The Complaint of a Sanctified Sinner Answered, Verse 13
VERS. 13.
Was then that which is good, made death vntounto me? God forbid: but ſinne, that it might appeare ſinne, wrought death in me, by that which is good, that ſinne might be out of meaſure ſinnefull by the Commandement.
IN this Verſe our Apoſtle propounds a new cauill, that ſome might, or haply did make againſt the Law of God, and anſweres it; he wipes away a new calumny and ſlander that ſome might, & it may be, did charge on the Law of God, namely this, that the Law ſhould be the cauſe of death, and the occaſion of this cauill and calumny, was from that the Apoſtle had deliuered, Verſ. 10, 11. That on the comming of the Law, ſinne reuiued, and he dyed: and the ſame Commandement which was ordayned vntounto life, was found to be vntounto him vntounto death. Sinne tooke occaſion by the Commandement, and deceiued him, and thereby ſlue him. Hereupon ſome Cauillers were ready to obiect againſt the Apoſtle, and to lay a foule blot on the Law of God, and in this or the like manner to open their mouthes againſt the Law, and againſt the Apoſtle, and to ſay, Thou ſayeſt that the Law is good. VVell, let that be granted, that the Law indeed is good in it ſelfe, and good to others: yet to thee it fell out as thou ſayeſt to be to death, it wounded thee, and it ſlue thee; therefore that which is good to others, was made death to thee; euen the good Law of God was found to be the cauſe of death to thee: and ſo thou makeſt the Law a moſt peſtilent and vile thing.
Now this cauill and this calumny and ſlander the Apoſtle firſt propounds, and then anſweres: and hee propounds it very emphatically, by way of interrogation or queſtion. Was that then which is good, made death vntounto me? VVas the good Law of God the cauſe of death to me? VVill you ſo affirme, and ſo gather from my ſpeech? VVill it beare and bring forth ſuch a Concluſion?
To this the Apoſtle anſweres firſt generally, No, and that by way of abhorring ſuch a foule concluſion (God forbid,) Was that then which is good, made death vntounto me? God forbid, ſaith he: and then he ſubioynes a more particular anſwere to this abſurd concluſion, and hee ſhewes, that not the Law, but ſinne was the cauſe of death to him, and how ſinne was ſo the cauſe of death to him, namely, by working death in him by that which is good; and that is further amplified by the end of that working, or by the euent that might follow on it, as namely, this might be the euent and iſſue of it, that the vileneſſe of ſin might appeare. But ſinne (ſaith the Apoſtle) that it might appeare ſinne, wrought death in me by that which is good. And that euent he further explaynes in thoſe words, That ſinne might be out of meaſure ſinfull by the Commandement. As if he had ſaid, That ſinne might appeare ſinne, that is, that ſinne might be out of meaſure ſinnefull: adding further by what in particular, namely, By the Commandement, that ſinne might be out of meaſure ſinnefull by the Commandement. And ſo wee ſee the generall matter of this Verſe.
Was that then which is good] By that which is good, Interpretationthe Apoſtle meanes the Law of God, to which in the Verſe before he gaue this Epithite and Title (good) made death tome: that is, made deadly, or the cauſe of death to me: the word (Death) being here put by a Metonymie of the effect, for the cauſe, and the Apoſtle here vſing an Interrogation, Was that then which is good, made death to me? It is as if he had ſaid, VVill you that are giuen to cauill, concluding from mine owne words, affirme, that therefore the good Law of God was made deadly, or the cauſe of death to mee? VVill that concluſion follow on my foregoing ſpeech (God forbid?) That, as we ſhewed, Verſ. 7. is a phraſe of abhorring, as if hee had ſaid, Farre be it from vsus ſo to thinke: fie on it, it's an abſurd thing ſo to imagine. (But ſinne) The word ſinne is here to be taken as before, for the corruption of nature; as if hee had ſaid, But the corruption of my nature, that it might appeare ſin, that is, that it might appeare, and be knowne to be that which indeed it is, euen vile and filthy, and of a curſed nature (wrought death in me.) Theſe wordes we ſhall eaſily vnderſtand, if we call to mind what was deliuered in my expoſition on Verſ. 8, 9, 10, 11. The meaning of them is this. It was ſtirred vp in mee with greater violence to bring forth all manner of euill, and ſo it did infold me more deeply in death and damnation, and made me more lyable to the curſe of the Law and to the wrath of God, and my conſcience was ſmitten and wounded, and I found my ſelfe as a dead man. (By that which is good) that is, on occaſion of the good Law of God, it was ſo ſtirred vp in mee, and by the ſame Law I being guilty of the breach of it, my conſcience was ſo ſmitten. (That ſinne might appeare ſinne.) Theſe words as we ſaid, are an expoſition of thoſe, that ſinne might appeare ſinne: and the meaning of them is this, That the corruption of my nature might ſhew it ſelfe extremely euill and vile, and might appeare to be moſt wicked and curſed ſinne. (By the Commandement) that is, by the Commandement forbidding it and condemning it. Thus then briefly conceaue we the Apoſtles meaning, as if hee had ſpoken a little more plainely on this manner:
Will you that are dispoſed to cauill, caſt a further blot on the good Law of God, and from my former ſpeech conclude, that the good Law of God was made to me deadly, or the cauſe of death? Oh, farre be it from vsus ſo to thinke: fie on it, that is an abſurd concluſion; there is no ſuch matter: but indeed the corruption of nature, that the vile, filthy, and curſed nature of it might appeare, on occaſion of the good Law of God, was ſtirred vp in me, with greater violence to bring forth all manner of euill: ſo it did infold me more deeply in death and damnation; and I being further guiltie of the breach of it, it made me more lyable to the curſe of the Law, and to the wrath of God, and my conſcience was thereupon wounded and ſmitten, and I found my ſelfe as a dead man, euen by the good Law of God, I ſay, thus the corruption of my nature wrought in mee by the good Law of God, that it might ſhew it ſelfe extremely euill and vile, and might appeare to bee moſt wicked and curſed ſinne, by the Commandement of God that forbad it, and condemned it.
Here we ſee, that the Apoſtle is put to anſwere a new cauill, and to wipe away a new calumny that ſome were readie to caſt on the good Law of God; there was cauilling againſt it before, and now againe. Doct. 1 Whence note we in a word, The nature of malicious cauillers is, neuer to be ſatiſfied.the nature of malicious cauillers and contradicting ſpirits, ſuch as are giuen to cauill againſt the Truth, and to contradict it, their nature is neuer to bee ſatisfied, but they hauehave euer ſomething to obiect, and ſomething to ſay againſt the Truth, be it neuer ſo cleere, and neuer ſo plainely layd before them.
And they are able to take ſome exception againſt it, and therefore it is no maruell, it is not a thing to be wondred at, when the Truth that is grounded on the good Word of God, and made moſt cleere by euidence of Scripture, bee it matter of faith or manners, as Vſury, Sabbath-breaking, and ſuch like, hath ſome to except againſt it and to contradict it; no maruell (I ſay) though ſome doe cauill againſt things cleerely deliuered out of the Word of God: for indeed cauillers and contradicting ſpirits are neuer ſatisfied, their vnſanctified wits delight in croſſing the Truth, and as it is, 2. Tim. 3.8. 2. Tim. 3.8.As IANNES and IAMBRES withſtood MOSES, ſo theſe men alſo reſiſt the Truth, and they are men of corrupt mindes. Let it ſuffice to hauehave pointed at that.
The point I will ſtand on a little further, may thus bee gathered: we ſee that the Apoſtle is here put to anſwere a new ſlander, brought againſt the good Law of God, that the good Law of God ſhould be deadly, or the cauſe of death to him, and ſo a moſt vile and peſtilent thing: this, the Apoſtle is here put to wipe away from the good Law of God. The point hence is this:
That the enemies of the Truth, Doct. 2 and cauillers, ſuch as are of vnſanctified hearts and wits, Vnſanctified wits & hearts commonly charge vile things on Gods Truth, and on good things.they ſticke not to charge moſt vile things on the Truth of God, and on the good things of God; they care not to charge the holy Truth and good Word of God, and the miniſterie and preaching of it, and other good things of God, to be the cauſe of much miſchiefe and many euils. And hence it was, that the holy men of God, the Prophets, publiſhing the Truth and the good things of God to the people, they hauehave been held to be troublers of the State, and peſtilent and dangerous fellowes, euen by publiſhing the holy Truth of God to doe much euill. 1. King. 18.17.1. King. 18.17. ſaith AHAB to ELIIAH, Art thou hee that troubleth Iſrael? Acts 24.5. ſaith TERTVLLVS, Certainely wee hauehave found this man a peſtilent fellow, and a moouer of ſedition among all the Iewes throughout the world. And Mat. 11.18, 19. The people charged Iohns preciſe and ſtrict courſe, to be no better then deuilliſh, and they ſayd he had a Deuil. And againe, Chriſt taking more libertie in the holy vſe of Gods creatures, they charged that holy courſe of his with intemperancy, they ſayd he was a glutton and a drinker of wine. Thus it hath beene in all ages; we read in the Primitiue times of the Church, the Goſpell was charged to be the cauſe of all euils: if any Plague or Iudgement was ſent, the enemies of the Truth of God preſently laid the fault on the Goſpell, and the Chriſtians muſt foorthwith be caſt to the Lions. And not to fetch proofe of this ſo farre off, Doe not we ſee in our owne times, and in our owne wofull experience, that cauillers and men of vnſanctified hearts and wits, ſticke not to charge moſt foule things on the truth of God, & on the holy things of God? Doe not ſome charge the miniſtery of the Word, and the preaching of it, to be the cauſe of al Schiſmes & Hereſies? yea, do not men ſomtimes vtter it, when a Preacher is ſent to a people, & is carefull to doe his duty faithfully, that if they ſhould follow him & his preaching, he would make them all fooles and mad men, and they ſhould ſoone goe out of their wits? This wee ſee or may ſee in our owne times. Now what are the reaſons of this? Surely theſe:
Firſt, Reaſons. 1 the Deuill hee beares a deadly hatred and ſtrong malice againſt the Truth of God, and the good things of God; and men of vnſanctified hearts and wits, eſpecially if they hauehave pregnant wits, are fit inſtruments for him to vſe, in defaming and diſgracing of the Truth of God, and the holy things of God, and being vnſanctified, they are ready to be imployed in that ſeruice.
Againe, men of vnſanctified hearts and wits, are commonly ſuch as will not beleeue the Truth of God, and yeeld obedience to it; and therefore they are iuſtly giuen ouer to the ſpirit of calumniation: and ſo it comes to paſſe, that cauillers, and men of vnſanctified hearts and wits, ſticke not to charge moſt vile things on the holy Truth of God, and on the good things of God. Vſe 1 This therefore may ſerue to arme and ſtrengthen vsus againſt the clamours and vile ſlanders of the Papiſts, Strength againſt the vile ſlanders, that the Papiſts caſt on our doctrine,caſt on the Truth we hold and teach, calling it hereſie and the like: yea, this may ſerue to arme and ſtrengthen vsus againſt the clamours and ſpeeches of vngodly men amongſt vsus: wee are not to ſtand amazed and wonder at it, And againſt other clamours alſo.when we heare vngodly men open their mouthes wide againſt the miniſtery of the Word, and againſt the holy profeſſion of the Truth; when wee heare men ſay, There was neuer good world, ſince there was ſo much preaching and ſo much profeſſing: Here is a vile place indeed, here is ſo much preaching and ſo much profeſſing in it, as that men cannot now be merry in this place, and they cannot vſe that good neighbourhood in it as they were wont.
When wee heare men vtter theſe, or the like ſpeeches, we are not to thinke it a ſtrange thing; thus it hath beene, and thus it will be to the end of the world; cauillers and men of vnſanctified hearts and wits, wil charge moſt vile things on the holy Truth of God, and on the holy profeſſion of the Truth, and on the Profeſſors of it.
It may be, Obiect. thou that art a looker on, an indifferent man, a ciuill honeſt man, wilt ſay, Surely there would not be ſuch oppoſition againſt them, and ſuch vile things charged on them, vnleſſe the cauſe were in themſelues: they are troubleſome perſons, and buſie-bodies, and none can liue quietly by them. Thou art deceiued. Indeed the Deuill cannot liue quietly by them: and therefore he ſtirres vp his Inſtruments to charge vile things on the Truth of God, and on the profeſſion of the Truth, and on the Profeſſors of it. And herein appeares the vileneſſe of wicked & vngodly men, in that they dare charge vile things on the holy Truth of God, Note. and on the holy profeſſion of it. The Deuill dare not ſay that true Religion is Hereſie, and that ſound and ſincere profeſſion of the Truth of God is hypocriſie. Herein then they are worſe then the Deuill.
Againe, Vſe 2 is it ſo, that cauillers, and men of vnſanctified hearts and wits, True Profeſſors of the Goſpell muſt carry themſelues anſwerable to their Profeſsion.ſticke not to charge moſt vile things on the holy Truth of God, and on the holy things of God? Then true Profeſſors of the Truth muſt looke to themſelues, that they carry themſelues anſwerable to that holy Profeſſion, and giuegive the wicked and vngodly no iuſt cauſe to ſpeake euill of them: for are vngodly men growne to that height of impudency, that they dare charge vile things on the holy Truth of God, and on the holy things of God? Certainly then, much more will they charge foule things on thee that art a Profeſſor of the Truth of God; if thou giuegive them iuſt occaſion to ſpeake euill of thee, they will then open their mouthes wide againſt thee, & inſult ouer thee exceedingly. And therefore let ſuch as profeſſe the Truth ſincerely, labour to ſhine as lights in the midſt of a naughty and crooked generation.
In the next place obſerue we, that the Apoſtle hauing propounded that abſurd cauill & ſlander, that ſome were ready to charge on the Law of God, that the good Law of God ſhould be deadly, or the cauſe of death to him: hauing (I ſay) propounded that by way of Interrogation, Was that then which is good, made death to me? hee anſweres it negatiuely, and that with a deteſtation, and an abhorring of ſuch ſoule concluſions: (God forbid:) far be it from vsus ſo to thinke: oh, fie on it, that is a very abſurd cōcluſion. Hence we are giuen to vnderſtand thus much:
That it is a very abſurd thing, Doct. 3 it is a thing againſt all reaſon, to charge the good Law of God to be deadly, It is very abſurd, to charge the good Law of God, to be the cauſe of death & damnation to any.and to be the cauſe of death to any one. The good Law of God is not to be charged to be the cauſe of any mans ſpirituall death; that doth not properly, as a working cauſe, wound the conſcience of any, nor of it ſelfe make any lyable to death and damnation. Indeed, the good Law of God iuſtly threatens death and damnation to ſuch as are guilty of the breach of it, the curſe of the Law being annexed to it, and this being ioyned to the Law, that curſed is eueryevery one that continueth not in all things written in the Booke of the Law, to doe them: but yet it is a wrong to the Law, and an imputation falſly caſt vponupon it, to ſay that it is the proper cauſe of death and damnation, and that it properly, as a cauſe, brings forth the wound of conſcience, or of it ſelfe makes any lyable to death and damnation.
Wee know that the Lawes of the Kingdome threaten death to ſuch as are guilty of Treaſon, Murder, Theft, and other capitall crimes, and they condemne ſuch to death as are found guilty of thoſe crimes: but yet it were a wrong, and a ſlander falſly laid on the Lawes, to ſay that they, of themſelues, and as cauſes, make men lyable and ſubiect to death, and that they bring forth that effect of themſelues. And ſo indeed the Law of God (as it is) Rom. Rom. 4.15.4.15. cauſeth wrath, that is, it ſhewes men that are guilty of the breach of it, their guiltineſſe, and it pronounceth ſentence of death and damnation againſt them, it ſhewes them, that by reaſon of their guiltineſſe, they are lyable to death and damnation; but to ſay, that the Law of God is the proper cauſe of death and damnation to any, or of it ſelfe wounds the conſcience, or makes any lyable to death and damnation, that is abſurd, and that is againſt reaſon, and a thing vniuſtly charged on the good Law of God. For why? The good Law of God, as the Apoſtle ſaith, Rom. 7. verſ. 10.Verſ. 10. was ordayned to life. And Deut. 30.15. Moſes hauing publiſhed the good Law of God to the people, Deut. 30.15.hee ſaith, Behold, I hauehave ſet before thee this day life and good; and if the good Law of God be kept and obſerued perfectly, without fayling in any iot or tittle of it, it is able to giuegive life and ſaluation, according to that, Leuit. 18.5.Leuit. 18.5. Yee ſhall keepe therefore my Statutes and my Iudgements, which if a man doe, he ſhall then liue in them. And the ſame is againe repeated, Ezech. 20.11. And I gaue them my Statutes, Ezech. 20.11.and declared my Iudgements vntounto them, which if a man doe, he ſhall liue in them.
Againe, the good Law of God being perfectly good, and eueryevery way good, as before we ſhewed, it cannot of it ſelfe properly, as a working cauſe, wound the conſcience of any, or make any lyable to death and damnation. And therefore, to charge the good Law of God to be the proper cauſe of the wound of conſcience, or the proper cauſe of death and damnation to any, it is a wrong to the Law of God, and an imputation falſly caſt on it.
Sometimes it is ſaid, Obiect. that the good Word of God ſhall riſe vp in iudgement againſt men, and condemne them; and it is ſaid to be a ſauour of death vntounto ſome.
Not the Word, Anſw. as it is the good Word of God: but as it is caſt aſide and diſobeyed: and againe, it is a ſauour of death to ſome, not in it ſelfe, and in it owne nature, but accidentally, through the corruption of mans heart.
Now this I note, Vſe. to ſhew the error of ſome mens iudgement, The error of ſome mens iudgement, touching the working and effect of the good Word of God diſcouered.to ſhew that ſome are deceiued in their opinion, touching the working & effect of the good Word of God. Some thinke and hauehave this conceit, that the good Word of God is many times the proper cauſe of inward trouble, and diſtemper, and diſquietneſſe of mind, and that the reading and hearing of the good Word of God, is the very cauſe that ſome become mad, and are diſtracted, yea that ſome lay violent hands on themſelues; they charge the reading and hearing of the good Word of God, to be the cauſe of theſe foule euils.
This is the ſubtilty of Satan; and men that hauehave no louelove nor liking to the Word of God, are ready to ioyne with Satan, thus to diſcountenance and to diſparage the reading and hearing of the good Word of God. Indeed it is true, that men, in reading & hearing the good Word of God, are ſometimes brought to trouble of mind and conſcience. But what then? Is the reading or hearing of the good Word of God, the proper cauſe of that trouble? No, no: the proper cauſe of it, is their owne guiltineſſe of ſinne, the good Word of God read or heard, is a meanes to ſhew men their ſinnes and guiltineſſe; and thereupon they are wounded in ſoule, and troubled in mind and conſcience: and ſo their trouble in that kinde comes not from the Word of God, as the proper cauſe of it, but from their owne guiltineſſe of ſinne. A Phyſician ſhewes a man ſome dangerous diſeaſe in his body, that he knew not of before; and thereupon the man is troubled and much diſcouraged. Is the Phyſician the proper cauſe of that trouble and diſcouragement? Surely no. But the diſeaſe of his body now made knowne to him. So is it in this caſe; the good Word of God ſhewes men their guiltineſſe of ſinne, and thereupon they are troubled; the proper cauſe of that trouble is not the good Word of God, but their owne guiltineſſe.
Haply then thou wilt ſay, Queſt. Were it not better that men ſhould forbeare the reading or hearing of the Word? or at leaſt, not reade or heare ſo much, as thereby to be brought to that trouble of mind and conſcience?
I anſwere, Anſw. No: for the trouble of mind for ſinne is good, if it fall not into vtter deſpaire.
But you will ſay, It doth fall into vtter deſpaire: and many times that it doeth ſo, is through mens owne weakneſſe, and the fault is in themſelues; The Goſpell, euen the ſweet doctrine of the Goſpell doth ſometimes more wound the conſcience, then any other thing: and is the fault in the doctrine of the Goſpell? No; but in the parties owne weakneſſe, that cannot take hold of the promiſes of it.
We may not then conclude againſt the reading or hearing the good Word of God: or ſay, It is not good to reade or heare ſo much, becauſe trouble of mind followes on it. Trouble of mind for ſinne is good, if it fall not into deſpaire; and the fault is in men themſelues, if it ſo doe, in that they cannot take hold of the comforts offered vntounto them in the good Word of God. And therefore take wee heede of charging that on the good Word of God, on the reading or hearing of it, that indeed comes not from it; and let it be farre from vsus to thinke that the good Word of God, or the reading or hearing of it, is the proper cauſe of trouble of mind, of madneſſe or diſtraction. If we charge theſe things on the good Word of God, wee wrong it, and lay an imputation falſly vponupon it.
Now touching the Apoſtles particular anſwer to that ſlander charged by ſome on the Law of God. In that he ſaith that ſinne, that is, the corruption of his nature, wrought death in him, that is, was ſtirred vp by the good Law of God; wee might hence ſhew the prauity and peruerſneſſe of the corruption of nature, that it takes occaſion to ſtirre, and worke, and breake out on the good Law of God. But that point we hauehave heretofore handled: therefore I paſſe by it.
Now in that the Apoſtle ſaith, that the corruption of his heart wrought death in him: Hence wee are plainely taught,
That the wicked and corrupt heart of man abuſeth the beſt things: ſuch is the poyſon of our corrupt nature, Doct. 4 Mans wicked and corrupt heart abuſeth the beſt thingsif it be left to it ſelfe, and not renued or reſtrayned, as it poyſons eueryevery thing it meets withall, it peruerts the beſt things, and it workes the bane and deſtruction of men, euen by the good & holy things of God. As by the good Word of God, it turnes that to a ſauour of death, 2. Cor. 2. Cor. 2.16.2.16. by the Sacrament, it makes a man guilty of the bloud of Chriſt, and to eate and drinke his owne damnation, 1. Cor. 1. Cor. 11.27, 2911.27, 29. So by the ſweet and comfortable doctrine of the Goſpell, the doctrine of Faith, and free Iuſtification in the ſight of God, the corrupt heart of man turnes that to a ground of carnall ſecurity and liberty, Jud. Epist. v. 4.Iude Epiſtle Verſ. 4. So the moſt ſweet and holy attributes of God, his goodneſſe, his mercy, his patience, the corrupt heart of man abuſeth all theſe, and euen by theſe it workes the bane and deſtruction of men. Rom. 2.4. Rom. 2.4.Deſpiſeſt thou the riches of his bountifulneſſe, and patience, and long ſufferance? Thereby implying, that the wicked and corrupt heart of man abuſeth theſe things to deſtruction. I might inſtance in many other particulars, and ſhew that the corrupt heart of man workes the ruine and deſtruction of men, euen by the beſt and moſt holy things of God. And the reaſon of it is this,
The mind of man left to it ſelfe, Reaſon. ſees not the good vſe of good things: and the heart of man left to it ſelfe, hath no louelove nor liking to any good thing; nay, it is auerſe, and repugnant, and in flat oppoſition to the good vſe of eueryevery thing; and therefore no maruell though the wicked and corrupt heart of man left to it ſelfe, doe abuſe the beſt things, and worke the bane of men, euen by the good and holy things of God.
By this we may eaſily conceiue the miſerable ſtate and Vſe 1 condition of all ſuch as are in their naturall ſtate; The miſerable ſtate of ſuch as be in their naturall condition, diſcouered.their caſe and condition is fearefull: for why? they bring deſtruction on themſelues, not only by foule groſſe ſinnes, but by good things, yea, by the good and holy things of God, euen by thoſe things that ſhould doe them moſt good. And what a miſerable condition is that, that men ſhould be in that ſtate, that their owne corrupt hearts ſhould worke their bane by thoſe things, that ſhould be to their good, and to their comfort both in this life, and in the life to come?
And ſuch is the ſtate and condition of all ſuch as are yet in their naturall condition; their owne wicked and corrupt hearts, being left to themſelues, doe worke their bane and deſtruction, not only by ſuch ſins as the world takes notice of to be dangerous and pernicious, but by the good and holy things of God. Men commonly bleſſe themſelues, becauſe (as they thinke) they are free from groſſe ſinnes, they liue ciuilly and orderly in the world. Alas, this they may doe, and yet worke their owne bane and deſtruction by good things, euen by the good things of God: and this indeed men doe being yet in their naturall ſtate and condition; and their wicked and corrupt hearts doe worke their owne bane and deſtruction, by the good and holy things of God, by the good Word of God, by the Sacraments, by the goodneſſe and mercy of God; and they ſhall one day find, if they hauehave no other foule ſinnes, which is a thing impoſſible, yet they continuing in theſe ſinnes, their abuſe of the good things of God, ſhall ſmite their hearts, and wound their conſciences, and bring vtter ruine and deſtruction on them.
Oh then let ignorant and vnrepentant perſons take notice of their fearefull condition. Art thou an ignorant man or woman? or a man or woman vnrepentant? Thou art in a fearefull condition. Thine owne wicked heart workes thy woe and thy deſtruction, not only by groſſe ſinnes, but euen by the good and holy things of God. Oh, therefore thinke on it, and haſten out of that feare full ſtate and condition.
In the next place obſerue wee, that the Apoſtle faith, Sinne wrought death in him by that which is good. He addes further, That ſinne might appeare ſinne, that is, as we ſhewed, that the vile, filthy, and curſed nature of it might appeare. And he explaines that in the laſt words: And that ſinne might be out of meaſure ſinfull by the Commandement, that is, that ſinne might ſhew it ſelfe extremely euill, and vile, and moſt wicked and curſed ſinne, it breaking out againſt the good Commandement of God. The point hence is this:
That then ſinne ſhewes it ſelfe moſt vile and filthy, Doct. 5 and of a curſed nature indeed, Sinne is then moſt vile and filthy, when it breakes out againſt the meanes that ſhould keepe it in.when it breakes out againſt that which is good, and ſhould be a meanes to keepe it in, then ſinne appeares moſt odious and foule, and it is a fearefull aggrauation of ſinne, and makes it out of meaſure ſinfull, when it breakes out againſt the good meanes that ſhould reſtrayne it, and ſhould keep it in. And bence it is, that holy men of God, when they would make ſin, ſinne committed, to appeare moſt vile & moſt foule, they hauehave laid it forth, not only as a breach and tranſgreſſion of the Law of God, but they hauehave further laboured to ſet it out, as a thing done againſt knowledge, againſt conſcience, againſt the good meanes of reſtraint, which the Lord had vouchſafed, yea, as a ſinne committed againſt the mercy of God, and they hauehave clothed it with the circumſtances of time, of place, of perſon, that might aggrauate the ſinne, and make it appeare more foule and more haynous.
Thus dealt Nathan with Dauid, 2. Sam. 12.7. He not only told Dauid, Verſ. 7. 2. Sam. 12.7.that he was the man that had ſinned, but he proceeded further, and told him, that he was the man whom the Lord had anoynted King ouer Iſrael, and deliuered out of the hand of SAVL, and had giuen him his Lords houſe, and would moreouer, if that had beene too little, hauehave giuen him ſuch and ſuch things: and that he had ſinned in ſecret and cloſe manner, as if Vriah had not beene kild by him, but that the ſword of the children of Ammon had ſlaine him.
Thus the holy Prophet laboured to make the vileneſſe of Dauids ſinne to appeare, by bringing to his minde Gods mercy in his aduancement, his contempt of Gods Commandement, and his cunning dealing in committing of that ſinne. 1. Sam. 15.17.And thus dealt Samuel with Saul, 1. Sam. 15.17. He laid before Saul the Lords gracious dealing with him in his aduancement, in that when he was little in his owne ſight, the Lord made him Head ouer the Tribes of Iſrael, for the Lord anoynted him King ouer Iſrael, and thereby ſhewed him, that his ſinne was moſt vile, in ſparing Agag and the beſt of the Sheepe & Oxen, in that his wicked heart had made him ſinne againſt ſuch mercies vouchſafed vntounto him.
And this aggrauation of ſinne wee finde vſed by the Prophet in expreſſe termes, Iſai. 26.10. Let mercy be ſhewed to the wicked, yet he will not learne righteouſneſſe: in the Land of vprightneſſe will he doc wickedly. As if he had ſaid, Herein appeares the vile & curſed nature of the wicked, that though the Lord vouchſafe mercy to them, yet they will ſtill be wicked, and they will not learne to doe well; nay, in the Land of vprightneſſe, amongſt many occaſions and meanes of good, they will doe wickedly. And therein appeares the vileneſſe & curſedneſſe of their corrupt nature; and ſo the Prophet plainely confirmes this point, That then ſinne appeares moſt foule, and it is a fearefull aggrauation of it, and makes it out of meaſure ſinnefull, when it breakes out againſt the good meanes that ſhould reſtrayne it, when it breakes out againſt knowledge, againſt conſcience, againſt the mercies of of God, and the like. And the reaſon of it is this,
Sinne breaking out againſt the good meanes that ſhould keepe it in, therein it ſhewes it ſelfe to be of the greateſt force and ſtrength; and the ſtronger it is being vile, the more vile it is, and therefore this wee may conclude as a certayne truth, that then ſinne appeares moſt foule, and it is a fearefull aggrauation of it, and then it is out of meaſure ſinfull, when it breakes out againſt the good meanes that ſhould reſtrayne it and keepe it in.
Now then, this ſerues firſt to diſcouer to vsus, Vſe 1 that the ſinnes of many in the world are moſt odious and moſt foule: The ſinnes of many diſcouered to be moſt odious and ſoule.for indeede the ſinnes of too many want not this circumſtance of aggrauation, they are committed againſt knowledge, againſt conſcience, againſt the cleere light of the Word of God, and againſt the good meanes of reſtraynt the Lord hath vouchſafed vntounto them. Can the Drunkard, the vncleane perſon, the proud perſon, can theſe and the like plead ignorance, or the want of meanes to reſtrayne them? No certainly, they cannot: and therefore their ſinnes are committed againſt knowledge, and againſt conſcience, and ſo they are moſt vile and moſt filthy. The ſinne of Ignorance is not excuſable, becauſe men hauehave in them ſufficient light to leaue them without excuſe: but when men hauehave a further light giuen them, and ſinne againſt that, that is moſt ſearefull, and then is their ſinne out of meaſure ſinnefull; and without great repentance ſhall find a proportionable puniſhment, euen more fearefull puniſhment.
Againe, is it ſo, that ſinne is moſt foule and filthy, Vſe 2 and it is a fearefull aggrauation of it, Sinne may be iuſtly taxed as more vile, in reſpect of circumſtances of aggrauation.and makes it out of meaſure ſinnefull, that it breakes out againſt the good meanes that ſhould reſtrayne it and keepe it in? Surely, then ſinne may iuſtly be taxed as more vile, in that reſpect that it hath beene committed againſt knowledge, againſt conſcience, againſt the good meanes, againſt the cleere light of the Goſpell, and againſt the euidence of Truth, that hath beene taught, and men are not to thinke much when their ſinnes are thus laid before them, with thoſe neceſſary circumſtances of aggrauation. Men commonly thinke they are diſgraced too much, when their ſinnes are thus laid before them. But they muſt know, that this is the way to bring men to ſee the vileneſſe of their ſins, and to bring them out of louelove and liking of them: Yea, this is the way to ſtrip men of all colourable excuſes, as of their owne infirmity, the example of others, or the like. For what ſhall a man be able to plead in defence of his ſinne, when his owne knowledge, conſcience, good meanes, and mercies of God vouchſafed vntounto him ſhall plead againſt him, as Chriſt ſaid, Ioh. 15.22. If I had not come and ſpoken vntounto them, they ſhould not hauehave had ſinne, but now hauehave they no cloke for their ſinnes.
And ſo it may iuſtly be ſaid to men hauing the meanes of good, and many mercies beſtowed on them, if they had not had thoſe meanes and thoſe mercies vouchſafed, they ſhould not hauehave had ſo great ſinne, but now they hauehave no cloke for their ſinne. Therefore ſinne muſt thus be laid before men, that the vileneſſe of it may appeare, yea, we are thus to acknowledge ſinne, and to make confeſſion of it to God, when wee humble our ſelues in the confeſſion and acknowledgement of our ſinnes. Note. It is not ynough to confeſſe in generall that we are ſinners, no, nor yet to confeſſe ſinne in particular: but we muſt adde the circumſtances of aggrauation, we muſt confeſſe it with all circumſtances by which it hath beene made more foule and filthy, as that it hath beene done againſt knowledge, againſt conſcience, againſt the good meanes vouchſafed vntounto vsus. Ezra 9. Dan. 9.Thus did Ezra, Ezra 9. and thus did Daniel, Dan. 9. The Lord ſees ſinne in the vileneſſe of it, and he wil hauehave vsus ſo to lay it before him in the acknowledgement of it, that we may thereby teſtifie our hatred and lothing of it, and that it is vile to vsus and in our eyes, or elſe wee can neuer looke to finde mercy from him for the pardon of it.