The Complaint of a Sanctified Sinner Answered, Verse 9
VERS. 9.
For I once was aliue without the Law: but when the Commandement came, ſinne reuiued.
THe Apoſtle hauing ſaid, Without the Law, ſinne is dead, without the Law, ſinne lay as it were, dead, both in regard of the working, and alſo of the accuſing power of it; In this Verſe he confirmes it by his owne example, he giues inſtance in himſelfe, and ſhewes, that euen in himſelfe ſinne lay, as it were, dead, without the Law. That is the generall drift and purpoſe of the Apoſtle in this Verſe; and thus much is intended by him, and eaſily gathered from his wordes, though it be not in theſe very termes propounded in this Verſe.
We hauehave laid before vsus two contrary ſtates and conditions both of the Apoſtle himſelfe, and of ſinne in regard of the Law. As firſt, that without the Law the Apoſtle was once aliue, and ſinne was then dead. In the firſt words, For I once was aliue without the Law, and ſinne was then dead: that is not expreſſed, but implyed. And then ſecondly, that on the comming of the Commandement, ſinne, which before was dead, reuiued, and then he dyed. But when the Commandement came, ſinne reuiued, but I dyed.
For I once, that is, I my ſelfe, Interpretationheretofore being a Phariſe, being in my naturall ſtate, and before my conuerſion, was aliue, that is, ſeemed to my ſelfe to be aliue, in mine owne conceit and opinion I was aliue. Now the life the Apoſtle here intends, is ſpirituall life, and that is put for a good and an happy ſpirituall ſtate and condition; for ſo the word (Life) is ſometimes vſed in Scripture, for an happy ſtate and condition, Pſal. 34.12.as Pſal. 34.12. What man is he that deſireth life? that is, Who is it that would liue well and happily, in an happy ſtate and condition? And ſo the Apoſtles meaning, in ſaying, I was aliue, is this: I was in mine owne conceit and opinion in a maruellous good caſe, I thought my ſelfe, in regard of my ſpirituall ſtate and condition, exceeding well, and farre from any danger of death and damnation: I obſerued the Law outwardly, and touching the outward obſeruation of it, I was vnrebukeable, Philip. 3.6.Philip. 3.6. and I was ſecure, my conſcience did not trouble me, nor make me afraid of Gods iuſtice and vengeance. So much is implyed in that phraſe (I was aliue.) Without the Law, that we expounded before, and ſhewed this to be the meaning, Without the ſound knowledge and due conſideration of the Law of God.
But when the Commandement came.] By Commandement we are to vnderſtand that Commandement beforeſpoken of, that forbids luſt and condemnes it. And the Apoſtle ſaith, that the Commandement came; not becauſe he had it not before, but becauſe hee did not rightly vnderſtand it and duely conſider it; for this phraſe is oppoſed to the former, without the Law: and ſo the Commandement came to the Apoſtle, when he rightly vnderſtood it, and did duly conſider it (ſinne reuiued.) The word Sinne is here to be taken as before, for the corruption of nature, for inward luſt and concupiſcence, and that is ſaid to reuiue, when it ſhewes forth the power of it, both in ſtirring and working, and in accuſing; without ſound knowledge and due conſideration of the Law of God, it lay, as it were, dead, but on the ſound knowledge and due conſideration of the Law, it begun to ſhew forth the life of it, euen ſtrongly to ſtirre, and to worke, and to accuſe.
And I dyed.] This is oppoſed to that hee ſaid before (was aliue.) The meaning is this:
I found my ſelfe in regard of my ſpirituall ſtate and condition, as a dead man, I ſaw my ſelfe guilty of ſinne, and ſo vnderunder the curſe and wrath of God, and lyable to eternall death and damnation, my conſcience accuſed mee, and made mee afraid of Gods wrath and vengeance. That is the meaning of that phraſe (I dyed.) Thus then conceiue we the meaning of the Apoſtle in the words of this Verſe, as if hee had ſaid,
But I my ſelfe heretofore, when I was a Phariſe, and did not ſoundly vnderſtand the Law of God, nor duely conſider it, but contented my ſelfe with an outward obſeruation of it, thought my ſelfe, in regard of my ſpirituall ſtate and condition, exceeding well, and in a maruellous good caſe, I was ſecure, my conſcience neuer troubled me, and I thought my ſelfe farre from any danger of death and damnation: but when I came to a right vnderſtanding, and due conſideration of the Commandement of God, that forbids Luſt, and condemnes it, then the corruption of my nature, the luſt of mine heart, ſhewed forth the life of it, then it began ſtrongly to worke, and to ſtirre, and to accuſe me, then I found my ſelfe, in regard of my ſpirituall ſtate and condition, in a miſerable caſe, then my conſcience accuſed me, and terrified me, and I ſaw my ſelfe guiltie of ſinne, and ſo vnderunder the curſe of the Law and wrath of God, and lyable to eternall death and damnation.
Here firſt obſerue we, that the Apoſtle ſaith, that when hee was a Phariſe, and had no ſound knowledge of the Law of God, nor due conſideration of it, but reſted only in the outward obſeruation of the Law, then hee thought himſelfe aliue, hee then thought himſelfe, in regard of his ſpirituall ſtate and condition, exceeding wel, and in a maruellous good caſe. Now that which was the conceit and thought of the Apoſtle, is the very conceit and thought of all naturall men being ignorant of the Law of God, or not duely conſidering it: and the point hence is this,
That ſuch as are ignorant of the Law and Word of Doct. 1 God, It is the nature of ignorant perſons, to pleaſe themſelues in an outward conformity to Gods Law.or doe not duely conſider it, they pleaſe themſelues exceedingly in an outward conformity to the Law of God, and if they carry themſelues orderly, and yeeld an outward conformity to the Law, and performe outward good things, they are highly conceited of themſelues, and they thinke they are in a maruellous good caſe, in reſpect of their ſpirituall ſtate and condition; it is the nature of ignorant perſons to bleſſe themſelues, in reſpect of their outward good carriage and ciuill behauiour, and to thinke themſelues, in reſpect of that, aliue to Godward, and without all queſtion in Gods fauour, and ſarre from any danger of death and damnation. This is the conceit of all ignorant perſons, euen of all ſuch as are not well acquainted with the Law and Word of God, or doe not duely conſider it. Wee ſee it here in the example of the Apoſtle; and to this purpoſe wee hauehave other examples in the Word of God, as that of the Phariſe, Luk. 18.11, 12. wee there reade, that the Phariſe giues thankes to God, that he was not thus and thus, That hee was not an Extortioner, Vniuſt, an Adulterer, or as this Publican: but he did this, and he did that, Hee faſted, and hee gaue almes, and ſuch like. As if hee had ſaid in plaine termes, I thanke God, I carry my ſelfe orderly and well, and I doe good duties; and therefore I doubt not but that I am in a good caſe, and I am in the fauour of God, and I am farre from danger of death and damnation.
And thus we read, Mat. 19.17, 18.Mat. 19. that a vaunting young man comming to Chriſt, & demanding, What he ſhould doe to be ſaued? and Chriſt ſaying to him, If thou wilt enter into life, keepe the Commandements. And on his further demand, telling him which, he further ſaid to Chriſt, Verſ. 20. I hauehave obſerued all theſe things from my youth; what lacke I yet? He being vnacquainted with the true ſenſe and meaning of the Law, and reſting on an outward obſeruance of ſome Commandements, hee was highly conceited of himſelfe, he thought himſelfe in a maruellous good caſe; and vnleſſe Chriſt could tell him what hee ſhould doe more, hee had done as much as would certainely bring him to heauen.
And this is the conceit of all ſuch as are vnacquainted with the Law and Word of God, or doe not duely conſider it; they thinke, if they liue ciuilly and yeeld only an outward conformity to the Law of God, and Will of God reueiled in his Word, they are in a maruellous good caſe, and they cannot be perſwaded, that they are in a bad caſe, and in any danger of death and damnation: and if you tell them that they are in danger of it, they will be ready to anſwere you, as the people did the Prophet, Ierem. 2.35.Ierem. 2.35. They are guiltleſſe, and they feare no ſuch danger. And to ſay with the Church of Laodicea, Reuel. 3.17. Reuel. 3.17.that they are rich; and they are maruellous well, and in good caſe. And why? Surely, the reaſon of it is this:
Men are ready to ſoothe vp themſelues; Reaſon. and to thinke well of themſelues; that is naturall in eueryevery one; and men being ignorant of the Law of God, men being vnacquainted with the perfection of the Law, as that the Law of God requires exact and perfect holineſſe and righteouſneſſe aſwell inward as outward, and imagining that the Law requires no more but an outward obſeruance and performance of good duties, being not able to ſee the depth and length of the, Law of God; hereupon it comes, that men yeelding an outward conformity to the Law, and carrying themſelues orderly in the world, they bleſſe themſelues, and thinke they are well and in very good caſe; and when they are in the worſt caſe of all, they thinke themſelues in the beſt.
This being a truth, Vſe 1 in the firſt place it diſcouers whence it is that the Papiſts doe ſo pleaſe themſelues in their outward performances, and their outward obſeruances: Whence it is that the Papiſts pleaſe themſelues in their outward obſeruances.they bleſſe themſelues, if they ſay ouer ſo many Creedes, and ſo many Pater noſters, and do ſuch and ſuch good works, yea, they thinke that the very doing of ſuch and ſuch works, merits at the hands of God, and that no leſſe, then the reward of eternall life. Poore ſoules! they deceiue themſelues in their owne conceit; and here is the cauſe of their miſconceit, they are ignorant of the Law of God, or at leaſt conſider it not as they ought, they either know not, or they conſider not the ſtrict iuſtice of the Law of God, that it requires exact and perfect holineſſe, aſwell of heart as of life, and a perfection of louelove both to God and Men: this they are either ignorant of, or they conſider it not.
To come to ourſelues; Vſe 2 Is it ſo, that ſuch as are ignorant of the Law and Word of God, Whence it is, that men pleaſe themſelues in their ciuill carriage.or doe not duly conſider it, they pleaſe themſelues exceedingly, in an outward conformity to the Law, and if they carry themſelues orderly and ciuilly, they thinke they are in a maruellous good caſe, in regard of their ſpirituall ſtate and condition? By this then we may eaſily ſee, whence it is that men are ſecure, and pleaſe themſelues in their ciuill carriage, and their outward conformity to the Law of God, and thinke, that in regard of that, they are in a maruellous good caſe, yea, that they are in the fauour of God, and free from danger of death and damnation.
Surely, hence it is, they are ignorant of the Law and Word of God, or at leaſt, they conſider it not as they ought, they carry themſelues ciuilly in the world, and they doe good things, and becauſe they are ignorant of the Law of God, or doe not conſider, what that requires at their hands, therefore they thinke themſelues aliue to Godward and in very good caſe, yea, you ſhall hardly perſwade them that their caſe is miſerable, and that they are in danger of hell and damnation: deale with them, and tell them their caſe is fearefull and damnable; and they thinke it ſtrange, and you bring ſtrange things to their eares. What, they in a bad caſe? they in danger of hell and damnation? Surely no, it cannot be; they thanke the Lord, they carry themſelues orderly and ciuilly, and none can iuſtly taxe them with any ſoule crime, they doe no man wrong, they pay eueryevery man his owne: and therefore ſay what you will, you ſhall neuer make them beleeue that they are in a bad caſe, that they are in danger of hell and damnation.
Thus thouſands in the world are conceited of themſelues, not knowing, or at leaſt, not conſidering what the Law and Word of God requires at their hands; they bleſſe themſelues in their ciuill carriage, and their outward conformitie to the Law of God; and ſo, poore ſoules, they deceiue themſelues, and they are in a miſerable taking, and indeed, their caſe is far more miſerable, becauſe they ſee not their miſerie, and they are hardly brought to take notice of it: it is an harder matter to bring a ciuill man or woman to a ſight of their miſerie, then a Swearer and a Ruffian: for why? They take themſelues to be in a bleſſed caſe, they thinke all is well with them, and they are ſuch as Chriſt ſpeakes of, Luk. 15.7. Luke 15.7.They thinke they are iuſt, and in the fauour of God, and they need no repentance; and ſo they goe on in a blockiſhneſſe, and without all true ſenſe and feeling of their ſinnes; and they are like to a man that is dangerouſly and deadly ſicke, and feeles not his ſickneſſe, and ſo neglects the meanes of his recouery, and dyes without remedie. So they are dangerouſly ſicke in their ſoules, and they feele it not, and they goe on, neglecting the meanes of their good, and ſaluation of their ſoules; and ſo their caſe is miſerable, yea, I dare be bold to ſay, either God ſaith not true in his Word (which were blaſphemy once to thinke) or elſe ſuch as reſt in their ciuill carriage and behauiour, and thinke all is well with them, are in a miſerable caſe: for marke what Chriſt ſaith, Matth. 5.20. Except your righteouſneſſe exceede the righteouſneſſe of the Scribes and Phariſes, yee ſhall not enter into the Kingdome of heauen.
Now what was the righteouſneſſe of the Scribes and Phariſes? Surely, an outward conformitie to the Law of God, and for that, they were admired, and in reſpect of that, held as petty Angels; and yet Chriſt ſaith, Except our righteouſneſſe exceed them, we ſhall neuer enter into the Kingdome of heauen. And therefore take notice of thy miſerable ſtate and condition, thou that pleaſeſt thy ſelfe in thy ciuill carriage, and thinkeſt all is well with thee. It is through ignorance of the Law and Word of God: or becauſe thou conſidereſt not what the Lord requireth of thee in his Word, and thou doſt but dreame that thou art aliue to Godward; when God awakens thee thou ſhalt finde thy ſelfe in a miſerable caſe: and therefore take notice of it now in time, and know that God in his Word, requires of thee conformity to his Law and Word aſwell inward as outward, and that thy doing of outward good things, comes from a ſanctified ſoule, and proceed out of a pure heart, good conſcience, and faith vnfayned, and that they bee done in conſcience and obedience to the Commandement of GOD, and with a deſire to pleaſe him, and with a due reſpect to his glorie.
In the next place, obſerue we the manner of ſpeaking, the Phraſe and forme of ſpeech here vſed by the Apoſtle. He ſaith, I once was aliue, without the Law. And againe, that the Commandement came to him (and when the Commandement came) not meaning that hee was altogether without the Law, or that the Law was altogether abſent from him, (for hee had the Law, and was inſtructed in it at the feete of Gamaliel, Act. 12.3.Act. 22. verſ. 3.) but his meaning is this, that hee was in former time without the ſound knowledge and vnderſtanding of the Law, and did not duely and throughly conſider it, the Law came to him when he ſoundly vnderſtood it, and did duely conſider it.
Now the Apoſtle ſetting out his want of ſound knowledge, and due conſideration of the Law of God, vnderunder this Phraſe and forme of ſpeech, He was without the Law, and againe, His ſound knowledge and through-conſideration of the Law. VnderUnder this forme of ſpeech, The Commandement came to him, wee are giuen to vnderſtand thus much:
That men are as without the Law and Word of God, Doct. 2 and as if they had not the Law and Word of God, Men are as without the Law & Word of God, though they heare the ſound of it, when they doe not rightly vnderſtand it and duely conſider it.though they heare the ſound of it in their eares, when they doe not rightly vnderſtand it, and duely conſider it; ſuch as heare the Law and Goſpell, euen the whole Word of God, and hauehave it ſounding in their cares, and doe not rightly vnderſtand it, and duely conſider it, ſo as they feele the proper and powerfull effect and working of it in themſelues for their humiliation and comfort; it may be truly ſaid of them, that they are as without the Word of God, they are as if they had not the Word of God at all; as one that is blind, may be ſaid to be without the light of the Sunne, though the Sunne ſhine moſt cleerly round about him, and the beames of it fall on his eyes; and as a man that hath riches, and yet hath not the vſe of them, nor any further profit of them, then the beholding of them with his eyes, Eccleſ. 5.10. may be ſaid to be as without riches, and as if hee had no wealth at all. So they that hauehave the Word of God, and they heare it, they reade it, and it may be hauehave ſome generall and conſuſed knowledge of it, and yet hauehave not the right and ſound vnderſtanding of it, and doe not throughly conſider it, ſo as they feele the power and working of it in themſelues to their humbling and ſtrengthning; certainly they are as without the Word of God, as if they had it not at all.
To this purpoſe marke what the holy Ghoſt ſaith, Heb. 4.2. The Word that they heard, profited them not, becauſe it was not mixed with faith in thoſe that heard it. The meaning is this, Becauſe the Iewes, in the time of the old Teſtament, did not ſoundly vnderſtand the Word of God, the Goſpell that they heard, and did not mingle it with faith, becauſe they did not ſo throughly and duely conſider it as they ought, euen till they come to feele ſweetneſſe and comfort of it in themſelues; therefore it was fruitleſſe, it was vnprofitable to them, and they were as without the Word of God, and as if they had neuer had it at all.
Iſai. 28.9. we read, that the Prophet conteſteth with the people, and blames them exceedingly, that though the Lord had ſent his Word vntounto them by his Prophets, and they had heard it, yet they had no ſound knowledge and vnderſtanding of it, and he ſaith, in that regard they were as Babes, and the preaching of it had done them no more good, then as if it had beene preached to yong Infants: and ſo it was with them, as if they had been without the preaching of it, and as if they had neuer heard it at all. Whom, ſaith the Prophet, ſhall he teach knowledge? and whom ſhall he make to vnderſtand the things that he heareth? Them that are weaned from the milke, and drawne from the breſts?
2. Tim. 2. The Apoſtle hauing exhorted Timothy conſtantly to vndergoe the labours of his calling, and the troubles and afflictions attending on it, Verſ. 7. he ſaith, Conſider what I ſay, 2. Tim. 2.7.and the Lord giuegive thee vnderſtanding in all things. As if he had ſaid, All that I hauehave ſaid, is nothing worth, it is as if I had neuer ſpoken it, and as if thou hadſt neuer heard it, vnleſſe thou rightly vnderſtand it, and duely conſider it, to make thy profit and benefit of it: and therefore vnderſtand me aright, and conſider what I ſay, and the Lord giuegive thee that thou maiſt both rightly vnderſtand, and wiſely conſider what I hauehave ſaid, that may be fit for thy good.
Ioh. 5.39. Wee find, that Chriſt inioynes a diligent Search of the Scripture, that men ſhould againe and againe ſearch into the Scriptures: for ſo the word ſignifieth: and neuer reſt till they finde out the right ſenſe and meaning of them, and be able to make a right vſe of them to themſelues. Chriſt knowing well, that if men doe not ſo vnderſtand the Word, and if they be not able ſo to make vſe of it, they are as if they were without the Word, and as if they had it not at all. And the reaſon of it is this:
Howſoeuer the Word of God be in it ſelfe the Will and Wiſedome of God reueiled; Reaſon. yet it is not ſo to them that doe not rightly vnderſtand it, and rightly apply it. The Word of God, miſvnderſtood, or miſapplyed by any man, it is not the Word of God to him; though in it ſelfe it be, yet to him it is not the Word of God, but his owne fancy, and his owne conceit. And therefore this muſt needes be held as a certayne truth, that men are as without the Word of God, though it ſound in their eares, and they hauehave ſome generall knowledge of it, when they doe not rightly vnderſtand it, and duely conſider it, ſo as they feele the proper effect and working of it in themſelues.
This being a truth, the vſe of it is for inſtruction: Ʋſe. It muſt teach vsus not to content our ſelues with the hearing of the Word of God, and the reading of it, We muſt not reſt in the hearing, reading, and generall knowledge of the Word of God.though we doe often both heare and reade it, and with ſome generall knowledge of it; but wee muſt labour for a further matter, euen for a right vnderſtanding of the Word of God, that we may be able duely to conſider it. And herein many deceiue themſelues; they reſt only in the hearing of the Word, and content themſelues with ſome general knowledge, they know onelyonly the outward face and ſentence of the Word, and they are able to repeate it, but they hauehave no ſound knowledge of it, they are not acquainted with the inward purpoſe and meaning of the holy Ghoſt in it. Poore ſoules! whoſoeuer they be that thus doe, they deceiue themſelues, and they are as without the Word of God, and as if they had it not at all, yea, on them is verified that heauy and fearefull threatning and iudgement denounced, Iſai. 6.9. They heare, and doe not vnderſtand, they ſee, and doe not perceiue. Which is a moſt heauy iudgement of God, worſe then famine, plague, or any other outward calamitie: For that is a iudgement of God on the ſoule.
Let vsus not then content our ſelues with the hearing or reading of the Word of God, and with a generall knowledge of it, but labour we for the right vnderſtanding of it, and let vsus neuer reſt till we come to a right vnderſtanding of the Word of God, and be able duely to conſider it, yea, ſo, as we feele the proper effect and working of it in our ſelues.
How is that, Queſt. may ſome ſay? when doe we rightly vnderſtand the Word of God, and duely conſider it, ſo as we feele the proper effect of it in our ſelues?
To this I anſwere: Anſw. When wee are wrought on and affected according to the ſubiect matter of the Word, when the terrors of the Word doe caſt vsus downe, and truly humble vsus, and the comforts of it doe raiſe vsus vp againe with true and ſound comfort. For example; when the Law of God brings vsus to a ſight of our ſinnes, euen of our particular ſinnes, and to ſee our ſelues vnderunder the curſe of the Law, and vnderunder the wrath of God, and at the very gates of hell, in reſpect of our ſinnes: And the Goſpell, that againe raiſeth vsus vp with comfort touching remiſſion of our ſinnes, peace of our conſciences, our adoption through Chriſt to be the Sonnes of God, and it fills our hearts with ioy vnſpeakable and glorious, euen with ioy in the holy Ghoſt. And this wee are to labour for, and let vsus neuer reſt, till wee finde this in our ſelues: Labour we to find our ſelues truly humbled by the Law of God; and then raiſed vp againe with true and ſound comfort by the Goſpell, and to feele the ſweetneſſe and comfort of it in our owne ſoules, yea, let vsus neuer reſt, till we be able to finde the comfort of it in time of trouble and diſtreſſe; for the moſt wicked will ſeeme to finde comfort in the Goſpell in the time of health, and in the time of proſperitie; but let vsus neuer reſt, till we be able to ſay with Dauid, Pſal. 119.50. It is my comfort in my trouble: for thy promiſe hath quickened me. Then indeede we rightly vnderſtand it, and wee feele the proper effect of it in our ſelues: and to helpe vsus forward in this, conſider we briefly theſe two things:
Firſt, nothing is able to yeeld vsus true comfort in time of trouble and diſtreſſe, but only the Word of God; and if we be not able to comfort our ſelues out of the Word of God in our troubles, we either grow impatient, or we become deſperate, or wee flye to vnlawfull meanes: for indeed if men know not God in his Word, they know not his Mercy, they know not his Truth, his LoueLove and his Goodneſſe; and how then can they poſſibly be comforted in their troubles?
Againe, conſider wee, that Prayer brings a feeling of comfort, and the Sacraments a ſealing vp of comfort, but it is only of that comfort wee hauehave in the Word of God: If wee hauehave no comfort in the Word of God, Prayer brings no feeling of any true comfort, the Sacraments ſeale vp nothing to vsus, but Iudgement and Damnation. If we deſire to find true comfort in time of trouble and diſtreſſe, and would hauehave Prayer to bring vsus to a feeling of true comfort, and the Sacraments to ſeale vp true comfort in our owne ſoules: let vsus not content our ſelues with the hearing or reading of the Word of God, and with a generall knowledge of it, but labour we, and neuer let vsus reſt, till wee come to a right vnderſtanding of the Word, and that we be able duely to conſider it, and that wee feele the proper effect of the Law in our owne hearts, to the humbling of vsus for our ſinnes: and the Goſpell rayſing vsus vp with true comfort, yea, that wee are able to finde comfort in the Goſpell in time of our greateſt trouble and diſtreſſe, then we rightly vnderſtand and duely conſider it: and if it be not thus with vsus, wee are as without the Word of God, and as if wee had it not at all.
Note we further, the Apoſtle ſaith, When the Commandement came; meaning, that Commandement that forbids Luſt, and condemnes it; when hee came more narrowly to looke into that Commandement, and more duely to conſider it; thereby intimating, that in former times hee did not ſo narrowly looke into that Commandement, nor ſo throughly conſider as hee ought. And hence we are taught,
That we are carefully to conſider, Doct. 3 and to looke into all and eueryevery Commandement of God, We are carefully to conſider eueryevery Commandement of God.euen to conſider one Commandement of God aſwell as another, and all of them together; for indeed he that breakes one Commandement, is guiltie of all, Iam. 2.10. And there is the ſame Law-giuer of one Commandement, as well as of another; hee that ſaid, Thou ſhalt not commit adultery, as it followeth, Verſ. 11. ſaid alſo, Thou ſhalt not kill, &c. And the leaſt breach of any Commandement, is a ſinne againſt God, euen againſt the infinite Maieſtie of God, and ſo deſerues the wrath of God and euerlaſting perdition.
And therefore wee are carefully to conſider all and eueryevery Commandement of God, Vſe. They deceiue themſelues, that looke to ſome of the Commandements, and not vntounto the otherand to looke to one Commandement aſwel as to another: and therefore they deceiue themſelues, who looke to ſome of the Commandements, and not to the other, and are carefull to auoid the breach of ſome Commandements, and not of the other.
Art thou no Thiefe, no Murderer, no Adulterer, no Swearer, and ſuch like? and yet art thou a Sabbathbreaker, or the like? thou deceiueſt thy ſelfe: thou canſt find no true comfort in ſo doing. Dauid ſaith, Pſ. 119.6. He ſhould not be confounded, when he had reſpect to all the Commandements of God. Thus muſt wee doe, wee muſt hauehave reſpect to all the Commandements of God, and we muſt be careful to obey God in al his Commandements, otherwiſe wee ſhall finde no true comfort nor peace to our owne ſoules.
Now further, in that the Apoſtle ſaith, that whereas before without the Law he thought himſelfe aliue, and on the comming of the Commandement ſinne reuiued, and he dyed, his meaning being this, that when he came to a true vnderſtanding of the Commandement of God that forbids luſt, and more throughly to conſider that Commaundement, then the corruption of his nature ſhewed foorth the life of it, it began then to ſtirre, to worke, and to accuſe him, and then he found himſelfe, in reſpect of his ſpirituall ſtate, as a dead man, he ſaw himſelfe guiltie of ſinne, and ſo vnderunder the curſe of the Law. Hence we are giuen to vnderſtand thus much:
That the ſound knowledge and due conſideration of the Law of God, Doct. 4 Sound knowledge of the Law of God, brings men to a ſight of inward corruption.brings men to a ſight of inward corruption, it makes men ſee that corruption in themſelues they ſaw not before, and it makes that to accuſe them and to condemne them; ſuch as carry themſelues ciuilly and orderly, and are of ciuill carriage and good behauiour, if ſo be they looke into the Law of God, and duely conſider that, and compare themſelues with that, they ſhall ſee themſelues vile wretches, and they ſhall ſee their ſoules polluted and defiled with many foule and groſſe ſinnes which they ſaw not before their carefull looking into the Law of God, and their due conſideration of that, will bring them to a ſight of many foule hidden corruptions, and to a ſight of ſuch ſinnes as they ſaw not before.
Thus it was with the Apoſtle, when he had no ſound knowledge and due conſideration of the Law of God, he thought himſelfe aliue, and in very good caſe, but when he came more narrowly to looke into the Law of God, and throughly to conſider that, then hee ſaw the filthyneſſe and corruption of his owne heart; then hee ſaw himſelfe guilty of ſinne, which before hee had no ſight of, then the luſt of his heart ſhewed forth the life of it, both in ſtirring and working, and in accuſing, his conſcience was then touched with that which neuer troubled him before.
And thus we read of the Iewes, Acts the ſecond, before Peter preached to them, they were ſecure, they had no manner of inward touch of conſcience for that foule ſinne of crucifying Chriſt the Lord of life: no, it is ſaid, Verſ. Act. 2.13.13. They mocked at PETER and others, and ſaid they were full of new wine. But when Peter preached to them the Law, and laid before them the Word of God diſcouering their ſinne, and they heard it, and did ponder on it, and throughly conſider it, then, the Text ſaith, Ver. 37. They were pricked in their hearts, Verſ. 37.and ſaid vntounto PETER and the other Apoſtles, Men and Brethren, what ſhall wee doe? Then they were brought to a ſight of that ſinne which they ſaw not before, and the ſight of it did amaze them, and ſmite their hearts with bitter vexation.
And hence it is, 1. Cor. 14.24, 25that the Apoſtle ſaith, 1. Cor. 14, 24, 25 that the Word of God diſcouering ſinne, being truely preached, the ignorant man and vnbeleeuer, one that hath no ſight of the hidden corruption of his owne heart, hearing it and duely conſidering it, he finds his ſinne rebuked, his conſcience iudged, and the ſecret corruption of his heart made manifeſt, and hee comes to ſee that in himſelfe, which he ſaw not before, hee is rebuked, and ſo the ſecrets of his heart are made manifeſt: And indeede the reaſon of it is this,
The Law of God being the perfect rule of righteouſneſſe, Reaſon. and requiring exact and perfect obedience to Gods will, reueiled as well in mans nature, as in his actions, & forbidding the contrary, it is as a glaſſe that wil plainly ſhew what men are both within and without, what they are both in their hearts, and in their liues, and that without flattery and without partiality: and therefore it muſt needs be a truth, that if men ſoundly vnderſtand, and duely conſider the Law of God, it will certainely bring them to a ſight of Inward corruption, and make them ſee that corruption in themſelues which they ſaw not before; and, if men carefully looke into the Law of God, and compare themſelues with that, they ſhall ſee their ſoules filthy, and defiled with many foule & groſſe corruptions and ſinnes which they ſaw not before.
By this, in the firſt place we may eaſily ſee, Vſe 1 Whence it is that many ſee not the inward corruptions of their owne hearts.whence it is that many in the world ſee not the inward luſts and corruptions of their owne hearts, their hearts abound with many groſſe corruptions and luſts, and they are full of enuy, of pride, of couetouſneſſe, they are ſelfe-conceited, they are earthly-minded, they are ſet on the world and the things of it, euen to ſeeke their owne eaſe, pleaſure, profit, and the like, and they ſee not theſe corruptions and luſts, their conſciences are neuer troubled with them, they goe lightly vnderunder the burden, and why? Surely, here is the cauſe of it, they doe not foundly vnderſtand the Law of God, at leaſt, they conſider it not as they ought, they neuer lay their hearts to the rule, euen to the Law of God; and that is the cauſe that they ſee not the foule and groſſe corruptions of them. And hence it is, that ſuch perſons as moſt carefully looke into the Law of God, and moſt duely compare themſelues with that, doe moſt of all others ſee their owne inward corruptions, and are moſt of all humbled vnderunder the waight of them.
The world thinkes, that ſuch as they call Puritanes, hold themſelues pure and free from ſinne. But (alas) they are deceiued, they, of all others, doe moſt of all ſee their owne inward corruptions, and doe moſt of all grone vnderunder the burden of them, they ſee the vanitie of their minds, the rebellion of their wils, and that their affections are exceedingly diſordered, and they hauehave much adoe with their owne hearts, and they often complaine of their ſinfull infirmities, and why? Becauſe indeede they ſoundly vnderſtand the Law of God, and duely and throughly conſider it, and that brings them to a ſight of inward corruption, and makes them ſee thoſe corruptions and ſinnes in themſelues, which the world takes no notice of. And they find it true in themſelues that Salomon ſpeakes, Pro. 20.9. Who can ſay, I hauehave made mine heart cleane, I am cleane from my ſinne? that is, I am without all reliques of naturall corruption. They find themſelues vile wretches, in regard of their finnes, becauſe they looke narrowly into the Law of God, and compare themſelues with it.
And ſo for a ſecond vſe of this doctrine. Vſe 2 Is it ſo, that ſome vnderſtanding and due conſideration of the Law of God will certainely bring men to a ſight of inward corruption, How men may come to know themſelues what they are within aſwell as without.and make them ſee that corruption in themſelues which they ſaw not before? Surely then, if wee would know our ſelues what wee are aſwell within as without, and not deceiue our ſelues, nor pleaſe our ſelues in a falſe conceit, we muſt looke our ſelues in the glaſſe of Gods Law. If thou wouldſt be acquainted with thine owne heart, & willingly ſee the hidden corruption of it, euen that which thou ſeeſt not in thy ſelfe, and as yet neuer troubled thee, then bring thine heart to the rule, the Law of God, and compare thy ſelfe with that, and that will certainely diſcouer to thee the foule and vgly face of thine owne heart, and let thee ſee that there is nothing but vanitie in thy mind, rebellion in thy will, and a confuſed diſorder in all thy affections; that there is nothing in thee of thy ſelfe, but the vgly ſhape of the Deuill, and that will driue thee from ſelfe-louelove, and ſelfe-liking, and out of all conceit of thy ſelfe, yea, it will make thee not only deny thy ſelfe, as Chriſt commands, but euen to abhorre thy ſelfe, repenting in duſt and aſhes, as Iob did, Iob 42.6. Yea the more narrowly thou lookeſt into the Law of God, and the more thou doſt compare thy ſelfe with that, the more vile thou wilt ſee thy ſelfe, and the more will the filthineſſe and corruption of thine heart appeare to thee. And therefore if thou deſire to bee throughly acquainted with thine owne ſelfe, and wouldſt ſee aſwell what is within thee as without thee, that thou maiſt be truly humbled for thy corruptions and ſinnes of thine heart, aſwell as thy life, which is the onelyonly way to true comfort and peace of conſcience: then labour for ſound vnderſtanding of the Law of God, and duely and throughly conſider that, and compare thy ſelfe with that; that is the way to bring thee to that thou deſireſt.
Further obſerue we, that the Apoſtle ſaith, When the Commandement came, ſinne reuiued, and not onelyonly ſo, but he addes, That he dyed, the Commandement of God being ſoundly vnderſtood, and duely conſidered of him, the corruption of his heart, which before lay hid, beganne ſtrongly to accuſe him, and then he ſaw himſelfe guiltie of ſinne, which before he ſaw not, and not onelyonly ſo, but thereupon alſo he found himſelfe, in regard of his ſpirituall condition, in a miſerable caſe, as a dead man, vnderunder the curſe of the Law and wrath of God, lyable to eternall death and damnation. Hence wee are plainely taught,
That the Law of God doth not onelyonly diſcouer ſinne, Doct. 5 and make men to ſee their ſinnes, The Law of God diſcouers to men their ſinnes, and their wretchedneſſe, by reaſon of thembut it ſerues alſo to kill men, and to make them as dead men, in regard of their ſinnes; it ſhewes men their ſinnes, and it makes men ſee and feele themſelues as dead men, and in a moſt wretched caſe, by reaſon of their ſinnes: the Law of God diſcouers to men their ſinnes they ſaw not before, and withall on a true ſight and feeling of them, it ſtrikes them as it were dead, it works in them terror, and feare, and dread, and amazement, and a fearefull expectation of Gods wrath and vengeance, and ſo they are as dead men while they liue: and hence is the Law called a killing Letter, 2. Cor. 3.6. and the miniſtration of death, Verſ. 7. 2. Cor. 3.6, 7.the miniſtery of condemnation, Verſ. 9. Yea, hence it is ſaid to be the ſtrength of ſinne, 1. Cor. 15.56.1. Cor. 15.56. it not only makes ſin knowne, but it giues ſtrength to it, to accuſe and to condemne; Gal. 3.21.and ſo it is the ſtrength of ſinne. Gal. 3.21. the Apoſtle ſaith, The Law is a Schole-maſter to bring men to Chriſt. How doth the Law as a Schole-maſter bring men to Chriſt? Surely thus; it ſhewes them their ſinnes, and withall, it wounds their hearts, and fils them with terror and feare, and a fearefull looking for of the wrath of God, and ſhewes them no remedy in it ſelfe; and ſo it driues them from it ſelfe to Chriſt: and thus the Law makes men ſee and feele themſelues as dead men, and in a moſt miſerable caſe in regard of their ſinnes; the reaſons of it are theſe:
Firſt, Reaſons. 1 the Law both diſcouers ſinne, and what ſinne alſo deſerues, it makes men both ſee wherein they offend God, and what the offence of God alſo deſerues, euen the curſe of God, and wrath of God, and euerlaſting deſtruction both of body and ſoule. And againe,
Secondly, it makes the conſcience accuſe for ſinne, and to apprehend the wrath of God for ſinne; and therefore it makes men, on the true ſight and feeling of their ſins, to ſee and feele themſelues in a moſt miſerable caſe, and euen as dead men, though they be yet aliue: and this is to be obſerued of vsus:
It ſerues firſt, Vſe 1 for the vſe of it, to diſcouer to vsus a manifeſt difference between the Law and the Goſpell, Difference betweene the Law and the Goſpell, in regard of the effect of them diſcouered.in regard of the effect and working of them: the Law works terror, feare, and dread; and the Goſpell, that works comfort, ioy, and peace: the Law diſcouers ſinne, and what ſinne deſerues, and wounds the ſoule, and works Legall Repentance, properly called Penitence, or Contrition, which differs from Euangelicall Repentance, that Repentance that is wrought by the Goſpell, which is a turning from ſinne, to God, or a thorow change of the purpoſe of heart, and courſe of life, from euill to good, as the Law differs from the Goſpell; and this is that that deceiues ſome, they cannot diſtinguiſh between theſe two, Difference betweene Penitence and Repentance.they cannot put a difference betweene Penitence or Contrition, which is the effect of the Law, and Repentance or turning from ſinne, to God, or a thorow change of the purpoſe of heart, and courſe of life, from euill to good, which is the proper effect of the Goſpell; and ſo they deceiue themſelues.
Penitence or Contrition may be, Note. and is many times in the reprobate; it was in Cain and in Iudas, they were brought on the ſight and feeling of their ſinnes, to ſee and feele themſelues in a miſerable and deſperate caſe, and were filled with terror, and feare, and amazement, and a fearefull expectation of Gods wrath and vengeance: but Repentance properly taken, is neuer found in any but true beleeuers: In them onelyonly is found a turning from ſinne, to God, and a thorow change of the purpoſe of the heart, and courſe of life, from euill to good; and that is the proper effect and worke of the Goſpell.
For further vſe of the point. Is it ſo, Ʋſe 2 that the Law of God makes men, on the ſight and feeling of their ſinnes, What we are to find in our ſelues, on the ſight of our ſinnes.to ſee and feele themſelues in a miſerable caſe, euen as dead men, while they are yet aliue? Is this the proper effect of the Law? Let vsus then looke, that we finde this effect in our ſelues, on the fight of our ſinnes; when we are brought to a ſight of our ſinnes, let vsus looke that we find our ſelues as dead men, and as it were at the very gates of hell. It is a dangerous thing when a man is touched by the Word of God, and his ſinnes are diſcouered by the miniſtery of the Word, then to ſet a good face on the matter, and to bite in all tokens of Repentance & Contrition, becauſe hee would not ſeeme to be touched with the Word, or that the Word came ſo neere him. They that thus harden their hearts, are in danger neuer to repent. Theſe two goe together, Rom. 2.5. Thou, after thine hardneſſe, and heart that cannot repent, heapeſt vntounto thy ſelfe wrath againſt the day of wrath, and of the declaration of the iuſt Iudgement of God. And therefore take wee heed of this. I will here ſtand a while to ſhew the variety of acceptation of the word (Repentance) in Scripture. How it is taken diuers wayes in the Booke of God, which ſome not diſcerning, or not obſeruing, deceiue themſelues.
And firſt we find, that the word (Repentance) is ſometimes taken only for griefe of heart or mind, in reſpect of things done amiſſe, in reſpect of ſome euill committed; it ſignifieth only ſorrow, anguiſh, and vexation of heart and ſoule, and that the heart is diſpleaſed for ſome thing done, which is called Contrition of heart. Thus it is taken, Mar. 1.15. where Chriſt ſaith, Repent and beleeue the Gospell: that is, Be humbled, be ſorry for your former wicked liues, and let your hearts be grieued and broken in you for your ſinnes paſt, and beleeue the Goſpell.
Thus alſo is it taken, Luk. 10.13. They had a great while agone repented, ſitting in ſack-cloth and aſhes: that is, They had long ſince beene humbled and grieued for their ſins, and had teſtified their ſorrow, by ſitting in ſacke-cloth and aſhes. Act. 8.22. Repent therefore of this thy wickedneſſe: that is, Be humbled, and let thine heart be grieued for this thy wickedneſſe. So, 2. Cor. 12.21. I fcare, ſaith the Apoſtle, when I come againe, my God abaſe mee among you, and I ſhall bewaile many of them which hauehave ſinned already, and hauehave not repented of the vncleanneſſe, and fornication, and wantonneſſe which they hauehave committed: that is, They hauehave not bewailed, grieued and ſorrowed for it. Ier. 8.6. No man repented of his wickednes, ſaying, What hauehave I done? that is, No man was diſpleaſed with himſelfe, and no man ſaid, Alas, what hauehave I done? And ſo in many other places we find, that Repentance is taken for ſorrow, griefe, and vexation of heart for things done amiſſe, and for the breaking of the heart. Thus Heb. 6.1. and thus it is ſaid that Iudas repented, Matth. 27.3. Did Iudas repent? did he turne from his ſinne to God? Nay rather, he ran from God, hee was full of horror, feare, anguiſh, and griefe, he was ſorry for that hee had done, and ouerwhelmed with horror.
Againe, Diuers acceptions of the word (Repentance.)the word (Repentance) ſometimes in Scripture ſignifies not only contrition of heart, but it compriſeth alſo vnderunder it the whole conuerſion of a ſinner, and it ſignifies both contrition and ſorrow for ſinne, and faith in Chriſt, and a thorow turning from ſinne to God. Thus Mar. 1.4. It is ſaid, Iohn preached the baptiſme of Repentance for remiſſion of ſinnes, that is, he preached that men ſhould be humbled for their ſinnes, and beleeue in Chriſt, and thorowly turne to God, and ſo repenting, and ſo beleeuing in Chriſt, that they ſhould be baptized, and thereby teſtifie and ſeale yp the remiſſion of their ſinnes.
And that vnderunder Repentance, faith in Chriſt is here to be vnderſtood, it is cleere, Act. 19.4. where Paul ſaith, Act. 19.4.IOHN baptized with the baptiſme of Repentance, ſaying vntounto the people, that they ſhould beleeue in him which ſhould come after him, that is, in Ieſus Chriſt. Thus Mat. 9.13. Chriſt ſaith, that hee came not to call the righteous, but the ſinners to Repentance: meaning this, to turne ſinners from ſinne to God, that they might be conuerted, and beleeue in him, and be ſaued, as 1. Tim. 1.15. The Apoſtle ſaith, 1. Tim. 1.15.This is a true ſaying, and by all meanes worthy to be receiued, that Chriſt Ieſus came into the world to ſaue ſinners. And we reade, Act. 26.20. Act. 26.20.that repenting and turning to God are ioyned and put together, as one expounding the other, but ſhewed firſt, that they ſhould repent and turne to God. And to this purpoſe wee might bring many other teſtimonies, where Repentance is put, to ſignifie not only contrition of heart, but faith alſo in Chriſt, and a thorow turning from ſinne to God.
Thirdly, the word (Repentance) is ſometimes put, to ſignifie the markes of Repentance, or new obedience, as Reuel. 2.5. ſaith Chriſt to the Church of Epheſus, Reuel. 2.5.Repent and do thy firſt works. Where he expounds what he meanes by the word Repent, namely, doing of the firſt workes.
Fourthly, the word (Repentance) is ſometimes in Scripture put for the good things that follow true conuerſion, and turning to God, Act. 5.31.and beleeuing in Chriſt, Act. 5.31. Peter and the other Apoſtles ſay, that God lift vp Chriſt with his right hand, to be a Prince and a Sauiour, to giuegive Repentance to Iſrael: that is, to giuegive Iſrael reconciliation with God, Act. 11.18.and to giuegive them his holy Spirit. So Act. 11.18. the Church ſpeakes thus in Peters Apologie, in going to the Gentiles: Then hath God alſo to the Gentiles granted Repentance vntounto life: that is, accepted them for his, and made them alſo members of his Church, and adopted them for his children.
Thus we ſee, not to adde any more, though more might be added, that the word (Repentance) is diuerſly taken in the Scripture, and hath not alwayes one and the ſame ſignification: and this is that which deceiues ſuch as cannot, or at leaſt will not diſtinguiſh of things that differ; they think it is euer to be taken in the ſame ſence and ſignification, and ſo they deceiue themſelues.
Now whereas I ſaid, that Repentance properly taken, (that is) a turning from ſin to God, or a thorow change of the purpoſe of the heart, and courſe of life from euill to good, is neuer found in any but in true beleeuers, & ſo muſt needs follow faith in Chriſt, in the order of nature, and muſt needs be the proper effect & fruit of the Goſpel; I confirme that poſition, & make it good by theſe reaſons:
Firſt, Reaſons, prouing Repentance properly taken, to follow faith in the order of nature.no man repents ſoundly, that is, ſoundly turnes from ſin to God, vnleſſe he deny himſelfe, & hate ſin from his heart, and willingly imbrace true holineſſe and righteouſneſſe: And this none can or will in any meaſure performe, vnleſſe he be regenerate; for no vnregenerate perſon hates ſin from his heart; & none is regenerate, vnleſſe he be in Chriſt; and none is in Chriſt, vnleſſe he embrace Chriſt by a true iuſtifying & ſauing faith; and true iuſtifying faith is euer grounded & faſtned on the promiſe of the Goſpell, touching Gods free grace & fauor in Chriſt, and free remiſſion of ſins: and ſo, without queſtion, it is the proper effect of the Goſpell; and therefore it muſt needes be, that true, ſound, and ſauing Repentance followes faith in Chriſt, and is the proper effect and fruit of the Goſpel.
Secondly, Baptiſme is doubtleſſe a Sacrament of the new Teſtament, and of the Couenant of Grace and of the Goſpell only, & it ſeales vp that ſaith that is wrought by the preaching of the Goſpell, as appeares in many places of aMar. 16.16. Act. 2.41.Scripture. And Baptiſme is alſo a ſigne and ſeale of true Repentance. bLuk. 3.3.IOHN came preaching the baptiſme of Repentance for the remiſſion of ſins. cAct. 2.38.Amend your liues & be baptized eueryevery one of you, in the name of Ieſus Chriſt, for the remiſſion of ſins, and yee ſhall receiue the gift of the holy Ghoſt. And therefore Baptiſme belonging only to the Goſpell, and ſealing that faith that is wrought by the preaching of the Goſpel, and that being alſo a ſeale of Repentance, it cannot be, but that true Repentance is the proper effect and fruit of the Goſpel, and followes true faith in Chriſt.
Thirdly, ſound & ſauing Repentance, and the promiſe of grace & remiſſion of ſins, are inſeparable, they euer go together, and the promiſe of Grace and remiſſion of ſins is made to ſuch as apprehēd Chriſt the Mediator, by true ſauing faith, & that promiſe is propounded only in the Goſpel; and therfore true & ſound Repentance is the proper effect & fruit of the Goſpell, and followes faith in Chriſt.
Fourthly, & laſtly, the Scripture doth expreſly refer the preaching of true ſauing Repentance, only to the Goſpel, as Iſai. 61.1. The Spirit of the Lord God is vponupon me, Jſai. 61.1.therefore hath the Lord anoynted me, he hath ſent me to preach good tidings vntounto the poore, and bind vp the broken-hearted, and to preach liberty to the captiues, and to them that are bound, the opening of priſon. Mat. 3.2. Repent; Matth. 3.2. & 9.13.for the Kingdome if heauen is at hand. Mat. 9.13. I am not come to call the righteous, but the ſinners to Repentance. And therefore true ſauing Repentance is the proper effect and fruit of the Goſpell, and followes true ſauing faith in CHRIST.
Theſe reaſons doe ſufficiently euince the truth of this Poſition, that Repentance properly taken, namely, a turning from ſinne to God, or a thorow change of the purpoſe of heart and courſe of life from euill to good, is neuer found in any but in true beleeuers; and ſo is the proper effect and fruit of the Goſpell, and followes true ſauing and iuſtifying faith in Chriſt. And theſe may ſatisfie any that is not wilfully blind and wedded to his owne idle and ſelfe-pleaſing conceit.
One thing is further offered vntounto vsus from the phraſe and forme of ſpeech here vſed. In that the Apoſtle ſaith, Sinne reuiued, and he dyed: In that he tels vsus that ſinne reuiuing, that is, ſinne now accuſing him, and his conſcience now being touched, and troubled with the ſight of ſinne, which hee ſaw not before, thereupon hee dyed, hee found himſelfe as a dead man. Hence we are further giuen to vnderſtand thus much:
That the accuſation of the conſcience for ſinne, Doct. 6 The terror of a guiltie conſcience is moſt fearefull.is a moſt fearefull thing, the terror of a guiltie conſcience, of a conſcience awakened, and now ſeeing and feeling the guilt of ſinne, and terrified and affrighted for ſinne, is a moſt heauy thing, it is euen as a death, it is of all euils and miſeries that can befall a man in this world, the greateſt. And to this purpoſe Salomon ſpeakes plainely, Pro. 18.14. Pro. 18.14.ſaith he, The Spirit of man will ſuſtayne his infirmity: but a wounded ſpirit who can beare it. The mind of man being ſound and whole, will enable him to beare in ſome meaſure with patience, diſeaſes of body, or any outward calamitie: but a wounded ſpirit, the wound of the ſoule, the horror of a guilty and accuſing conſcience who can beare it? That is a thing vnſufferable, no man or woman in the world is able to endure that, and to beare that. And this we may ſee in the example of Cain, of Iudas, of Belſhazer, and many others in the Booke of God.
Cain being purſued with the terrors of a guilty conſcience, he ran vp and downe as a Rogue, as a Vagabond, as a Runnagate in the earth, Gen. 4.14. Gen. 4.14.And Belſhazer being in the midſt of his cups carrowſing, and in the midſt of his mirth and iollity, and ſeeing the hand-writing on the wall, and that awaking his conſcience, and terrifying and affrighting him; the Text ſaith, Dan. 5.6.His countenance was changed, and his thoughts troubled him ſo, that the ioynts of his loynes were looſed, and his knees ſmote one againſt another, Dan. 5.6. And wee know, that Iudas being galled with the gripes of a guilty conſcience, his conſcience accuſing him for his ſinne, hee neuer reſted till he made a diſpatch of himſelfe; He went and hanged himſelfe, Matth. 27.5. Matth. 27.5.Yea, we ſee it many times in woful experience, that ſome that are purſued with the galls & terrors of a guilty conſcience, they neuer reſt till they hauehave laid violent hands on themſelues, and they ſeeke for death more then treaſures, Iob 3.21.Iob 3.21. And that ſhewes plainely that the accuſation of the conſcience for ſinne, and the horror of a guilty conſcience is a moſt fearefull thing, and of all euils in this world the greateſt. And the reaſons of it are theſe:
Firſt, Reaſons. 1 the conſcience of man or woman accuſing for ſinne, and being terrified on the ſight of ſinne, it apprehends the wrath of God, and lookes for nothing but the execution of his wrath, and powring out of his vengeance in full meaſure on body and ſoule. As a malefactor that is iuſtly condemned, & hath heard the ſentence of death giuen againſt him, lookes eueryevery houre for execution, and on the apprehenſion of that, is ſo amazed, as that he is rather like a dead man, then a liuing: ſo is it with one whoſe conſcience accuſeth him, and terrifies him for ſinne, and thereupon apprehends the wrath of God for the ſame.
Againe, the horror of a guilty conſcience accuſing for ſinne, and terrifying and affrighting for ſinne, is one part of helliſh torment. Iſay 66.24. Iſai. 66.24.The worme of conſcience in hell ſhall neuer dye. And therefore it muſt needs be moſt true, that the horror of a guilty conſcience, of a conſcience accuſing for ſinne, is a moſt fearefull thing, it is as death, yea, more dreadfull then the death of the body, and of all euils in this world, it is the greateſt.
Now then, Vſe. The folly of moſt in the world diſcouered.this being a truth, in the firſt place it ſerues to diſcouer the folly and madneſſe of the moſt in the world, who care little or nothing to pull this euill on themſelues: moſt men are carefull to preuent other euils, they are very wary and circumſpect, leſt they ſhould fall into pouerty, or ſickneſſe, or be caſt into priſon, or the like: but where is almoſt any man or woman, that is carefull to preuent the euill of an accuſing conſcience, of all euils in the world, the greateſt? Few there be that take any paynes that way; nay, moſt men, as it were with both hands, hale and pull that euill on themſelues; they wittingly and wilfully ruſh into knowne ſinnes, and wilfully goe on in knowne ſinnes.
For example; doe not many know that Gariſhneſſe of apparell is a ſinne? and yet they wilfully goe on in that ſinne. And doe not many know that Vſury is a ſinne? and yet they wilfully practiſe it, and make a trade of it. And ſo for Drunkenneſſe, Common Swearing, &c. Doe not many know theſe to be foule ſinnes? and yet they wilfully goe on in the practice of them. Poore ſoules! thus doing, they pull on themſelues the greateſt euill in the world, the wound and horror of a guilty conſcience. And when the Lord ſhall let looſe the cord of their conſcience, and cauſe that to accuſe them, they ſhall finde themſelues, as it were, in hell, and they ſhall feele the flames of hell flaſhing vp in their owne ſoules; yea, ſuch as now are foole-hardy, and deſperately bold to commit ſinne, & ſay they care not what can be threatned againſt them; when the Lord comes to reckon with them, and awakens their conſcience, they ſhal find themſelues moſt of all others affrighted and terrified, and they ſhall then wiſh for death, and feeke for it as for treaſures, & thinke thereby to eaſe themſelues: but (alas) all in vaine; for death ſhall plunge their ſoules into euerlaſting torment.
And if the horror of a guilty conſcience be in this life ſo grieuous, oh then, how grieuous is it in hel! and therefore take we heed how wee pull that euill on our ſelues; rather labour wee to preuent it. And if thou wouldſt know how, In a word remember theſe things:
Firſt, examine thy ſelfe, call thy ſelfe to account for thy ſinnes paſt, be humbled for them, and neuer reſt ſuing for mercy, till thou get the pardon of them, and be aſſured of it by faith in the bloud of Ieſus Chriſt. And,
Secondly, take heed thou pierce not thy ſoule with any knowne ſinne.
And if thou carefully vſe theſe two meanes, thou ſhalt through Gods mercy preuent the euill of an accuſing conſcience.
Againe, is it ſo, Vſe 2 that the horror of an accuſing conſcience, is the greateſt euill in the world? Then, We are to pity them that lye vnderunder the trouble of an accuſing conſcience.if wee ſee any lye vnderunder the trouble of an accuſing conſcience, wee are to pity them, and to put on tender bowels towards them: it ought to be farre from vsus to deſpiſe, to reproch, or to laugh at them. The caſe may be our owne: and therefore let vsus pity them, and be compaſſionate towards them, pray for them, and comfort them, and doe them what good we ſhall be able.