the Law, ſinne is dead. And that is further confirmed and amplified in the words following. But to keepe within the compaſſe of this eighth Verſe, we ſee the parts of it:

Firſt, a Propoſition, wherein is particular inſtance of the Apoſtles owne example, in theſe words, Sinne tooke, or, ſinne taking an occaſion by the Commandement, & wrought in me all manner of concupiſcence. And then a reaſon of that in the words following: For without the Law, ſin is dead.

But ſinne.] InterpretationThe word Sinne in this place ſignifieth the prauitie or corruption of nature, that in-bred corruption that we brought with vsus into the world, and carry about vsus continually: it is the ſame with that, Chap. 6.12. Let not ſinne reigne in your mortall body, that yee ſhould obey it in the lusts thereof. Tooke, or, Taking occaſion. The word here rendred Occaſion, ſometimes ſignifieth opportunity of doing a thing, it cannot be ſo taken in this place, p. 167but the meaning is this: That though the Law giuegive no occaſion of ſinne, yet mans nature is ſo corrupt, as it is ſtirred vp by the Law forbidding ſinne, and thereby it takes occaſion to be working, and more fiercely breakes out into all manner of ſinnes. (By the Commandement.) By that Commandement that forbids Luſt ſpoken of in the Verſe before, by that Commandement truly known, and duely conſidered. (Wrought in me) that is, effected and brought forth in me, I being yet in my naturall ſtate and condition, being yet in the fleſh, as Verſ. 5. When we were in the fleſh. (All manner of concupiſcence.) The word (Concupiſcence) here ſignifieth actuall luſt, euen actuall euill thoughts and deſires; and by all manner of concupiſcence, the Apoſtle meanes all ſorts of euill motions, ariſing from the corruption of nature, contrary to the louelove of God and the louelove of Men, and againſt both the firſt and ſecond Table of the Commandements; For without the Law, that is, Without the knowledge and due conſideration of the Law, Sinne is dead, or was dead, that is, the corruption of nature lay hid, and was not knowne to be ſinne, or did not ſo ſtrongly and ſo fiercely worke; it was, as it were, dead, in compariſon of that ſtrong working it had, after the Law was knowne and duely conſidered. That this is the meaning, is cleere by the Context: for the Apoſtle ſaith, hee knew not luſt to be ſinne, till he came to looke into the Law of God, and duely to conſider it, and that ſinne tooke occaſion by the knowledge, and due conſideration of the Law, to rage and ſwell, and to breake out into all manner of euills. Thus then conceiue wee the Apoſtles meaning in this Verſe, as if he had ſaid,

The Law indeed is not the cauſe of ſinne, but yet the corruption of nature being ſtirred vp by the knowledge and due conſideration of that Cōmandement that forbids luſt, though no occaſion of ſinne was thence giuen, yet the corruption of nature thereby taking occaſion to rage and ſwell, and to breake p. 168out, it effected and brought forth in me, being yet in my naturall ſtate and condition, all ſorts of euill motions, contrary to the louelove of God, and contrary to the louelove of Men; for without the knowledge and due conſideration of the Law, the corruption of nature was, as it were, dead, it lay hid, and did not ſo ſtrongly and fiercely worke as afterwards, when the Law was knowne, and duely conſidered.

Here firſt, Doct. 1 in that the Apoſtle ſaith, Sinne tooke occaſion by the Commandement: Such is the prauitie and peruerſneſſe of mans nature, as it takes occaſion to breake out on the Commandement of God.the corruption of nature on the Commandement tooke occaſion to be ſtirring and working, to rage, and ſwell, and to breake out more fiercely. Wee may eaſily ſee and conceiue the greatneſſe and ſtrong working of the corruption of nature; ſo great is the corruption of nature, and ſuch is the prauitie and peruerſneſſe of it, that it takes occaſion to breake out on the Commandement of God, and the more the holy will of God is reueyled and knowne, the more doth the corruption of nature rage, and ſwell, and breake out into ſinne: the wicked nature of man is this; The more he is forbidden to doe any thing, the more and the rather hee deſires and ſeekes to doe it. In this, the corruption of nature is like the Gangrene, the Leproſie, the Noli me tangere, and ſuch diſeaſes as are made worſe, by ſuch things as ſhould be a meanes to cure them. And as a violent ſtrong ſtreame of water, if you roule a great ſtone into it, or make a damme or banke in the midſt of it, the higher it riſeth, and the more it roares and ſwells, and breaks ouer with greater violence; ſo it is with the wicked and peruerſe nature of man, the more it is oppoſed by the holy Law of God, and the more that it is ſet againſt it as a banke to keepe it in; the more doth it rage and ſwell, and the more it breakes out into ſinne; and the more a thing is forbidden, the more doth the corrupt mind of man giuegive it ſelfe to the doing of it.

VVe may ſee this cleerely in the example of the Iſraelites; wee find, that when the Lord commanded them, p. 169and inuited them by many ſweet promiſes to go into the Land of Canaan, then they would not goe into it, they diſpraiſe it, they murmure againſt God, and they like Egypt better, they deſire to returne thither againe, Num. Num. 14.2, 3, 4.Num 14:2Num 14:3Num 14:414.2, 3, 4. The children of Iſrael murmured againſt MOSES and AARON, and the whole aſſembly ſaid vntounto them, Would God we had dyed in the Land of Egypt, or in this Wilderneſſe, would God we were dead. 3. Wherefore now hath the Lord brought vsus into this Land, to fall vponupon the ſword? our wiues and our children ſhall be a prey: Were it not better for vsus to returne into Egypt? 4. And they ſay one to another, Let vsus make a Captayne, and returne to Egypt. And a little after, when the Lord in the ſame Chapter forbids them to enter into the Land, then they would needes in all haſte goe thither. The Text ſaith, Verſ. 40. They roſe early in the morning, and gate them vp into the top of the Mountayne, ſaying, Loe, we be ready to goe vp to the place which the Lord hath promiſed: for we hauehave ſinned.

So againe, the Lord commanding them to ſacrifice to him on his owne Altar onelyonly, their corrupt minds carry them to doe otherwiſe, and to ſacrifice to him in eueryevery place. When circumciſion was commanded of God, all Nations lothed it, but when it was aboliſhed by the death of Chriſt, then they would needes take it vp as a thing needfull to ſaluation: and therefore the Apoſtle bent himſelfe ſtrongly againſt it, Gal. 5.2, 3. Behold, I PAVL ſay vntounto you, that if yee be circumciſed, Chriſt ſhall profit you nothing. For I teſtifie againe to eueryevery man which is circumciſed, that he is bound to keepe the whole Law.

To theſe wee might adde many like examples cleering and confirming this truth: That ſuch is the peruerſneſſe of our nature, that it takes occaſion to breake out on the Commandement, and ſuch is the wicked nature of man, that the more a thing is forbidden, the more his corrupt mind is ſet on it, and the more hee giues himſelfe to the doing of it. And doe wee not ſee this in common experience? p. 170Are there not many, who the more they are admoniſhed of their euill courſes, and the more they are diſſwaded from euill, the more their corrupt hearts are ſet on euill, and the more eagerly they follow it? Is it not ſometimes the ſpeech of a blaſphemous Swearer, being iuſtly admoniſhed and reproued for his ſwearing, he will therefore ſweare the more? And is it not thus with ſome beaſtly Drunkards, being told of their drunkenneſſe, and iuſtly reproued for it, doe they not thereupon giuegive themſelues more and more to the practice of that ſinne? I wiſh it were not thus with too many: but alas, it is too cleere, it is the caſe of too many: yea, ſome there be, that the more their ſinnes are diſcouered and forbidden by the Word of God, the more deſperate they become in a courſe of euill, and ſay, Oh, we are the Goates, we are wicked, and wee ſhall be damned: and thereupon they ſet themſelues purpoſely to doe euill, their owne corrupt hearts carry them more violently to a courſe of ſinne. The reaſon of this truth is this:

There is a direct contrariety betweene the holy Law of God, Reaſon. and the corrupt nature of man: the Law of God beares the ſtampe of God, it is perfectly iuſt, and holy, and like to God himſelfe: and the corruption of nature beares the ſtampe of Satan, and his liuely Image; and ſo theſe two comming together, if the Law of God doe not repreſſe and ouercome the force and working of corruption, it intends the force of it, and makes it more violent: as the coldneſſe of the ayre that is about the fire, intends the heate of the fire, and makes the fire burne more fiercely; ſo the holy Law of God, comming to the corrupt nature of men, if it doe not repreſſe and ouercome the force and working of it, without queſtion it intends the force of it, and makes it more violent; and therefore this we may ſet downe as a certayne truth, that ſuch is the peruerſneſſe of our nature, that it takes occaſion to breake out on the Commandement of God, and p. 171the wicked nature of man is this, that the more a thing is forbidden, the more his heart (being left to it ſelfe) is ſet on it, and the more he giues himſelfe to the doing of it.

Now then, this being a truth, Vſe 1 it diſcouers firſt that it is no light and trifling thing, It is no ſmall matter for a man to be in his naturall ſtate and condition.it is no ſmall matter for a man or woman to be in their naturall ſtate and condition; many in this reſpect deceiue themſelues exceedingly, becauſe haply they are kept by reſtrayning grace, from ſome foule and groſſe ſinnes, as Whoredome, Murder, Stealing, and ſuch like; they bleſſe themſelues, and thinke themſelues in a maruellous good caſe, and they make nothing of it, that they are yet in their naturall ſtate and condition, hauing no euidence that they are freed from that, and that they are in bondage vnderunder the corruption of nature: but alas, they deceiue themſelues exceedingly; and ſo long as they are in that ſtate, they are in a miſerable condition: for why? through the peruerſneſſe of their nature, they are ready to turne that to an occaſion of ſinne, which ſhould be a meanes to doe them moſt good; they are ready to turne the Law of God, and the holy Word of God, which is the chiefe meanes to cure ſin in them, to an occaſion to make them ſinne the more, and to goe on with greater violence and eagerneſſe in a courſe of ſinne; and that is a miſerable ſtate: what hope can there be of any good in ſuch a caſe as that?

We hold that Horſe to be a very Iade, that the more he is ſpurred, the more he goes backward: and wee hold that to be a ſtubborne and deſperate child, that becauſe his Father wills him to doe a thing, therefore he ſets himſelfe againſt it; and the more earneſt his Father is to hauehave him doe it, the more backward he ſhewes himſelfe to the doing of it. Now this is the caſe of eueryevery one of vsus by nature; ſo wicked and ſo peruerſe is our nature, that the more the Lord requires good duties at our hands, the more vntoward wee are to the doing of them; and the p. 172more any euill is forbidden, the more eagerly wee deſire it, and ſeeke to doe it, if wee be left to our ſelues; and therefore thinke it not a matter of nothing to be in thy naturall ſtate and condition, ſo long as thou art in that ſtate, thou art in a miſerable ſtate: and therefore finding thy ſelfe in that ſtate and condition, haſten out of it, and neuer reſt, till thou be renued by grace, and that thou art wrought on by the Spirit of grace and ſanctification.

Againe, Vſe 2 is it ſo, that the peruerſneſſe of nature is ſuch, that it takes occaſion to breake out on the Commandement of God, and the more any euill is forbidden, the more the corrupt heart of man is ſet on it, We muſt come prepared to the hearing of the Word of God.and the more he giues himſelfe to the doing of it? We muſt then learne to come to the hearing of the Word of God prepared; for why? wee are in danger, through the peruerſneſſe of our owne nature, to turne that into our bane and poyſon, that ſhould be a meanes to doe vsus moſt good, euen to take occaſion from the holy Word of God diſcouering our ſinnes, and condemning them, to become more eager and violent in a courſe of ſinne, and to be hardened in our euill wayes, as many are by the Miniſtery & Preaching of the Word of God: and therefore we are carefully to prepare our ſelues, when we come to heare the Word of God, we are to labour to disburden our hearts of ſinfull luſts, and of that peruerſneſſe that is in them by nature, and to humble our ſoules before the Lord, entreating him to ſanctifie our hearts by his grace, and to come in feare and trembling, that ſo the Word may be to vsus a Word of life and comfort, and a Word of ſaluation.

In the next place obſerue wee, Obſer. that the Apoſtle ſaith, Sinne tooke occaſion by the Commandement. The Commandement of God gaue no occaſion, but the corruption of nature thereby tooke occaſion to be ſtirring, and working, and to bring forth all manner of euill. Wee ſee then, the Apoſtle cleeres the Commandement of God, and frees that from blame, he iuſtifies that, and layes no p. 173fault on that at all; but hee layes the fault and blame where it ought to lye, namely, on the corruption of nature, that the corruption of nature tooke occaſion where none was giuen, euen by the holy Commandement, to bring forth all manner of concupiſcence.

VVhence note we, Doct. 2 how we may cleere the holy Word of God preached, from all fault and blame, when it becomes to ſome men a ſauour of death, The holy Word of God iuſtified, though ſome be hardened by the preaching of it.and they are thereby hardened and made worſe. By this we learne how to iuſtifie the holy Word of God preached, in that reſpect, and to lay the fault and blame where it ought to bee, namely, on the corruption of their owne hearts: the holy VVord of God preached, giues men no occaſion to be hardened, and made worſe in a courſe of ſinne, but their owne wicked and corrupt hearts thereby take occaſion to be hardened and to become worſe, and from the ſtrength of their owne corruption they peruert the holy Word of God to their owne deſtruction; Iſai. 6.9, 10.Isa 6:9Isa 6:10and thus it was ſaid by the Prophet ISAIAH, Iſai. 6.9, 10. Goe and ſay vntounto this people, Yee ſhall heare indeed, but yee ſhall not vnderſtand; yee ſhall plainely ſee, and not perceiue: make their hearts fat, make their eares heauy, and ſhut their eyes, leſt they ſee with their eyes, and heare with their eares, and vnderſtand with their hearts, and conuert, and he heale them.

The holy Prophet is ſaid to make their heart fat, and to harden them, becauſe they were hardened by occaſion of his preaching. His preaching gaue them no occaſion: but they thereby tooke occaſion to bee hardened and made worſe. So is that place to be vnderſtood; and ſo wee learne how to iuſtifie the holy Word of God preached, and to free it from blame, though ſome be thereby hardened, and ſauour it to death and to their owne deſtruction: the fault is not in the VVord of God, but in their owne corruption; yea, by this we learne to iuſtifie God, and to cleere Him in reſpect of His dealing with men, when He is ſaid to harden their hearts, and to ſtirre p. 174them vp to euill. How God hardens the heart and ſtirres vp to euill.The Lord hardens the heart, and ſtirres vp to euill, not by inſtilling or infuſing any the leaſt euill into the hearts of men, but by ſetting before them ſuch things, as they through their owne corruption abuſe, and turne to occaſions of euill to themſelues; as his precepts, his threatnings, his counſels, his bleſſings. Pſalm. 105.25. Pſal. 105.25.Ps 105:25it is ſaid, The Lord turned the heart of the Egyptians to hate his People. The meaning is, they hated Gods People, becauſe the Lord bleſſed them; they tooke occaſion by thoſe benefits the Lord beſtowed on his People, to hate them. And ſo the Lord turned their hearts to hate his People, not by putting euill into them, but by ſetting his benefits beſtowed vponupon his People, before them, by which through their owne corruption, they tooke occaſion to hate Gods People. And thus wee may iuſtifie the Lords dealing with man, and cleere him from blame, when he is ſaid to harden their hearts, and to ſtirre them vp to euill.

Further obſerue wee, Obſer. that the Apoſtle here faith, that Sinne taking occaſion by the Commandement, wrought in them all manner of Concupiſcence, it effected, and it brought forth in him all ſorts of euill motions. Where wee ſee, the Apoſtle giues to the corruption of nature, an effecting or working power, a power to effect, and to bring forth euill motions. Hence then wee may eaſily gather thus much:

Doct. 3 That the corruption of nature is a thing that hath a reall being, Naturall corruption hath a reall being.it is not, as ſome hauehave thought, a meere abſence or priuation, or a meere want of that holineſſe and righteouſneſſe that ought to be in vsus: but it is a poſitiue thing, it is a thing that hath a reall being, it is both a guiltineſſe of the ſinne of our firſt Parents; for in ADAM all ſinned, Rom. 5.12.Rom 5:12Rom. 5.12. and it is an inclination, a proneneſſe of all the faculties of the ſoule to that which is euill, and againſt the Law of God; and ſo it is a thing that hath a reall being; and it is the proper cauſe producing and p. 175bringing forth all euill motions, and all wicked and ſinfull actions, it is the mother ſinne, it brings forth all other ſinnes whatſoeuer. And to this purpoſe the Apoſtle Iames ſpeakes plainely, Chap. 1.14, 15. ſaith he, Iam. 1.14, 15.Jas 1:14Jas 1:15EueryEvery man is tempted, when he is drawne away by his owne concupiſcence, and is entiſed. And when luſt hath conceiued, it bringeth forth ſinne, and ſinne, when it is finiſhed, bringeth forth death. Where we ſee, he giues a power to concupiſcence, that is, to the corruption of nature, to entiſe, to draw to ſinne, and to conceiue, and bring forth ſinne, euen all manner of actuall ſinnes.

And hence is the corruption of nature called, The body of ſinne, Rom. 6.6. and the old man, Rom. 6.6.Rom 6:6in that place and in many other places: and it is called, the fleſh. All which denominations doe ſignifie and imply thus much, that it is a Poſitiue thing, and hath a reall being, yea, the Apoſtle aſcribes to the corruption of nature, a luſting, Rom. 6.12.Rom 6:12Rom. 6.12.Rom 6:12Let not ſinne reigne therefore in your mortall body, that yee ſhould obey it in the luſts thereof: and Gal. 5.17. The Fleſh luſteth againſt the Spirit, and the Spirit againſt the Fleſh: and theſe are contrary one to the other. And therefore doubtleſſe it hath a reall being, and it hath an effecting and working power, and as a mother, it brings forth all manner of actuall ſinne.

This being a truth, Vſe 1 it firſt meetes with the error of the Pelagians: this being true, it cannot be true, Pelagians ancient and of later times confuted.that the Pelagians of ancient and of later times held, that all ſinnes that are committed, they come not from the corruption of nature, but they are done only by imitation. So Pelagius and his followers held & taught. That cannot ſtand with this truth, that the corruption of nature hath a reall being, and as a mother, giues being to other ſinnes, and as a mother, brings forth all manner of actuall ſinnes.

Againe, is it ſo, Vſe 2 that the corruption of nature hath a reall being, and hath an effectuall and working power, p. 176and as a mother, Children doe euill, not only by imitation, but the euill they do, comes from a roote of corruption in themſelues.brings forth all manner of actuall ſins? Surely then children doe not euill only, becauſe they ſee others to doe euill, children doe not practiſe euill onelyonly by imitation; which was likewiſe the error of the Pelagians: but the euill that children doe, it comes from a roote within them, the corruption of nature hath a reall reſidence and being in them, and that corruption hath a working power, and that giues being to all the euils they commit, and that children doe euill from the corruption that hath a reall reſidence and being in themſelues, may plainely appeare by this.

Many times ſome particular euill quality is found in a child in his infancy, the child is peeuiſh, froward, and ſuch like; it hath ſome particular euill quality in it, in the very infancy, before it can learne any thing that is ill by imitation: and therefore certainely the corruption of nature is a thing that hath a reall reſidence and being in children, and hath a working power in them, and giues being to all the euill they commit. And this Parents are to take notice of, Parents are not onelyonly to conſider that their children are ſubiect to learne ill, and to take it from examples, and ſo to take heed they giuegive them no ill example, wherein many are faulty; but they muſt thinke on this, that there is a roote of bitterneſſe really abiding in their children, and that, that hath an effecting and working power, and giues being to all the euils that they commit, and ſo labour by all good meanes to roote it out of their children. Pro. 22.15.Prov 22:15Pro. 22.15. ſaith SALOMON, Fooliſhneſſe is bound in the heart of a child: but the rod of correction ſhall driue it away from him: there is a bundle of folly in the heart of a child: but the rod of correction ſhall driue it away.

Let then all Parents take notice of that folly, and that vanity and wickedneſſe that is really abiding in their children, and labour by inſtruction, by correction, and by all other meanes to driue it out. If thou faile in this p. 177dutie, thou that art a Father or Mother, thou ſhalt one day find to thy wo and ſorrow, that there is a bitter root really abiding in the heart of thy childe, it will one day ſhew forth the working power of it, and breake out into ſtubborneſſe, diſobedience, and many foule diſorders; yea, haply ſuch, as will bring thy childe to an vntimely end: and then thou wilt wiſh that thou hadſt taken notice of it, and in time laboured to root it out: but then it will bee too late; yea, then thou ſhalt finde a burre in thine owne ſoule, and a wound in thine owne conſcience: for without repentance the bloud of that childe ſhall be required at thy hands: therefore let all Parents thinke on this dutie.

One thing note we further in the Apoſtles Propoſition. Hee ſaith, that ſinne taking occaſion by the Commandement, wrought in him all manner of concupiſcence. That is to bee obſerued of vsus, euen in Paul himſelfe, being yet in his naturall ſtate and condition, the corruption of nature effected and brought forth all ſorts of euill motions, contrary to the louelove of God, and contrary to the louelove of men; and yet Paul was a man excellently well gifted and qualified, euen before his Conuerſion, hee ſaith of himſelfe, Gal. 1.14.Gal 1:14Gal. 1.14.Gal 1:14that he profited in the Iewiſh Religion aboue many of his companions, and of his owne Nation, and was much more zealous of the tradition of his fathers: And Philip. 3.6. Philip. 3.6.Phil 3:6Touching the righteouſnes which is in the Law, ſaith he, I was vnrebukeable. And yet euen in him thus qualified, did the corruption of nature, on occaſion of the Commandement, effect and bring forth all ſorts of euill motions and luſts. Hence then we are giuen to vnderſtand,

Doct. 4 That there is in all and eueryevery man and woman the ſame ſeedes of ſinne, & the ſame peruerſneſſe of nature, The ſame ſeedes of ſinne are in eueryevery man and woman by nature.though they be neuer ſo well deſcended, euen of the beſt Parents in the world, neuer ſo well qualified; men that hauehave the greateſt gifts of nature, or the greateſt endowments of learning, or the like, they hauehave in them by nature the p. 178ſame ſeedes of ſinne that other men hauehave, yea, in the beſt man in the world, Ioh. 3.6.John 3:6there are by nature the ſeedes of all manner of ſinnes, as Chriſt ſaith, Ioh. 3.6. That which is borne of the fleſh, is fleſh: it is nothing but a lumpe of corruption. Hence it is that men that are yet in their naturall ſtate, Epheſ. 5.8. Rom. 7.5.Eph 5:8Rom 7:5are ſaid to be darkeneſſe, Epheſ. 5.8. and to be in the fleſh, verſ. 5. of this Chapter, and to be dead, Epheſ. 2.1. in treſpaſſes and ſinnes. All theſe Phraſes doe ſhew, that men that are yet in their naturall ſtate and condition, are ouerwhelmed in ſinne, and are nothing but a lumpe of corruption. And ſo, whatſoeuer they be, be they neuer ſo well deſcended, or neuer ſo well qualified, they hauehave in them by nature the ſame ſeedes of ſinne that others hauehave. The reaſon and ground of this truth is this:

Reaſon. All men doe equally from Adam partake of the nature of man, and are all alike the children of wrath; and therefore there is in all and eueryevery one by nature, the ſame ſeedes of ſinne, and the ſame peruerſneſſe of nature; indeed the corruption of nature doth not breake out in all naturall men alike, becauſe it is limited and kept in by the hand of God, and by reſtrayning grace; and men are kept from breaking out into ſome notorious foule ſinnes, by good education, by wholſome Lawes of men, by their owne naturall temper, and conſtitution of body, and the like.

But yet this remaynes a truth, that be men neuer ſo well deſcended, or neuer ſo well qualified, they hauehave in them by nature the ſame ſeedes of ſinne that others hauehave: and therefore let no man or woman thinke highly of themſelues, Vſe. Men are not to pride themſelues in a conceit of goodneſſe and excellency of their nature.and lift vp themſelues in a conceit of goodneſſe and excellency of their owne natures.

It is the manner of ſome to magnifie their owne good natures, and to thinke they hauehave excellent natures, they are not giuen to ſuch and ſuch ſins, they thanke God they are not ſo il as others are. But let ſuch perſons know, they p. 179deceiue themſelues; it is not the goodneſſe of their nature, but the hand of God, and his reſtrayning grace that keepes them from thoſe ſinnes that others fall into; nature in them is as corrupt in the root, as in the worſt men in the world. And whence is it, that thou art not ſo bad as Cain, as Pharaoh, as the Sodomites, as Iudas, or the vileſt monſter in all outrage of ſinne, thou being yet in thy naturall ſtate and condition? Surely, from the hand and power of God, and from his reſtrayning grace. And therefore ceaſe thou from magnifying thine owne good nature, and bleſſed God for ſo reſtrayning thy nature, and deſire of the Lord, that as hee hath giuen thee a better tempered nature then others, and thou art not naturally giuen to ſuch foule ſinnes as others are, ſo hee would be pleaſed to goe on with his mercy, and giuegive vntounto thee his ſpeciall renuing grace, euen the ſanctifying grace of his Spirit, without which thou ſhalt neuer ſee the face of God to thy comfort.

The beſt natured man or woman in the world, if they hauehave no more in them but the goodneſſe of nature, they ſhall goe to hell. And therefore neuer reſt, till thou find thine heart renued by grace, and that the Spirit of God hath framed thee in ſome meaſure to the Image of Ieſus Chriſt; and that will giuegive thee comfort, and that will giuegive thee aſſurance of Gods ſpeciall louelove towards thee in Ieſus Chriſt.

One thing marke we further in the Apoſtles Propoſition; he ſaith, The corruption of nature taking occaſion by the Commandement, brought forth in him (hee being yet in his naturall ſtate) all manner of concupiſcence, euen all ſorts of euill motions and luſts, all ill motions contrary to the louelove of God, and contrary to the louelove of Men; Hence then it is cleere, Doct. 5

That the corruption of nature hath a maruellous ſtrong working in vnregenerate perſons, Naturall corruption hath a ſtrōg working in vnregenerate perſons.it carryes a ſtrong hand ouer them and in them, it carryes them directly p. 180againſt the Commandement of God, yea, on occaſion of the Commandement, it ſtirres vp in them all manner of euill motions and luſts: no thought ſo wicked, and no luſt ſo vile, but the corruption of nature brings it forth in vnregenerate perſons, on occaſion of the Commandement of God: the Commandement of God which forbids ſinne, and is the rule of good life, and ſo ſhould worke good in men, it works no good at all in vnregenerate perſons being left to themſelues, nay it is ſo farre from working good in themſelues, as on occaſion of that, their corruption ſtirres, and works, and brings forth in them all manner of euill.

Vſe. Where then is any place for freedome of will in vnregenerate perſons, Freedome of will in ſpirituall good things in vnregenerate perſons, ouerthrowne.as the Papiſts hold and teach, That men being yet in their naturall ſtate and condition, hauehave freedome of will in things that are ſpirituall, and truely good, and commanded of God in his Word, and that meere naturall and vnregenerate perſons may will that which is truely good? That cannot ſtand with this truth, that the corruption of nature hath ſuch a ſtrong working in vnregenerate perſons, as, on occaſion of the Commandement of God, it ſtirres vp in them all ſorts of euill motions and luſts. Is it poſſible, that vnregenerate perſons ſhould hauehave it in their free choice to will ſpirituall good things, and to be able freely to will and chooſe that which is truly good and holy? and yet the frame of their hearts is not onelyonly altogether euill of it ſelfe euen from the cradle, Gen. 8.21.Gen 8:21Gen. 8.21. The diſpoſition of their vnderſtanding, their will and their affections, with all that their hearts deuiſe, frame or imagine, is not only wholly euill, but more then that, ſo ſtrong is the corruption of their nature, as, on occaſion of the Commandement of God, it breakes out, and ſtirres vp in them all manner of euill motions and luſts, and they are made worſe by that which ſhould be a meanes to doe them good?

Is it poſſible there ſhould be a libertie and freedome p. 181of will in ſuch a miſerable bondage? No, no: it is a thing altogether impoſſible, and it is a meere fancy, and an idle conceit, to thinke that vnregenerate perſons hauehave freedome of will in things ſpirituall and heauenly, and can freely will that which is truly good: we are to renounce it as a groſſe Popiſh error.

Come wee now to the laſt words of this Verſe, For without the Law, ſinne is dead. In theſe words, as before we ſhewed, the Apoſtle addes a reaſon to his foregoing Propoſition. The meaning of them I hauehave alſo giuen, as that they are thus to be conceiued: That without the true knowledge and due conſideration of the Law of God, the corruption of nature lyes, as it were, dead, it lyes hid, and hath not that ſtrong and violent working, as it hath when the Law of God is knowne. From theſe wordes thus vnderſtood, two things are offered. I will ſpeake of them in order.

Firſt this; hence wee are giuen to vnderſtand, Doct. 6 That where the Law of God is either wanting, Where the Law and Word of God is wanting, or not ſoundly knowne, there naturall corruption hath not that violent working in vnregenerate perſons, as where the Law and Word of God is knowne, and thorowly conſidered.or men hauing the Law and Word of God, do not ſoundly know it, and duly conſider it, there the corruption of nature hath not that raging and violent working, and it breakes not out with that violence in vnregenerate perſons, as it doth where the Law and Word of God is well knowne, and throughly conſidered of them that be vnregenerate, being then left to themſelues. Indeed wee may not thinke, that the corruption of nature hath not a ſtrong and a powerfull working in vnregenerate perſons, where the Law and Word of God is either wanting, or is not well knowne, and duely conſidered of them. No, no: doubtleſſe it hath a ſtrong and powerfull working in vnregenerate perſons, either wanting the Law and Word of God, or hauing it, and yet being ignorant of it, or not duely conſidering it, the corruption of nature euen then brings forth in them moſt vile & moſt abominable fruits. The Apoſtle ſhewes it at large, Rom. 1. in many Verſes, as, 23, 24, 25, 26, 27, 29, 30.

p. 182But this is the thing that I deliuer grounded on this Text: That where the Law and Word of God is either wanting, or men hauing it, doe not know it, or doe not at all conſider it, or but ſlenderly; there, though the corruption of nature doe ſtrongly preuaile, yet it hath not that fierce, and that raging and violent working in vnregenerate perſons, as it hath where the Law and Word of God is ſoundly knowne, and thorowly conſidered of them that be vnregenerate, they being then left to themſelues: and for this, wee hauehave further euidence and teſtimony of Scripture, and this may be further confirmed by ſome examples out of the Booke of God.

To this purpoſe reade Ierem. Jerem. 36.23.Jer 36:2336. VVe there find, that though Iehotakim the King was a wicked man, and his corrupt heart ſet him on to worke much euill in the ſight of the Lord, yet then did his corruption rage and ſwell, and then did it breake out fiercely and violently, when Iehudi had read before him the Roll that was written from the mouth of Ieremiah, then the Text ſaith, Ver. 23. that in his rage he cut the Roll, and caſt it into the fire that was on the hearth, and burnt it. Yea then his rage was ſo great, he was ſo violently carryed to miſchiefe, and ſet on it, 26as he ſent to take BARVCH and IEREMIAH, to clap them vp in priſon, Verſ. 26.

And thus we reade of the people, Ierem. 44. Though they were foule and groſſe Idolaters before, yet then were they raging mad on that ſinne, and carryed after it with violence, when they heard and knew the Word of the Lord to the contrary, from the mouth of the Prophet, then they ſaid, Verſ. 16, 17. The Word that thou haſt ſpoken vntounto vsus in the Name of the Lord, we will not heare it of thee. But we will doe whatſoeuer thing goeth out of our owne mouth, as to burne incenſe to the Queene of heauen, and to powre out drinke offerings vntounto her, as we hauehave done.

And thus we reade of the people of Epheſus, Act. 19. their corruption ſtrongly preuailed ouer them, to the p. 183worſhip of their goddeſſe Diana; yet it had not that force, that raging, and that violent working in them, till they knew the Word and Will of God to the contrary, by the preaching of Paul; then their corruption had a maruellous violent working in them. The Text ſaith, Verſ. 28. that then they were full of wrath, and cryed out, Act. 19.28.Acts 19:28ſaying, Great is DIANA of the Epheſians. And ſo, Verſ. 34. There aroſe amongst them a ſhout almoſt for the ſpace of two houres, of all men, crying, Great is DIANA of the Epheſians.

By theſe examples not to adde more, we ſee, that howſoeuer the corruption of nature hauehave a ſtrong working in ſuch as either want the Law and Word of God, or hauing it, are ignorant of it, or doe not duly conſider it, yet it hath not that fierce, that raging and violent working, as it hath in them that know the Law and Word of God, and throughly conſider it; they being then left to themſelues, in them the corruption of nature rageth extremely, and it breakes out moſt violently: and the reaſon is plaine;

Such as either want the Law and Word of God, Reaſon. or are ignorant of it, the corruption of nature hath nothing to hinder the working of it, it goes on ſmoothly and ſheere away, and with an euen courſe, without any interruption or diſturbance at all: but in them that know the Law and Word of God, and duely conſider it, there is that knowledge, and that conſideration to ſtop and to hinder the courſe of their corruption; and therefore in them, being left to themſelues, the corruption of nature hath a moſt fierce and a moſt violent working. Ʋſe.

Now this being a truth, Strength againſt amazement in thoſe mē that knowing the Law and Word of God, breake out into feare full outrage of ſinne.it may ſerue to arme and ſtrengthen vsus againſt amazement, and wonder, when we ſee men that know the Law, & know the Word of God, notwithſtanding to breake out into fearefull outrage in ſinne. VVee are not to maruell at mens outrage in ſinne in theſe dayes, wherein they hauehave the cleere light of the VVord ſhining forth to them, and they hauehave alſo knowledge p. 184of it: for why? The Deuill now rageth more then in former times, becauſe his time is ſhort; and in men that know the Law and Word of God, being left to themſelues, the corruption of their nature rageth extremely, and breaketh out moſt violently; yea, in them the corruption of nature hath a more fierce and a more violent working, then in them that either want the Word of God, or are ignorant of it. And therefore we are not to maruell at it, that many that liue in the cleere light of the Word of God, and where it is truly & faithfully preached, and hauehave knowledge of the Word forbidding ſinne, are notwithſtanding moſt outragious in ſinne, and carryed on moſt violently in a courſe of ſinne; we are not to wonder at this. Yet in the meane time, ſuch perſons as are ſo carryed on in ſinne, are in a fearefull caſe, and it is the caſe of too many.

Are there not many that know the Word of God forbidding ſinne, yea, that know the Word of God forbidding their particular ſinnes, and hauehave often heard it vrged againſt their particular ſinnes of Pride, of Couetouſneſſe, of Drunkenneſſe, of Sabbath-breaking, and ſuch like; and yet the corruption of their hearts carryes them on euen with violence and eagerneſſe, to the practice of theſe ſinnes? Surely, ſuch perſons are in a miſerable condition. They that either want the Word of God, or are ignorant of it, though they be in a miſerable taking; yet thou that knoweſt the Word of God forbidding ſin, yea, forbidding that particular ſinne, which thy corruption carryes thee euen with violence, to practiſe, thy caſe is far worſe; for that is to ſinne againſt knowledge, and preſumptuouſly, yea, that is a fearefull ſtep to that vnpardonable ſinne, the ſinne againſt the holy Ghoſt, yea, that ſeales vp to thee a fearefull concluſion; if thou ſpeedily amend not, it is more then probable, that thou art in the ſtate of reprobation, thou art a child of diſobedience and wilfull rebellion; and therefore thou art not onelyonly a p. 185child of wrath, as all others are by nature, but it is more then probable, that thou ſhalt neuer be receiued to mercy, and that thou art a child of perdition.

Oh let all ſuch as are carryed on violently in a courſe of ſinne, though they know the Word of God to the contrary, thinke on this; and if hell hauehave not taken hold and poſſeſſion of them, let them bethinke themſelues of ſpeedy reformation.

Now the ſecond thing offered vntounto vsus, in that the Apoſtle ſaith, Without the Law, ſinne is dead; without the true knowledge of the Law, the corruption of nature lies hid, and as it were dead, is this:

That ignorant perſons, Doct. 7 They that either know not the Law and Word of God, or conſider it not, hauehave no true touch of conſcience, in regard of inward corruption.ſuch as either know not the Law and Word of God, or at leaſt confider it not as they ought, they hauehave no true touch of conſcience in reſpect of inward corruption, the corruption of nature lyes as it were dead in them, not onelyonly in reſpect of the working power of it, but alſo in regard of the accuſing power of it; it hath not in them that accuſing power, that it hath in thoſe that are acquainted with the Law and Word of God, the vglineſſe and grieuouſneſſe of the corruption of nature, doth not preſſe and lye heauy on the ſoules of ſuch as are ignorant of the Law and Word of God, they are not touched with the danger of it, they ſee not themſelues, in regard of the corruption of nature, vnderunder the curſe of God, and liable to euerlaſting perdition. And why? Surely, becauſe they know not Luſt to bee ſinne, they ſee not the corruption of nature to be ſinne, and to be a thing forbidden & condemned in the Law of God; no, though they bee men of great knowledge and vnderſtanding in other things, yet they are as blinde as Beetles in reſpect of the corruption of nature, they ſee not their ignorance of God, and of his Word, their hardneſſe of heart, their diſtruſt of Gods prouidence, their ſelfe-louelove, their ſeeking themſelues, their owne eaſe, pleaſure, profite, and many actuall luſts of their hearts, to bee ſinnes, p. 186much leſſe doe they ſee the roote of thoſe luſts, the corruption of their nature, to be ſinne; and therefore they cannot be touched with the waight of it, and with the danger of it, and finde themſelues vnderunder the curſe of God in regard of it.

This ſerues further to diſcouer to vsus the neceſſary vſe of teaching and learning the Law of God, Vſe. It is needfull that the Law of God ſhould be taught, and that men ſhould learne it.that it is needfull the Law of God ſhould bee taught, and that men ſhould learne it, and come to the knowledge of it. Men that are ignorant of the Law of God, or at leaſt conſider it not as they ought, they hauehave no true touch of conſcience in reſpect of inward corruption, the corruption of nature lyes, as it were, dead in them, euen in reſpect of the accuſing power of it, and they goe on in a deadneſſe and dulneſſe of heart, & hauehave no ſenſe or feeling of their inward luſts, that are ſtrong and powerfull in them: they are not humbled, they ſorrow not, they grieue not, they hang not downe their heads, in regard of inward corruption: and why? Becauſe it is not in them? No, no: but becauſe they feele it not, they hauehave no touch of conſcience in reſpect of it, being ignorant of the Law of God, that ſhould bring them to a true touch of conſcience, for the very corruption of their hearts, and make them ſee themſelues, in regard that they are vnderunder the wrath of God, and lyable to euerlaſting peridition; and therefore it is needfull that the Law of God ſhould be taught, and that men ſhould learne it, and come to the knowledge of it; and to this purpoſe conſider but this, without knowledge of the Law of God, men can neuer come to a ſight of the corruption of their owne hearts, and without a true ſight of it, they can neuer come to be truly humbled for it, and without true humiliation for it, in ſome meaſure, they cannot come to be rayſed vp with true comfort. And therefore, as wee tender our owne good and comfort, we are to learne the Law of God, that thereby we may come to the knowledge of the corruption p. 187of our owne hearts, and may be truely humbled for it, and ſo find true comfort in Ieſus Chriſt.