The Complaint of a Sanctified Sinner Answered, Verse 5,6
VERS. 5.6.
For when wee were in the fleſh, the motions of ſinnes which were by the Law, had force in our members to bring forth fruit vntounto death.
But now we are deliuered from the Law, being dead vntounto it, wherein we were holden, that we ſhould ſerue in newneſſe of Spirit, and not in the oldneſſe of the Letter.
OVr Apoſtle hauing before made knowne, that the true beleeuing Romanes, and other true Beleeuers, were freed from the Law their former husband, and married to Chriſt, and being married to Chriſt, that they ſhould bring forth fruit to him, that they ſhould be, as it were, child-bearing to Chriſt: In theſe two Verſes he doth farther amplifie that particular of bringing forth fruit to Chriſt, by a compariſon à paribus, and further ſhewes, that it was meet and fit that himſelfe & other true beleeuers, being married to Chriſt, ſhould bring forth fruit to him: and thus be reaſons (for the fift Verſe is inferred as a reaſon on the former) as appeares in the word (For.) As when wee were vnderunder the Law, and married to the Law, wee brought forth fruit anſwerable to that condition: So now, being freed from the Law, and married to Chriſt, it is very meete, equall and fit, that we ſhould bring forth fruit to him, in all equitie and reaſon wee are bound ſo to doe. That is the generall drift and purpoſe of the Apoſtle in theſe two Verſes.
Now more particularly in Verſe 5. is laid downe the firſt part of the Apoſtles compariſon, and that not barely propounded, but ſet forth on this manner:
Firſt, the Apoſtle deliuers the ſtate and condition of himſelfe, and other true beleeuers, being vnderunder the Law, in theſe termes (in the fleſh) He ſaith, When yee were in the fleſh; and conſequently, VnderUnder the Law, and married to the Law.
And then hee ſaith not barely, that himſelfe and other true beleeuers being in that ſtate, brought forth fruit anſwerable to it, but he ſets downe the cauſe, and diſcouers the roote, whence ſuch fruit came, as that it came from the motions of ſinnes, deſcribing thoſe motions, that they were by the Law. The motions of ſinnes which were by the Law. And then hee makes knowne the power and working of thoſe motions, together with the ſubiect wherein they wrought, as that they had force and working in their members; had force in our members.
And laſt of all, how farre forth thoſe motions had power and working, namely, to the bringing forth of fruit, and what manner of fruit it was, as that it was deadly, that it was fruit to death. The motions of ſinnes (ſaith the Apoſtle) which were by the Law, had force in our members to bring forth fruit vntounto death. So we ſee the particular things that are laid downe in this fift Verſe: I will not now enter on the other part of the Apoſtles compariſon laid downe Verſe 6. till wee come to the handling of it.
For when wee were in the fleſh.] InterpretationThe word Fleſh hath many acceptions in Scripture; here it is put for the corruption of nature, euen for that corruption and ſinne, in which men are conceiued and borne, as Pſal. 51.5. Pſal. 51.5.I was borne in iniquitie, and in ſinne hath my Mother conceiued me. And ſo the Apoſtles meaning is this, When wee were in the corruption of nature, in our naturall ſtate and condition, not regenerate, not partakers of the Spirit, and of the life of grace, for theſe two are oppoſed and ſet one againſt the other, Rom. 8.9. Now yee are not in the fleſh, but in the Spirit. So that to be in the fleſh, is to be vnregenerate, and to be altogether fleſhly. Iude Epiſt. verſ. 19. Theſe are fleſhly, hauing not the Spirit, (the motions of ſins) or as it is in the Originall, the paſſions or ſufferings of ſinnes.
Now by theſe paſſions or ſufferings of ſinnes, the Apoſtle vnderſtands thoſe euill motions, that are continually ſtirred vp by in-borne corruption in the heart and mind, euen thoſe euill ſtirrings that doe continually ariſe from the corruption of nature in the heart and mind, and doe incite and ſtirre vp a man, and as it were follicite him to ſinne, and they are called paſſions or ſufferings of ſinne, by a Metonymie, becauſe they doe moleſt and trouble a man, and affect his mind, (in deed with his wil) he being willing to be ſo troubled ſo long as he is in his naturall ſtate and condition; yet (I ſay) they doe continually trouble him, and they giuegive him no reſt, they will not ſuffer him at any time to reſt, but are euer pricking him forward, drawing, egging and enticing him to ſinne, as Iam. 1.14. EueryEvery man (ſaith the Apoſtle) is tempted, when he is drawne away by his owne concupiſcence and is enticed; therefore they are called paſſions or ſufferings of ſinne, (which were by the Law) that is, which were occaſioned by the Law, the corruption of nature taking occaſion by the commandement; Rom. 7.8.as Verſ. 8. to ſend forth thoſe euill motions; (had force) that is, had power, and as it is in the new Tranſlation, did work, or bad a powerfull and effectuall working: for ſo the words following ſignifie, (in our members.) By members in this place, wee are to vnderſtand not only the parts and members of the body, but by a Synechdoche, the powers and faculties of the ſoule; (to bring forth fruit vntounto death.) To bring forth deadly fruit: the meaning is this: To bring forth all manner of ſinnes, which indeed are deadly, and of themſelues bring death and deſtruction both to body and ſoule, Rom. 6.21. The wages of ſinne is death. Thus then conceiue we the Apoſtles meaning in this Verſe, as if he had ſaid:
For when we were in the corruption of our nature, in our naturall ſtate and condition, when wee were vnregenerate, then the euill motions that did continually ariſe in our hearts and minds, from our in-borne corruption, and euermore ſollicite and ſtirre vsus vp to ſinne, and were occaſioned by the Law, had power and full working in the powers of our ſoules, and in the parts and members of our bodies, euen to the bringing forth of all manner of ſinnes, which of themſelues bring death and euerlaſting deſtruction both of body and ſoule.
Obſerue with me the reaſon here vſed by the Apoſtle, Obſer. 1 on that he ſaid in the Verſe before, that himſelfe and other true beleeuers, being married to Chriſt, and to him rayſed from the dead, ſhould bring forth fruit to God; thus hee reaſons; When wee were vnderunder the Law, and married to the Law, wee brought forth fruit anſwerable to our condition; therefore now being freed from the Law, and married to Chriſt, it is fit, and it is very meete and equall, that we ſhould bring forth fruit to him: hence note we thus much:
That true Beleeuers, Doctrine 1 ſuch as hold themſelues married to Chriſt, True beleeuers are to bring forth fruits anſwerable to their holy conditionare to bring forth fruits anſwerable to that holy and excellent condition, as heretofore when they were in their naturall ſtate, they brought forth fruit ſutable to that ſtate, ſo now being ſet out of that ſtate, and ſet into the ſtate of grace, and married to Chriſt, they are to bring forth fruit fitting and agreeing to that excellent condition.
And to this purpoſe we find many exhortations in the Booke of God. Epheſ. 4.1. I pray you, ſaith the Apoſtle, Epheſ. 4.1.that yee walke worthy of the vocation whereunto yee are called. And, Verſ. 17. This I ſay therefore and teſtifie in the Lord, that yee henceforth walke not as other Gentiles walke, in vanitie of their mind, 18. Hauing their cogitations darkened, and being ſtrangers from the life of God, through the ignorance that is in them, becauſe of the hardneſſe of their heart: Ver. 19. Which being paſt feeling, hauehave giuen themſelues vntounto wantonneſſe, to worke all vncleanneſſe, euen with greedineſſe. But (ſaith hee) Verſ. 20. Yee hauehave not ſo learned Chriſt. Phil. 1.27.Philip. 1.27. Let your conuerſation be as it becommeth the Goſpell of Chriſt. And to theſe wee might adde many like exhortations, all making this manifeſt, that true beleeuers being called, iuſtified and ſanctified, and eſpouſed and married to Chriſt, are to bring forth fruit anſwerable to that holy and excellent condition; and there is reaſon for it, namely this:
To this end they hauehave fellowſhip with Chriſt, Reaſon. and are made partakers of the life of grace, that they ſhould expreſſe it in the fruits of it in their liues, that they ſhould bring forth fruits anſwerable to that grace.
Doeſt thou then perſwade thy ſelfe, Vſe. that thou art married to Chriſt, Reproofe of ſuch Chriſtians as doe not bring forth fruit anſwerable to their holy condition 1. Pet 2.9.and that thou haſt heauenly fellowſhip with him? Then remember that thou art to bring forth fruit anſwerable to that holy and that excellent condition, thou art to ſhew forth the vertues of him that hath called thee out of darkeneſſe into his maruailous light, 1. Pet. 2.9. Far be it from thee to conforme thy ſelfe to the luſt of thy former ignorance, and to thinke, ſpeake or doe as thou didſt, when thou waſt in thy naturall ſtate and condition. And herein ſome are iuſtly to be taxed, euen ſuch as I am perſwaded are married to Chriſt, they yeeld too much to the corruption of their own hearts, and they too much follow the faſhion of the World. Oh conſider that theſe are not fruits anſwerable to thine holy condition, & thus thinke with thy ſelfe, when thou art ſet on by Satan, and when thine owne corruption is ſtirring (as in the beſt it wilbe ſtirring) & enticing thee to any knowne ſinne, thinke thou with thy ſelfe, Is this a fruit anſwerable to my holy condition? ſhall I that am ſanctified, and made partaker of the life of grace, carry my ſelfe as thoſe that are prophane, and as yet in their naturall ſtate? ſhall I that am married to Chriſt the Lord of life and glorie, thinke, ſpeake, and doe as thoſe that are wedded to the luſts of their owne hearts? No, no; farre be it from me: thus meditate, and thus thinke with thy ſelfe, and withall remember that thou yeelding to the corruption of thine owne heart, and thou being ouertaken with pride, couetouſneſſe, or the like, it is a wound to thy conſcience, it brings diſhonor to God, it is a diſgrace to thy holy condition, it is a ſcandall to the weake, it hardens others in a wicked courſe, and it opens the mouthes of the enemies of the Goſpell: Thinke on theſe things, and take heede of yeelding to the luſts of thine owne heart, labour thou to expreſſe that life of grace that is in thee, in the fruits of it, and to bring forth fruits anſwerable to thine holy condition; for certainely if thou doe not, the wicked that expreſſe the former courſe of life, ſhall ſtand vp & be a witneſſe againſt thee, at the day of iudgement.
In the next place obſerue with mee, Obſer. how the Apoſtle ſets forth the ſtate and condition of himſelfe and other beleeuers, when they were vnderunder the Law and in their naturall condition; he ſaith not, When the fleſh was in vsus, but, When we were in the fleſh; for the beſt of Gods children hauehave fleſh and corruption in them: but to be in the fleſh, is farre more, as to ſay, that a man is in drinke or wine, is more then to ſay, that wine or drinke is in him; for that may be in the beſt and in the moſt ſober: ſo indeed to be in the fleſh, is to be altogether fleſhly, and to be nothing but fleſh and corruption. Hence then we are taught to ſee, what is the ſtate of ſuch as be yet vnbeleeuers, and as yet vnregenerate, namely this:
They are altogether fleſhly, Doctrine 2 they are nothing but a lumpe of fleſh, Vnregenerate perſons are altogether fleſhly.euen a lump of ſinne and of corruption, they are drenched in ſinne, and, as it were, ouer head and eares in the mire and filthy puddle of ſinne, their minds, their wills, their affections, all the powers of their ſoules, and all the parts of their bodies, are altogether fleſhly, and thorowout defiled with ſinne. And thus the Lord ſpeakes of Ieruſalem, Ezech. 16.6.Ezech. 16.6. When thou waſt in thy bloud, not when bloud was in thee: and thus Peter ſpoke of Simon Magus, Act. 8.23.Act. 8.23. Thou art in the gall of bitterneſſe, thou art euen ouerwhelmed in ſinne. And hence it is that the Apoſtle ſaith, that the Epheſians before their conuerſion, were darkeneſſe, Epheſ. 5.8. And of the Coloſſians, Col. 1.21.Chap. 1.21. he ſaith, That their minds were in euill works. And many like teſtimonies cleerly ſhew the truth of this point, that vnbeleeuers and vnregenerate perſons, are nothing but a lumpe of fleſh, a lumpe of ſinne and of corruption; Ioh. 3.6.and the reaſon is giuen, Ioh. 3.6.
That which is borne of the fleſh, Reaſon. is fleſh: it is nothing but fleſh, and a lumpe of corruption, and it cannot be otherwiſe; Iob 14.4.for as Iob ſaith, Iob 14.4. Who can bring a cleane thing out of filthineſſe?
Now this being ſo, Vſe. that vnbeleeuers and vnregenerate perſons are nothing but a lumpe of ſinne, The fearefull ſtate of naturall men diſcouered.it ſerues firſt to diſcouer to naturall men and women, their fearefull ſtate and condition; for why? are they nothing but a lumpe of ſin? certainely, then nothing can come from them but ſinne, they can doe nothing but prouoke Gods wrath againſt them in eueryevery thing they doe, euen their beſt actions, their hearing of the Word, their Prayers, and the like, are ſinnes to them. Men commonly pleaſe themſelues much in this, that they liue ciuilly, deale iuſtly and truly in the world, heare the Word of God, and the like. Alas, this they may doe, and yet be in the fleſh: and ſo long as they are in the fleſh, they can doe nothing pleaſing to God, Rom. 8.8.Rom. 8.8. They that are in the fleſh, cannot pleaſe God, Pro. 15.8.And, Pro. 15.8. it is ſaid, that the ſacrifice of the wicked is abomination to the Lord.
Againe, this being ſo, that vnregenerate perſons, are nothing but a lumpe of ſinne, it may ſerue to pull downe the pride of many that looke bigge, & carry their heads aloft, and ſhew forth the pride of their hearts in their ſpeech, in theri geſture, in their apparell, and the like: if they well conſider it, they hauehave cauſe to hang downe their heads, and to couer their faces for ſhame; for, what are they? Nothing but a lumpe of ſinne, and a dunghill of corruption; why then ſhould they make themſelues as painted Sepulchres? what cauſe hath the Leper to be proud, or the poore Lazer, who is full of botches and byles from top to toe, to ſet out himſelfe in goodly apparell and in rich array? Such is thy caſe, thou that art vnregenerate, and as yet in thy naturall ſtate and condition, thou art full of filthineſſe, and full of corruption in all the powers of thy ſoule, and in all the parts and members of thy body; and therefore thou haſt no cauſe to ſet out thy ſelfe in thy vaine and gariſh attyre. Such as ſtand for the maintenance of pride, ſay, You know not what to preſcribe, and how wee are to attyre our ſelues. Why, thine owne corruption and filthineſſe may teach thee how thou art to attyre thy ſelfe.
The next thing we are to marke, is this, the Apoſtle hauing ſaid that himſelfe & other true beleeuers when they were in their naturall ſtate, they were in the fleſh, he ſaith not barely, that then they brought forth fruit anſwerable to that ſtate and condition, but hee diſcouers the cauſe and roote whence ſuch fruit came, as that it came from the motions of ſinne that then were powerfull, and had an effectuall working in them. He ſaith, When we were in the fleſh, the motions of ſinnes which were by the Law, had force in our members to bring forth fruit vntounto death. Hence we are giuen to vnderſtand thus much:
That the cauſe of all ſinne is in our ſelues, Doctrine 3 all manner of ſinnes that men commit, The cauſe of all ſinne is in our ſelues.come from a roote within themſelues, that men breake out by ſwearing, and lying, and killing, Hoſ 4.2.and ſtealing, and whoring, as it is Hoſ. 4.2. and by all ſorts of ſinnes. It comes from thoſe motions of ſinnes that ariſe in their hearts and minds from their owne corruption; this we ſee cleere from this Text, and for this wee hauehave further plaine euidence of Scripture. Matth. 15.18. ſaith Chriſt, The things which proceed out of the mouth, come from the heart, and they defile the man: and then he ſubioynes, Verſ. 19. For out of the heart come euill thoughts, murthers, adulteries, fornications, thefts, falſe teſtimonies, ſlanders. As if he had ſaid, All defilement of man by ſinne, whatſoeuer it is, it comes from within, it comes from the inward luſt and corruption ſtirring vp euill motions in the heart and minde, that is the very roote of all ſinnes. Iam. 1.13.Iam. 1.13. ſaith the Apoſtle, Let no man ſay when he is tempted, I am tempted of God: for God cannot be tempted with euill, neither tempteth he any man. Then Verſ. 14. and 15. But eueryevery man is tempted, when he is drawne away of his owne concupiſcence, and is entiſed. Then when luſt hath conceiued, it bringeth forth ſinne, and ſinne, when it is finiſhed, Iſai. 59.bringeth forth death. Iſai. 59. from the beginning the Prophet complayning of the great and grieuous ſins of the wicked of his time, as that their works were works of iniquitie, and the worke of crueltie was in their hands, Verſ. 6. their feete, their hands, their lips, their tongues, and all the parts and members of their bodies were ſet to worke miſchiefe, & did bring forth ſinne. Ver. 7. he addes this as the cauſe and roote of all, that their thoughts were wicked thoughts. And ſo, Gen. 6.6. it is ſaid, that the wickedneſſe of man was great in the earth. And this is aſſigned as the cauſe of it, Gen. 6.5.that all the imaginations and thoughts of his heart were only euill continually: there were euill motions continually ſtirred vp in the hearts & minds of men; and thence it was that they became ſo monſtrouſly wicked, and broke out into moſt fearefull and horrible ſins, and indeed that the cauſe of all ſinne is in our ſelues, may be further confirmed by this, as the reaſon and ground of it:
It is the corruption of our nature, Reaſon. euen our in-borne corruption, that giues matter and being to eueryevery ſinne: were it not for the corruption of nature, euen the corruption that is within our ſelues, the Deuill could not faſten any temptation on vsus, neither could the World, with all the allurements and baits of it, draw vsus to any ſinne; the parts and members of our bodies, are indeed as Porters to let ſinne into the ſoule, from outward obiects, but they could not ſo doe, were there not corruption and ſin in our ſelues. Chriſt liued and conuerſed in the world as we doe, & all the baits and allurements the world could afford, were offered to him, to draw him to ſinne, yea, we reade, Matth. 4.8, 9. Matth. 4.8, 9.that the Deuill tooke him vp into an exceeding high Mountayne, and ſhewed him all the Kingdomes of the World and the glorie of them, and ſaid to him, All theſe will I giuegive thee: and yet he could not faſten any ſinne vponupon him, and why? Surely, becauſe there was no corruption in him, there was no thing in him, to giuegive matter and being to ſinne, as himſelfe ſaith, Ioh. 14.30. Ioh. 14.30.The Prince of this world (that is, the Deuill) commeth, and hath nought in me: hath no matter to worke on mee. This makes it cleere, that were it not for the corruption of nature, neither the Deuill nor the World could draw vsus to any ſinne.
And hence it is that Satan fits his temptations to the naturall diſpoſition and temper, to the naturall inclination; as Cain being malicious, he tempted him to murder; Iudas being couetous, to ſell his Maſter. And,
This being ſo, that the corruption of nature giues matter and being to eueryevery ſinne, and that the Deuill and the World could not draw vsus to any ſinne, were it not for our owne in-borne corruption; it muſt needes follow, that the cauſe of all ſin is in our ſelues, and that all manner of ſinnes that men commit, come from a roote within themſelues, euen from the euill motions that are ſtirred vp in their hearts.
This firſt ſerues to teach vsus, Ʋſe 1 where wee are to lay the blame of our breaking out into any foule ſinne: Where the blame of ſinne ought to be laid.when wee breake out into any ſinne whatſoeuer, that brings Gods puniſhing hand on vsus, and we feele the ſmart of it on our ſoules, or bodies, or both, wee muſt learne to lay the fault and cauſe of that ſinne, where it ought to lye: we are not to ſeeke for the cauſe of it, or to lay the blame of it on any thing out of our ſelues; In our ſelues, euen in our owne bowels is the cauſe of that ſinne; It is the faſhion of moſt men to poſt off the fault and blame of their ſinnes from themſelues, and to lay it on ſome thing out of themſelues, as on the times in which they liue, on their callings and conditions of life, on the prouocations of others, on the command or example of others, on their deſtinies, as they vſe to ſpeake, on the Deuil and the like; as ſay ſome, Oh, the times are ſuch, and we liue in ſuch a time, as vnleſſe we do as the time ſerues, vnleſſe we frame our ſelues according to the courſe of the Age and Time in which wee liue, wee ſhould be accounted no body, or there were no liuing for vsus in the world, or our callings and conditions are ſuch, as wee cannot doe otherwiſe then we doe: we are Chaundlers, Victualers, or the like, and wee muſt needs ſell our commodities vponupon the Sabbath day to our Cuſtomers, or elſe wee ſhould loſe their cuſtome, and ſo ouerturne our trading, and begger our ſelues. Alas, we hauehave wiues and children, and many that depend vponupon vsus. Some againe ſay, They are prouoked by others to this or that ſinne; as you ſhall heare a quarrellous and troubleſome perſon lay the fault of his fretting, and chafing, and breaking out into curſing, ſwearing, and rayling, and the like, on others that prouoke him to it: Oh, he abuſed me, and ſuch dealing would anger a Saint, and ſtirre vp any man to ſpeake. And doe not Theeues and other Malefactors, when they are brought to ſome open ſhame or puniſhment for their faults, vſually cry out and ſay, Oh, woe worth ſuch a man or ſuch a woman, that euer I knew them! had I not falne into their company, had not they drawne mee to doe euill, I had neuer come to this. And ſo ſome lay the blame of their ſinne, on the command of others; as a ſeruant thinkes he is free from blame, if he lye or ſweare, or coozen, and the like, becauſe his Maſter bids him doe ſo. And ſome hauing committed ſome foule ſinne, Oh, ſay they, it was my deſtinie, I was ordained to it, or the Deuill ought me a ſhame, and now hath paid mee. Thus and many other wayes doe men poſt off the fault and blame of their ſinnes from themſelues: but alas, they deceiue themſelues; wee muſt take notice of it, that the cauſe of eueryevery ſinne we commit, is in our ſelues.
I grant that the age and time in which thou liueſt, thy calling, thy condition, the prouocation of others, and the like may be ſome occaſion of thy ſinne: but certainly thine one corruption, the euill motions that are ſtirring in thine owne heart, are the cauſe of it; and the cauſe of thy ſinne reſts in thine owne boſome; and therefore blame not the time, thy calling, the prouocation or commandement of others, or any other thing but thy ſelfe: no, no, lay not the fault on the Deuill himſelfe, howſoeuer, as Iames ſayth, Iam. 3.6. Iames 3.6.thy tongue be ſet on fire of hell (that is) of the Deuill, yet know this for a truth, that the Deuill could not vſe thy tongue, or any other part of thy body, as an inſtrument of ſinne, were it not for the corruption that is within thee; that is both the fire and ſuell of ſinne, and that giues matter and being to eueryevery ſinne thou committeſt. And therefore learne thou to lay the fault where it ought to lye, euen on the wickedneſſe of thine owne heart, and the euill motions that ariſe in thine heart, and be humbled for them.
Againe, is it ſo, Ʋſe 2 that the cauſe of all ſinne is in our ſelues, and all manner of ſinnes that wee commit, come from a roote within our ſelues, euen from the euill motions that are ſtirred vp in our hearts? then aboue all things, Wee muſt chiefly looke to the purging of our hearts.we muſt looke to the purging of our hearts from ſinfull motions and luſts. Wouldſt thou purge out the luſt or pride that is in thine eye? Thou muſt labour then to purge out the luſt that is in thine heart; for that fils thine eye with luſt: it is but in vaine and to no purpoſe, and it is but a prepoſtrous courſe, to goe about to purge thine hands, thy feet, thy tongue, &c. from ſinne, ſo long as thine heart abounds with euill motions and luſts. For example, it is but in vaine for thee to ſeeke to hold thine hand from violence and fraud, if thine heart be like Ahabs heart, if there be in thee a ſecret liking of thy Neighbours goods, tickling and delighting thine heart, and cauſing thee to wiſh, Oh, would ſuch an houſe, or ſuch a plot of ground were mine! for that euill motion, and that root of couetouſneſſe will at one time or other ſend forth bitter fruites. Oh then, labour thou not only to clenſe thine hand, but to purge thine heart thereof, as wheate, Iames 4.8.Iam. 4.8. Labour to ſtocke vp the root of ſinne, euen to mortifie and kill the euill motions and luſts that are ſtirring in thine heart, and when thou doeſt humble thy ſelfe for ſinne, and doeſt bewaile any particular ſin wherein thou haſt liued and lyen, looke thou goe downe to the root of that and of all thy other ſinnes, euen the corruption of thy nature, and the euill motions ſtirring in thine heart, and be humbled for them eſpecially. Pſal. 51. we read, that when Dauid bewailed his foule ſinnes of Adultery and Murther, hee did not reſt in bewailing of them only, but he went downe to the roote of them, and of all his other ſinnes, and cryed out Ʋerſ. 5. Behold, I was borne in iniquitie, and in ſinne hath my Mother conceiued mee. As if hee had ſaid, Alas, here is the cauſe of theſe foule ſinnes of mine, euen the corruption of my nature, and the euill motions and luſts of mine owne heart.
Thus muſt thou doe in bewailing any knowne ſinne; thou muſt goe downe to the roote of that, and of all other thy ſinnes, and bewaile that: for otherwiſe thou mayſt bewaile ſome groſſe actuall tranſgreſſion through ſelfe-louelove, feare of ſhame or puniſhment; and ſo deceiue thy ſelfe: and therefore remember thou, in bewayling any knowne actuall ſinne, to goe downe to the roote of that, and all thy other ſinnes, thy corruption of nature, and thy euil motions that are in thine heart, & be chiefly humbled for them, and then through Gods mercy thou ſhalt find place to true repentance, euen ſuch repentance as is ioyned with true faith, apprehending the merit of Chriſt his death, for the pardon of all thy ſinnes.
Before wee leaue this, an obiection is to be anſwered. Obiect. Some may ſay, that there be ſome ſinnes that come not from a roote within our ſelues; for example: Impatient and ſtrange behauiour, rauing, and haply vttering forth of blaſphemous ſpeeches, in time of ſome ſore, and ſome ſtrange and violent diſeaſe. Thoſe ſins ſometimes come not from a roote within men themſelues, but only from their diſeaſe. And againe, there bee ſometimes euill thoughts, euen thoughts blaſphemous, directly againſt the Maieſtie of God, that are conuaid into the minde of man or woman, onelyonly by the Deuill, and ariſe not from the corruption of nature: and therefore it ſeemes not to be generally true, that the cauſe of all ſinne is in our ſelues.
For anſwere to this; Anſw. We muſt learne rightly to conceiue this point before deliuered; we muſt know, it is to be vnderſtood of all the ſins that we commit, and are our ſinnes, and ſuch ſinnes, as, without Gods mercy, ſhall be laid to our charge: and being ſo vnderſtood, wee ſhall eaſily ſee, that this obiection makes not againſt the truth of it: for why? Impatient and ſtrange behauiour, rauing and the like, comming onelyonly, as it is confeſſed in the obiection, from the violence of ſome diſeaſe: they may come not only from the extremitie of the diſeaſe, but alſo from a roote of bitterneſſe that is within, euen from a corrupt heart, and from a galled conſcience:) but if they come onelyonly from the violence and from the extremitie of the diſeaſe, as they doe in Gods children, certainely then they are not their ſinnes, but the ſinnes of their diſeaſe, and they ſhall neuer be laid to their charge.
And againe, if euill thoughts, thoughts of blaſphemie, be conuaid into the mind of man or woman, onelyonly from the Deuill, aſſuredly they are not their ſinnes, but the Deuils ſinnes, and hee ſhall anſwere for them; they are their croſſes, not their ſinnes, and they ſhall neuer be laid to their charge, vnleſſe they entertayne them, and giuegive conſent to them. And ſo the obiection made, doth not ouerthrow the generall truth of this Poſition, That the cauſe of all ſinne is in our ſelues, if it be rightly vnderſtood, namely, of ſuch ſinnes as wee commit and are our ſinnes, and without Gods mercy ſhall be charged vponupon vsus: becauſe the ſinnes mentioned either come only from the diſeaſe, and ſo are not our ſinnes, but the ſinnes of the diſeaſe, or come only from the Deuill; and ſo are not our ſinnes, but the ſinnes of the Deuill, and he ſhall anſwere for them.
The next thing to be obſerued in this Verſe, is this, that the Apoſtle here calls the euill motions that are ſtirring in the hearts and minds of ſuch as be in the fleſh, Paſſions of ſinnes, or perturbations of ſinnes; for ſo the words ſignifie. Hence we may gather and conclude the troubled ſtate of vnregenerate perſons.
That ſuch as are yet in their naturall ſtate and condition, Doctrine 4 Vnregenerate perſons are continually troubled with euill motions ſtirring in their hearts.are continually troubled and moleſted with euill motions ſtirring in their hearts and minds; an vnregenerate perſon is neuer at quiet, but continually haled and pulled this way or that way, by his owne paſſions and the euill motions of heart and minde, they giuegive him no reſt, but are euer pricking him forward, and ſtirring him vp to ſin: and hence it is that the Apoſtle Iames, Chap. Iam. 4.1.4.1. ſaith, that the euill motions and luſts that are ſtirring in the hearts and minds of men, doe ſight in their members: they are euer fighting, and warring, and troubling, and moleſting them. Whence, ſaith he, are warres and contentions amongst you? Euen of your luſts that fight in your members. 1. Pet. 2.11. ſaith the Apoſtle, Dearely beloued, 1. Pet. 2.11.I beſeech you as Strangers and Pilgrims, abſtayne from fleſhly luſts, which fight againſt the ſoule, which trouble and diſturbe the peace of the ſoule, and diſquiet them, and will not ſuffer them to be at reſt. 2. Tim. 3.6. 2. Tim. 3.6.The Apoſtle deſcribing ſimple women, that are carried away as a prey, by hypocriticall and cunning Seducers, Cornercreepers, he thus ſpeakes of them, that they are laden with ſinnes: and hee addes further, that they are led with diuers luſts, or as the word ſignifieth, They are acted and moued, they are impelled and driuen this way and that way, by many euill motions and luſts. Theſe places doe ſufficiently cleere and confirme the truth of this Concluſion, that vnregenerate perſons are neuer at quiet, but continually haled and pulled this way & that way by their owne paſſions; as by Luſt, by Anger, by Enuy, by Couetouſneſſe, by Pride, and the like, and by the euill motions of their owne hearts and minds: and the reaſon of this is,
The corruption of nature being in full force and ſtrength, as it is in the vnregenerate, Reaſon. it ſends vp continually euill motions, euill thoughts and deſires, into the heart and mind, as a burning hot fiery furnace continually ſends vp ſmoke and ſparks of fire.
And therefore it muſt needs be, that ſuch as be in the fleſh, and be yet vnregenerate, they are continually pulled and drawne this way, and that way (though willingly of their owne accord) by their owne paſſions, and the euill-motions of their owne hearts and minds giuegive them no reſt at all. Vſe 1The miſerable condition of vnregenerate perſons, in regard of their vnruly paſsiōn.
Here then take wee notice of the miſerable condition of vnregenerate perſons, euen of ſuch as yet are in their naturall ſtate and condition; they are in a miſerable taking. If a man were ſo troubled and vexed in his body, that he could take no reſt night nor day, but that his body were continually moleſted, tumbled, and toſſed vp and downe, and as it were continually on the racke, and that whether he ſit, or ſtand, or lye downe, all were one, he could find no eaſe, no intermiſſion of his trouble and vexation, that man would hold himſelfe, and that iuſtly, in a pitifull plight, and a miſerable taking. Now thus it is with an vnregenerate perſon, in regard of his ſoule; his ſoule is neuer at reſt, his ſoule is continually without any intermiſſion haled and pulled, tugged and drawne this way and that way, by his owne paſſions and perturbations, his ſoule is continually troubled either with luſt, or enuy, or anger, or feare, or carnall louelove, or carnall ioy, or with one vnruly paſſion or other, and is neuer at quiet; and that is a miſerable condition if men had eyes to ſee it: indeede vnregenerate perſons ſee not their miſerie in this reſpect, their vnruly paſſions and diſtempered affections blinding their minds, and dazeling and dimming their iudgements; but therein is their miſerie doubled on them and their danger is farre greater in that reſpect: for thence it comes that they willingly embrace their owne trouble, and goe on in it with pleaſure. Vnregenerate perſons may pleaſe themſelues, becauſe they enioy outward peace and proſperitie, and hauehave all things at will, and that heart can wiſh in the world: but alas, what is that, ſo long as there is within, euen in their ſoules, a ſeed-plot of trouble and diſquietneſſe, and their ſoules are neuer at reſt, but are continually haled and pulled this way and that way, by their owne vnruly paſſions? and as the Lord ſaith by his Prophet, Iſai. 57.20.Iſai. 57.20. They are like the raging Sea that cannot reſt, whoſe waters caſt vp mire and dirt continually. Oh, ſo long as they be in that caſe, they are in a miſerable taking, and if they had eyes opened to ſee it, they would ſo thinke, and ſo iudge of themſelues. And indeed for a ſecond vſe of the point:
In this reſpect, Gods children, Vſe 2 Gods children are bound to magnifie Gods mercy, in freeing them from vnruly paſsiōs.ſuch as are truely regenerate, are exceedingly bound to magnifie Gods mercy, that he of his mercy hath vouchſafed to ſet them out of that miſerable condition; to hauehave the heart and minde continually tugged and drawne this way and that way with vnruly paſſions, and with the motions of ſins, is a moſt miſerable thing. Now this Gods children are freed from; Iam. 5.17.indeed they hauehave ſometimes vnruly paſſions in their ſoules, as Iam. 5.17. it is ſaid, HELIAS was a man ſubiect to like paſſions as we are: but they are not continually troubled with them, as the vnregenerate are; vnruly paſſions are as ſtrangers, that now and then come; not as home-dwellers; they hauehave no continuall reſidence and abode in their hearts. And let all Gods children be mindfull to bleſſe God, as for other mercies, ſo for this as a ſpeciall mercy, that they are freed from the continuall trouble of their owne vnruly paſſions.
Now here we ſee, that the Apoſtle cals theſe motions: he ſpeakes of the motions of ſinnes; his meaning is, Note. that they were euill motions: A Popiſh error diſcoueredand hence it is cleere againſt the Papiſts (I will but only name it) That the firſt motions that ariſe in our minds from the corruption of our nature, are euill, and are ſinnes, though conſent of will doe not follow: and all ſinnes are not voluntary, as the Papiſts teach: for there may be ſome motions in the mind, that want conformitie with the Law of God; and being ſuch, certainely they are ſinnes, whether they be with conſent of will or no, and though we giuegive no conſent to them, yet they are ſinnes. I will not further ſtand on that.
The next thing to be obſerued is this; the Apoſtle addes (which were by the Law) not meaning that thoſe motions of ſinnes had their being from the Law, as if the Law had giuen being to them, as ſome ancient Heretikes thought, miſconceiuing the Apoſtles meaning: but that they were occaſioned by the Law, as Verſ. 8. he ſaith, Sinne tooke occaſion by the commandement. How ſinne was occaſioned by the Law afterwards.
But we ſee, the Apoſtle expounds himſelfe in this very Chapter, what he meanes by this, that the motions of ſinnes which were by the Law, had force in our members to bring forth fruit vntounto death: and that I will note hence is this:
That what thing ſoeuer being needfull to be knowne, Doctrine 5 That which is in one place of Scripture obſcurely deliuered, being needfull to be knowne, is in another place more plainely expreſſed. Gen. 17.10, 11. Exo. 12.10, 11, 27is in one place of Scripture obſcurely deliuered, the ſame is in another place more plainely expreſſed. The Scripture is ſufficient in it ſelfe for the anſwering and reſoluing of all neceſſarie doubts. For example, to inſiſt in ſome particulars, Gen. 17.10. Circumciſion is called the Couenant: and, Verſ. 11. the ſigne of the Couenant. Exod. 12.10, 11. The Paſchall Lambe is called the Paſſeouer: and, Verſ. 27. The ſacrifice of the Lords Paſſeouer: and ſo that forme of ſpeech vſed by Chriſt in the inſtitution of the Sacrament of the Lords Supper, which the Papiſts ſo much abuſe and peruert, to proue the reall preſence of the Body and Bloud of Chriſt in the Sacrament after a corporall manner, is plainely expounded both by Chriſt himſelfe and by the Apoſtle Paul: for when Chriſt ſaith, Doe this in remembrance of me: 1. Cor. 11.26.and the Apoſtle, 1. Cor. 11.26. As often as yee ſhall eate this Bread, and drinke this Cup, yee ſhew the Lords death till he come: they doe plainely ſhew, that that phraſe of ſpeech is thus to be vnderſtood, that the Bread and Wine in the Sacrament are viſible ſignes, and repreſentations of the Body and Bloud of Chriſt. I might inſiſt in many more particulars, ſhewing this to be the truth: That what thing ſoeuer is needfull to be knowne, is in one place of Scripture obſcurely deliuered, the ſame is in another place more plainely expreſſed, and the reaſon of this is giuen by the Apoſtle, 2. Tim. 3.15.2. Tim. 3.15.
The Scripture is able to make wiſe to ſaluation, Reaſon. it is a perfect rule of holineſſe and righteouſneſſe, it contaynes all things needfull to be knowne, beleeued and practiſed; and therefore it is ſufficient in it ſelfe to anſwere and reſolue all neceſſarie doubts. And it being ſo, that what in one place of Scripture is obſcurely deliuered, being needfull to be knowne, is in another place more plainely expreſſed, it muſt needs be graunted,
That the Scripture is the beſt expounder of Scripture, Vſe. Scripture is the beſt expounder of Scripture, and it is to be applied by Scripture.and the beſt way to expound Scripture, is by Scripture it ſelfe, and we for our parts muſt learne to apply Scripture with Scripture, we muſt ſo apply one place of Scripture, as that we forget not another that may helpe vsus in the right application of it: for this is that wherein the Deuill and their owne corrupt hearts deceiue many; they apply one place of Scripture, not conſidering of another that may teach them rightly to apply it. For example, many hale and pull to themſelues the comfort of ſuch places of Scripture as ſet forth Gods mercy, and make knowne that God is rich in grace, and abundant in pitie and compaſſion, when haply they turne the grace of God into wantonneſſes, and are ſuch as walke after the ſtubbornneſſe of their owne hearts, and goe on with an high hand and ſtiffe necke in a courſe of ſinne, adding drunkenneſſe to thirſt, yet they perſwade themſelues they ſhall finde merciemercy from the Lord: and why? God is rich in mercy, neuer remembring, Pſal. 25.10.that Gods mercy and truth goe together, Pſalm. 25.10. and to applie thoſe places of Scripture that ſound forth Gods merciemercy, with that ſpeach of Moſes, Deut. 29.20. Deut. 29.20.that God will not be mercifull to ſuch, but the wrath of the Lord, and his iealouſie ſhall ſmoke againſt them, and eueryevery curſe that is written in the booke of God ſhall light vponupon them: neuer thinking on that rule of the Apoſtle, Gal. 6.16. teaching them to whom mercy belongs (namely) to ſuch as walke after the Apoſtles rule. So ſome in another caſe take hold of that ſentence, Mat. 20.15. Math. 20.15.Is it not lawfull for me to doe as I will with mine owne? (which indeed is a peculiar priuiledge belonging only to God) to bolſter out their abuſe of the good things they inioy, and thinke they may vſe them as they liſt, neuer remembring what they are taught in other places of Scripture, that they hauehave nothing ſimply their owne, but that which they hauehave, they hauehave receiued of the Lord, and muſt be accomptant to him euen for eueryevery bit of bread they put into their mouthes. Thus and many other wayes doe men apply one place of Scripture, not remembring another that might help them in the right application of it; and ſo indeed they miſſe to apply Scripture; Note. and ſo doing, that Scripture to them, is not the Word of God, but their owne conceit, and they prophane the holy Word of God, & make themſelues guilty of a foule and fearefull ſinne, euen of taking the Name of the Lord in vaine, for which he ſayth, he will not hold them guiltleſſe in the third Commaundement.
Learne wee then to apply Scripture with Scripture, euen ſo to apply one place of Scripture, as that we forget not another that may helpe vsus in the right vnderſtanding of it; for then only ſhall we finde the Word of God as it is in it ſelfe, a Word of ſweetneſſe, and ſound comfort. It followeth, (had force in our members to bring forth fruit vntounto death.)
In theſe words the Apoſtle makes knowne the power and working of euill motions that were in himſelfe and other true beleeuers, Obſer. when they were in the fleſh, that then thoſe motions had a powerfull and effectuall working to bring forth ſinne in the powers of their ſoules, and in the parts and members of their bodies. Hence then we may eaſily ſee this concluſion laid before vsus.
That the euill motions, Doctrine 6 Euill motions in the hearts and mindes of vnregenerate perſons, are ſtrong, powerfull, and preuailing.that are ſtirring in the hearts and minds of vnregenerate perſons, are no weake and feeble motions, but they are ſtrong, and powerfull, and preuailing motions, they are energeticall and working motions, and they doe ſtrongly preuaile, euen to the bringing forth of euill fruits in their ſoules and bodies, in all the powers of the one, and in all the parts & members of the other. If an euill motion, a ſtirring to ſinne, ariſe in the heart of an vnregenerate perſon from his owne corruption, it carries him as with Wind and Tyde, euen with violence to ſinne, 2. Pet. 2.14.it will not reſt till it hauehave brought forth ſin. 2. Pet. 2.14. the Apoſtle deſcribing falſe Teachers, and Seducers, who no doubt are vnregenerate, he ſaith of them, ver. 14. that they hauehave eyes full of adulterie: the luſt that is ſtirring in their hearts, is ſo ſtrong and ſo preuayling, as it fils their eyes full of adulterie; yea, he addes, that their eyes are ſo filled with luſt, that they cannot ceaſe to ſinne, and the luſt of their hearts is ſo powerfull, and hath ſuch a working in them, as it giues their eyes no reſt, but makes them ſinne in luſt and wantonneſſe vnceſſantly & without intermiſſion. Pro. 4.16, 17 The holy man of God ſetting forth the manners of the wicked, he ſaith, They cannot ſleepe, except they hauehave done euill, and their ſleepe departeth, except they cauſe ſome to fall. And, They eate the bread of wickedneſſe, and drinke the wine of violence. The motions and ſtirrings to ſinne that are in their hearts and minds, are ſo ſtrong and ſo powerfull, as they giuegive them no reſt, but make them breake their ſleepe to doe euill, and to hunger and thirſt after it, as after meate and drinke, when they are hungrie and thirſtie: we may ſee the truth of this in many examples; in Cain, in Achitophel, in Ahab, in Iudas, and in many others.
Cain hauing a motion of malice and enuy ſtirring in his heart againſt his brother, it was ſo ſtrong and ſo powerfull in him, that it would neuer let him reſt, till he had imbrued his hands in the bloud of his brother, Gen. Gen. 4.8.4.8. Achitophels heart being taken vp with the motions of pride, and with an high conceit of his owne wiſdome, they were ſo ſtrong and ſo powerfull in him, as it made him rather lay violent hands on himſelfe, then hee would endure that his counſell ſhould be neglected, 2. Sam. 17.23. 2. Sam. 17.23. 1. King. 21.4.And we reade of Ahab, 1. King. 21.4. that his couetous humor, his longing deſire after Naboths Vineyard, was ſo ſtrong and ſo preuayling in him, as vponupon Naboths refuſall to let him hauehave it, it made him ſicke and ſullen, and he would eate no bread. And wee know how ſtrong the motion of couetouſneſſe was in the heart of Iudas, it gaue him no reſt, till hee had moſt wickedly ſold his Maſter, the Lord Ieſus.
Wee might inſtance in many other examples of this kind; yea, common experience ſhewes the truth of this point; wee ſee in common experience, that the motions of ſinnes that are ſtirring in the hearts of vnregenerate perſons, are ſo ſtrong and ſo powerfull in them, as they make them mad on ſinne. Doe we not ſee, that motions to pride, ſtirring in the hearts of ſome, make them mad on new-fangles? and doe not the motions of couetouſneſſe make ſome euen mad on the World? and if they be neuer ſo little croſſed, oh! they fret and ſtorme and take on exceedingly. And how doth the luſt of vncleanneſſe preuaile with ſome? Iob 24.15.doth it not make them, as it is, Iob 24.15. wait for the twilight, and ſay, None eye ſhall ſee them, and diſguiſe their faces, and ſeeke all occaſions for the fulfilling of their luſt? And is it not thus with ſuch as are ſtirred vp to ſwilling and exceſſiue drinking? doth not that euil motion ſtirring in their hearts, preuaile more with them to draw them to the ſinne of drunkenneſſe, then the voice of God in his Word, or any admonition to keepe them from it? doe they not runne mad on that ſinne, and will not be turned from it? Wofull experience ſhewes this to be moſt true. The reaſon and ground of this truth is this:
Such as be vnregenerate, Reaſon. and as yet in their naturall ſtate, they hauehave no dram of ſanctifying grace to checke the euill motions that are ſtirring in their hearts, yea, commonly the euill motions that are ſtirring in their hearts, are agreeable to their naturall temper and diſpoſition, to their naturall inclination; and ſo there is not ſo much as reſtrayning grace to hinder them. And therefore no maruell, though they be ſtrong and powerfull in them. And hereupon wee may certainely conclude, that the euill motions that are ſtirring in the hearts of vnregenerate perſons, are not weake and feeble motions, but they are ſtrong and powerfull, and doe ſtrongly preuaile to the bringing forth of euill fruit in their ſoules and bodies.
This may ſerue firſt to diſcouer to many, Vſe 1 Many diſcouered to be vnregenerate perſons.that they are vnregenerate, and that they are yet in their naturall ſtate and condition; for why? are there not many that can witneſſe againſt themſelues, that the euill motions that are ſtirring in their hearts, are no weake and feeble motions, but are ſtrong and powerfull, and doe carry them euen with violence to ſinne, and doe make them ſeeke all occaſions to practiſe it? and they run euen mad on ſinne? And to inſiſt in ſome particular, are there not ſome, whoſe hearts being ſtirred vp to pride, doe find the motions to that ſinne moſt ſtrong and powerfull in them, and that they are carried with violence to the practice of it? and they will not be turned from it by any meanes, they will follow the faſhion, and they will ſet out the vanitie and pride of their hearts, in their gariſh and new-fangled apparell, whatſoeuer can be ſaid to the contrary? and ſome being ſtirred vp to malice and enuy, doe they not find malicious murthers boyling in their hearts? and are they not carried with violence to malicious practizes, and their malice giues them no reſt, but makes them breake out into rayling, and bitter termes, and vile practizes againſt their Brethren, and if they durſt, they would lay violent hands on them, and take away their liues? and ſo ſome being ſtirred vp to drunkenneſſe, oh! how violently & with what eagerneſſe doe they follow after that ſinne? Certainely ſuch perſons are in their naturall ſtate and condition; and ſo long as they are in that ſtate, they are in a fearefull ſtate, they can finde no true comfort in any thing, their beſt works are abominable in the ſight of God, they can hauehave no true peace in their owne ſoules.
Againe, Vſe 2 That a man can at his own time and pleaſure ſubdue the euill motions of his owne heart, is but a fancy.is it ſo, that the euill motions that are ſtirring in the hearts of vnregenerate perſons, are no weake and feeble motions, but ſtrong and powerfull, and do ſtrongly preuaile in them, to the bringing forth of ſinne in their ſoules and bodies?
Then let no man fancy to himſelfe, that hee can at his owne time and pleaſure ſubdue the euill motions of his owne heart, and mortifie and kill them, and turne the courſe of his heart another way when hee will. It is a conceit that runnes in the minds of moſt men, helped forward by ſtrong deluſion of the Deuill, that when they will, they can ſubdue the euill motions of their owne hearts: but alas, they deceiue themſelues; euill motions ſtirring in their hearts, are no weake and feeble motions, but they are ſtrong and powerfull, and the longer they continue, the ſtronger they grow, and by continuance they become more powerfull and more preuayling; for then they hauehave not onelyonly the Deuill continually to helpe them forward, but they hauehave alſo nature and cuſtome, ſtrength of wit, ſtrength of body, yea haply wealth, and honor, and all on their ſide. And hence it is that the moſt witty, learned, ſtrong, noble, and rich, are commonly the moſt notorious wicked ones that liue on the face of the earth, and become the moſt vile monſters in all outrage of ſinne.
Let no man then fancy to himſelfe, that hee can at his owne time and pleaſure vanquiſh and ſubdue the euill motions that are ſtirring in his heart, and ſo neglect the timely vſe of the meanes that ſerue to ſubdue them, but let eueryevery one of vsus learne betimes, to vſe the meanes that ſerue to that purpoſe, namely, a diligent hearing, reading and meditating in the Word of God, and let vsus apply the threatnings of it, that are directly againſt our euill motions, and labour to get faith into our hearts, whereby wee may draw vertue from the death of Chriſt, to mortifie, kill and crucifie the fleſh, with the euill affections and luſts of it, and let vsus be carefull to auoid all occaſions that may ſtirre vp euill motions in our hearts, and be earneſt and frequent in calling on God, that he would giuegive vsus ſtrength of grace againſt all our euill motions and ſtirrings to ſinne. And hereupon Parents, Maſters, and ſuch as hauehave the gouernment of youth, are to learne their dutie, namely this, they may diſcerne to what ſinne their children and ſuch as be vnderunder their charge be inclined, by their carriage, and what euill motions be ſtirring in their hearts; and they are to labour by inſtruction, by admonition, by reproofe, by moderate and ſeaſonable correction, to ſubdue them. Pro. 22.15. Pro. 22.15.There is a bundle of folly in the heart of a child, but the rod of correction will driue it out. If Parents ſuffer corruption and euill motions that be in their children, to grow to an head, they will in time become incurable.
The next thing that comes to be conſidered, is the ſubiect wherein the motions of ſinnes had force in the Apoſtle himſelfe, and in other true beleeuers, when they were in the fleſh, and that is expreſſed in theſe words, In our members, that is, in the powers of our ſoules, and in the parts and members of our bodies. Hence note we in a word,
That the motions of ſinnes that are ſtirring in the hearts and minds of vnregenerate perſons, Doctrine 7 are powerfull and ſtrong, and hauehave an effectuall working in all the powers of their ſoules, and in all the parts and members of their bodies; for the Apoſtle ſpeakes indefinitely: and where then is any place for freedome of wil held and taught by the Papiſts?
They hold and teach, Vſe. that the will of man in his naturall ſtate, Freedome of will confuted.hath a power in it ſelfe to will that which is truely good, which is a groſſe and foule error: and if we had no more but this very Text, it were ſufficient to confute it: For if the motions of ſinnes be powerfull and preuayling in all the powers of the ſoule, and in all the parts and members of the body in ſuch as be vnregenerate, it cannot be, that the will of an vnregenerate man hath any power in it ſelfe to will that which is truely good, it is not poſſible; but let it ſuffice to hauehave named this. The point here offered, I will ſtand on, is this; hence wee are further giuen to vnderſtand thus much:
That the corruption of nature ſhewes forth the power and working of it, Doctrine 8 The corruption of nature ſhewes forth the powerfull working of it in the euill motions of it, in the powers of the ſoule, and in the parts & members of the body.in the euill motions of it, in the powers of the ſoule, and in the parts and members of the body; theſe euill motions and ſtirrings to ſinne, as wee hauehave heard, are ſtrong and powerfull in vnregenerate perſons, and they exerciſe their power and working in the powers of the ſoule, and in the parts and members of their bodies, and they ſhew themſelues preuayling, in that they bring forth ſinne ordinarily in the faculties of their ſoules, and in the parts & members of their bodies. The force of euill motions that are ſtirring in the hearts and minds of vnregenerate perſons, appeares in this, that they breake out into ſin ordinarily in the powers of their ſoules, and in the parts and members of their bodies. As ſome corrupt and poyſonous humor in the body, ſhewes the poyſon and ſtrength of it, in breaking out into Byles, and Bliſters, and Vlcers in the outward parts of the body: So euill motions that are ſtirring within, in the heart and mind, ſhew forth the force and poyſon of them, in breaking out, and in bringing forth ſinne ordinarily in the powers of the ſoule, and in the parts and members of the body. And therefore wee find, that the Apoſtle, ſetting forth the corruption of nature in the full force and ſtrength of it, Cap. 3. of this Epiſtle, he ſhewes, that it hath a powerfull working in the ſeuerall powers of the ſoule, and in the ſeuerall parts and members of the body, Verſ. 13, 14, 15. Rom. 3.13, 14, 15ſpeaking of men in their naturall ſtate, he ſaith: Their throat is an open Sepulchre, and they hauehave vſed their tongues to deceit. As if hee had ſaid, The corruption of nature in the euill motions and working of it, ſhewes forth the power, ſtrength, and force of it, that it is indeed ſtrong and preuayling in the heart and minde, in that it breakes out and ſhewes it ſelfe, both in bringing forth ſinne vſually in the powers of the ſoule, and in the parts and members of the body.
We may obſerue, that the Apoſtle ſometimes exhorts, that the corruptions and euill motions that are ſtirring in the heart, ſhould be ſuppreſſed, and kept from breaking out by the parts and members of the body, Epheſ. 4.29. Epheſ. 4.29.Let no corrupt cōmunication proceed out of your mouthes. Epheſ. 5.3. Fornication, and all vncleanneſſe, Epheſ. 5.3.and couetouſneſſe, let it not be once named amongst you, as it becommeth Saints. Coloſſ. 3.8. Put away filthy ſpeaking out of your mouth. As if hee had ſaid, Howſoeuer it cannot be, but that ſometimes vncleane conceits will be either caſt into your hearts by Satan, or ariſe from your owne corruption, yet ſuffer them not to breake out of your mouthes; let not your mouthes vtter the filthineſſe that haply is conceiued in your hearts; as much as poſſibly you can, keepe your hearts cleane & free from all filthy thoughts: but if the heart conceiue filthineſſe, yet let not the mouth vtter it. That is the purpoſe of the Apoſtle, in ſo exhorting, Let no corrupt communication proceede out of your mouthes: and, Put away filthy ſpeaking out of your mouth.
Now the Apoſtle thus exhorting, no doubt, he would hauehave vsus to know, that vncleane conceits and euil motions that are ſtirring in the heart, then ſhew themſelues moſt ſtrong, powerfull and preuailing, when they breake out and bring forth ſinne by the parts and members of the body; and ſo he confirmes the point in hand.
That the euill motions that are ſtirring in the hearts and minds of vnregenerate perſons, ſhew themſelues powerfull and preuailing in this, that they breake out and bring forth ſin ordinarily in the powers of their ſoules, and in the parts and members of their bodies; and it muſt needs be ſo, the reaſon of it is plaine:
For then the inward corruption doth manifeſt the power and ſtrength of it, Reaſon. when it breakes out into actuall ſinne and tranſgreſſion; and ſo the euill motions that ariſe from thence, muſt needes ſhew themſelues powerfull, and preuailing, and of force, when they are able to bring forth ſinne, and doe ordinarily bring forth ſinne in the powers of the ſoule, and in the parts and members of the body.
This being a truth, Ʋſe. it may ſerue to take away that idle and vaine excuſe that many plead for themſelues, A vaine and fooliſh excuſe that ſome plead for their ſinnes remooued.and is rife and common in the mouthes of many; You ſhal heare ſome, whoſe mouthes are full of bitterneſſe, they ſweare ordinarily, and they commonly talke idely, and vainly, and the like: yet when they heare of theſe things, and are iuſtly reprooued for them, thus they ſeeke to put by the reproofe; Indeed, ſay they, it is true; it is ill we doe: but yet wee would hauehave you know, that our hearts are good, and we hauehave as good hearts as the beſt.
The Doctrine now deliuered, ſhewes this to be a moſt fooliſh and vaine ſhift. Is thine heart good, and yet thy mouth runnes ouer with folly and ſinne? Can there be a good heart within, and yet the eyes, eares, hands and mouth are full of wickedneſſe without? is that poſſible? No, no, deceiue not thy ſelfe: the motions of ſins ſhew themſelues ſtrong, and powerfull, and preuailing in thee, in that they ordinarily breake out, and bring forth ſinne in the powers of thy ſoule, and in the parts and members of thy body. Mat. 12.34.Chriſt ſayth, Mat. 12.34. Of the abundance of the heart the mouth ſpeaketh. And indeed the mouth abounding with oathes, and running ouer with curſed ſpeeches, it is a plaine euidence that there is abundance of ſinne in the heart, If the tongue, as Iames ſpeaketh, I am. 3.6, 8. be an vnruly euill, and a world of wickedneſſe, what is then in the heart? And as one ſaith well, If there bee a beame of wickedneſſe in the eye, there is a great ſtake in the heart: and therefore talke not of a cleane heart, when thou haſt a foule mouth; without queſtion, thine heart is full of filthineſſe; ſo long as thy mouth abounds with folly and ſinne, a man may iudge of thine heart. When a man ſees abundance of ſmoke comming out of the top of a Chimney, he may ſay certainly, There is much fire on the hearth: and ſo when a man ſees abundance of ſin breaking out by the parts and members of the body, he may boldly ſay, There is much corruption in the heart: Prouerbs 6.12, 13. Salomon hauing ſaid, that a wicked man walkes with a froward mouth, and makes a ſigne with his eyes, he ſignifieth with his feet, he inſtructeth with his fingers; he concludes, that certainly lewd things are in his heart. And thus indeed a man may ſafely iudge of thee, when he ſees ſinne breaking out by the parts and members of the body.
And therefore deceiue not thy ſelfe, ſooth not vp thy ſelfe, with a conceit of a good heart, when thou haſt a ſoule mouth, if thy tongue, thine eyes, thy mouth, thy hands, and thy feete bee vſed as inſtruments of the common practice of ſinne, certainly the motions of ſinnes are ſtrong, powerfull and preuailing in thine heart, and ſinne is ſtrong in thee, and thou art yet vnderunder the bondage of it, yea thou art then vnderunder the bondage of the Deuill, and he holds vp his ſcepter in thine heart, and thou art in a fearefull condition.
The Apoſtle addes in the laſt place, To bring forth fruit vntounto death, that is, as I ſhewed, to bring forth all manner of ſinnes, which are deadly, and of themſelues bring death and deſtruction both on body and ſoule: the point hence is this:
That eueryevery ſinne, of it ſelfe, be it neuer ſo ſmall, Doctrine 9 is deadly and damnable, and deſerues death of body, EueryEvery ſinne of it ſelfe is deadly and damnable.and death of ſoule: and this wee hauehave heretofore ſtood on, and proued by this reaſon:
EueryEvery ſinne, be it neuer ſo ſmall, Reaſon. is a tranſgreſſion of the Law of God, it is either a direct tranſgreſſion of the Law of God, or it wants conformitie with it; and being ſo, Gal. 3.10.it hath the curſe of the Law belonging to it, Gal. 3.10 Curſed is eueryevery man that continueth not in all things which are written in the Booke of the Law, to doe them. And what the curſe of the Law is, Chriſt hath plainely taught, Matth. Matth. 25.41.25.41. Euen hell fire, prepared for the Deuill, and his Angels. Other proofes were added: I will not now ſtand to remember them.
But before I come to the vſe of this, an obiection is to be anſwered. 1. Ioh. 5.16.Some may ſay, We reade, 1. Ioh. 5.16, 17. That there is a ſinne not to death: If any man ſee his brother ſinne a ſinne that is not vntounto death, let him aske, and he ſhall giuegive him life for them that ſinne not vntounto death. There is a ſinne vntounto death: I ſay not, That thou ſhouldeſt pray for it. All vnrighteouſneſſe is ſinne, but there is a ſinne not vntounto death.
Therefore it may ſeeme not to be generally true, Obiect. that eueryevery ſinne, of it ſelfe, deſerueth death, euen death of body, and death of ſoule.
To this I anſwere, Anſw. that the purpoſe of Saint Iohn in that place, is not to teach, that any ſinne of it ſelfe deſerues not death of body and ſoule; for that were to contradict other places of Scripture: but to note a difference betweene the ſinne againſt the holy Ghoſt, and all other ſinnes, and to ſhew, that howſoeuer eueryevery other ſinne of it ſelfe deſerueth death, yet it is pardonable, and pardon may be obtayned for it through Gods mercy; but that the ſinne againſt the holy Ghoſt is vnpardonable, and that that ſinne brings certayne death, and that wee are not to pray for ſuch as fall into that ſinne; that is the meaning of that place, and ſo it makes not againſt this truth, That eueryevery ſinne of it ſelfe, be it neuer ſo ſmall, is deadly, and damnable, and deſerueth death of body, and death of ſoule. I will not meddle with the vſe that hath beene made of this Doctrine, either of confutation or otherwiſe, but I will adde ſome further vſe of it, and that ſhall be onelyonly an earneſt intreatie, that eueryevery one of vsus would ſuffer the truth now deliuered, to ſinke into our hearts, and that we would be perſwaded of this truth,
That eueryevery ſinne, of it ſelfe, be it neuer ſo ſmall, Vſe. is a fruit to death, Wee are to be perſwaded of this truth, that eueryevery ſinne is deadly and damnable.and makes vsus lyable to all plagues and iudgements of God in this life, and to euerlaſting perdition in the life to come. Rebellious and hard-hearted ſinners are hardly perſwaded of this, it will hardly ſinke into their heads and hearts, that their ſinnes are ſo foule and haynous as Preachers would make them, and that eueryevery ſinne, of it ſelfe, deſerues death and deſtruction both of body and ſoule.
If they were perſwaded of theſe things, durſt they liue as they doe, in Whoredome, in Drunkenneſſe, in Pride, and in other knowne ſinnes? Durſt they continue in Malice and Enuy? Durſt they Lye, Slander, Curſe, Sweare, Raile, and Reuile, and breake the Sabbath, and runne, as commonly they doe, into many fearefull abominations? Surely, their liuing and continuance in theſe, and the like ſinnes, is a plaine euidence, they are not perſwaded that eueryevery one of their ſinnes deſerues all the plagues and iudgements of God in this life, and euerlaſting perdition in the life to come: and hence it is that they are not moued, they tremble not, when the iudgements of God are iuſtly denounced againſt their ſinnes.
Let an out-cry be made, and one runne thorow the ſtreets and cry, Fire, fire; and our hearts are preſently ſmitten with a ſudden feare. But let the Miniſter cry, Fire, fire, yea, the fire of Gods vengeance, and let him iuſtly denounce the fire of hell againſt pride, gariſhneſſe in apparell, againſt whoredome, againſt drunkenneſſe; and whoſe heart amongſt vsus trembles? who almoſt is any thing thereby moued? This ſhewes plainely, that we are not perſwaded that eueryevery one of our ſinnes is deadly and damnable of it ſelfe, and makes vsus lyable to all the plagues and iudgements of God in this life, and to euerlaſting perdition in the life to come.
Well, let vsus in the feare of God learne to be perſwaded of this truth, and withall remember, that if thou goe on in thy knowne ſinnes, with an high hand and ſtiffe necke, thou ſhalt not alwayes eſcape the puniſhing hand of God; at one time or other his iudgements and his puniſhing hand will find thee out, and light on thee. Paradice could not ſhelter our firſt Parents from the hand of God, when they had ſinned againſt him; and heauen it ſelfe, a place of greateſt ſafetie and ſecuritie, could not keepe the reprobate Angels from the puniſhing hand of God, hauing ſinned againſt him. Thinke on theſe things.