The Complaint of a Sanctified Sinner Answered, Verse 7
VERS. 7.
What ſhall we ſay then? Is the Law ſinne? God forbid. Nay, I knew not ſinne, but by the Law: For I had not knowne luſt, except the Law had ſaid, Thou ſhalt not luſt.
THe Apoſtle hauing finiſhed the firſt part of this Chapter in the Verſes foregoing, and ſhewed how true beleeuers are freed and deliuered from the Law: In this verſe he enters on the ſecond part of it, wherein hee cleeres the Law from ſome foule blots that ſome might haply caſt on it, and commends it, and ſhewes the true vſe of it; and this he doth from this 7. Verſe to Verſe 14.
The blots the Apoſtle wipes away from the Law, are two. Firſt, that the Law ſhould be the cauſe of ſinne; and this he propounds and takes away, Verſ. 7. and withall he ſhewes, that not the Law, but Sinne taking occaſion by the Law, wrought Concupiſcence reuiued in him, deceiued him, and ſlew him, for of all theſe he giues inſtance in his owne perſon, Verſ. 8, 9, 10, 11. And then he ſhewes, that the Law in it ſelfe is iuſt and holy, Verſ. 12. The ſecond blot the Apoſtle wipes away from the Law, is this, that the Law ſhould be the cauſe of death, which he propounds and anſwers, Verſ. 13.
To come to this 7. Verſ. What ſhall we ſay then? Is the Law ſinne? God forbid. Nay, I knew not ſinne, but by the Law: for I had not knowne luſt, except the Law had ſaid, Thou ſhalt not luſt. The Apoſtle hauing ſaid, Verſ. 5. That the motions of ſinnes had force in the members of true beleeuers, to bring forth fruit to death; hereupon ſome were readie to charge the Law to bee euill, and to lay this blot on it, that therefore the Law was ſinne, or the cauſe of ſinne: This foule calumny and this groſſe concluſion the Apoſtle diſclaymes: hee meets with it in this Verſe, on this manner. Firſt, knowing the former Poſition to be ſound & good, he prouokes thoſe that were like to cauill and to peruert that Poſition, to tell him what they could thereupon conclude in the firſt words of the Verſe, What ſhall we ſay then? what followes on this? what ſhall wee hereupon inferre. And then ſecondly, he puts downe that concluſion, that they in likelyhood might, or, it may be, did inferre by way of interrogation likewiſe, Is the Law ſinne? Shall wee thus conclude, doth this Concluſion follow on my former Poſition, that therefore the Law is ſinne? To this he anſwers negatiuely, and generally no, and that in a phraſe of deteſtation, as abhorring ſuch a foule Concluſion: God forbid. And then to this generall anſwere hee ſubioynes a further refutation of that abſurd Concluſion, by an Argument from a right and proper vſe of the Law: that the Law is ſo farre from being the cauſe of ſin, that one right vſe of it is, to diſcouer ſinne and to make it knowne, inſiſting in his owne example. Is the Law ſinne? God forbid, ſaith the Apoſtle. Nay, ſaith he, I my ſelfe knew not ſinne, but by the Law: and that hee further confirmes by a particular inſtance of his knowledge of Luſt, that hee himſelfe came to the knowledge of Luſt by the Law, and that he had not knowne Luſt, except the Law had ſaid, Thou ſhalt not luſt. And ſo wee ſee the generall drift of the Apoſtle in this Verſe.
What ſhall we ſay then? InterpretationTheſe words, as I hauehave ſhewed, hauehave reſpect to that the Apoſtle ſaid, Verſ. 5. that the motions of ſinnes which were by the Law, had force in our members to bring forth fruit vntounto death: and they are thus to be conceiued, as if he had ſaid, VVhat then? VVhat followes on that? VVhat Concluſion ſhall wee thereupon inferre? Is the Law ſinne? by a Metonymie of the effect.
The Apoſtles meaning is this: Is the Law the cauſe of ſinne? Doth this Concluſion follow on the former Poſition, that the Law is the cauſe of ſinne?
God forbid: that is a phraſe of abhorring and deteſtation, as if the Apoſtle had ſaid, Farre be it from vsus ſo to thinke; fie on it, it is a very abſurd and groſſe thing ſo to thinke; nay, or nay rather, I knew not ſinne, but by the Law. That phraſe (I knew not ſinne) implyes two things: Firſt, this; I was ignorant of ſome things to be ſinnes, which yet are ſinnes, I knew them not, or I tooke no notice of them to be ſinnes. And ſecondly, this; I was ignorant of the greatneſſe of ſinne; ſuch things as I knew to be euill by the light of nature, I did not ſoundly and thorowly know to be ſo euill as indeed they are, but by the Law, that is, by any other meanes but onelyonly by the Law. The word (Law) here ſignifieth the morall Law of God, publiſhed by Moſes in the ten Commandements, as appeares by the inſtance following; For I had not knowne luſt, except the Law had ſaid, Thou ſhalt not luſt: that is, I had neuer come to know luſt to be ſinne, but that looking into the Law of God, I found it there expreſly forbidden and condemned, the Lord in the ten Commandements ſaying directly, Thou ſhalt not couet, or, Thou ſhalt not lust. And by Luſt in this place, wee are to vnderſtand both the rebellion of nature, the inclination to euill, and thoſe firſt motions whereby wee are ſtirred vp to euill, and doe with delight thinke any thing contrary to the louelove of God or our Neighbour, though wee neuer giuegive conſent of will to commit that euill: for the Apoſtle hauing but the vſe of reaſon, could not be ignorant that Concupiſcence with conſent of Will was ſinne, which the Heathen by the light of Nature did know and confeſſe.
Thus then briefly conceiue we the meaning of the Apoſtle in the words of this Verſe, as if he had ſaid,
What then? what followes on that Poſition, that the motions of ſinnes which were by the Law, had force in our members to bring forth fruit vntounto death? What ſhall we thereupon inferre? Doth this concluſion follow on it, That the Law is the cauſe of ſinne? Oh, no: farre be it from vsus ſo to thinke; it were very abſurd and groſſe ſo to imagine, nay rather, this is a truth: I ſpeake but of mine owne experience, I my ſelfe was ignorant of ſome things to be ſinnes, which yet were ſinnes, and the things I knew to bee euill by the light of Nature, I did not ſoundly know to be ſo euill, as indeed they are, by any other meanes but onelyonly by the morall Law of God. For example, I had neuer come to know that Luſt, the rebellion, the inclination to euill, and thoſe motions whereby wee are ſtirred vp to euill, and doe with delight thinke of any thing contrary to the louelove of God or our neighbour, though we yeeld not conſent of will to commit that euill, were ſinnes, but that looking into the Law of God, I found them there expreſſely forbidden, the Lord in the tenth Commandement ſaying directly, Thou ſhalt not couet, or, Thou ſhalt not luſt.
Come we now to ſuch things as are hence to be obſerued. Obſer. What ſhall wee ſay then? Is the Law ſinne? Wee ſee, the Apoſtle is forced to preuent an abſurd concluſion, that ſome were ready to inferre on his former doctrine. Hee hauing deliuered that the motions of ſinnes which were by the Law, had force in our members, to bring foorth fruit vntounto death; ſome were ready thereupon to conclude, that therefore the Law was the cauſe of ſinne. This the Apoſtle is forced to preuent and to ſay, What ſhall wee ſay then? is the Law ſinne? Is the Law the cauſe of ſinne? Doctrine 1 God forbid. Whence we ſee cleerely,
That the holy Truth of God is ſubiect to bee peruerted, The holy Truth of God is ſubiect to be peruerted.and to hauehave abſurd concluſions vrged from it. It is no new thing, that ſome draw from the holy Truth of God abſurd and groſſe concluſions; Vſe. thus was it in the Apoſtles time, We are not to maruell that ſome force from the Truth of God abſurd concluſions.as here we ſee Chap. 3. of this Epiſtle; and thus it hath beene, is now, and will bee to the end of the World: and therefore we are not to maruell at this, that ſome peruert the holy Truth of God, and force from it abſurd and groſſe concluſions. For example: That one Childe of God may infallibly know another, and that Repentance goeth before Faith, and the like; this is no ſtrange thing, thus it hath beene in all ages, and will bee to the end of the World. The Papiſts they lay it as a reproach on the Truth taught in our Church, that many abſurd opinions doe ſpring vp together with it. Surely they might as well, in this reſpect, reproach the Truth taught by the Apoſtle, and by the Lord himſelfe. Is it not the Truth of God, becauſe ſome doe force from it abſurd and groſſe concluſions? Nay rather, we are to acknowledge it to bee the ſame Truth that was taught by the Apoſtle, ſeeing the Diuell ſeekes to peruert it, as hee did in olde time: the Diuell is ſtill like himſelfe, and he labours now as much as euer, nay, more, becauſe hee is neerer to his end, to corrupt men, to ſow errors, and to force from the holy Truth of God many abſurd and groſſe concluſions. And the conſideration of this may ſtrengthen vsus againſt offence, in regard of many damnable errors and hereſies that ſprout vp together with the preaching of the ſound and holy Truth of God.
Now in that the Apoſtle confutes that abſurd concluſion, That the Law ſhould bee the cauſe of ſinne, and ſaith, What ſhall wee ſay then? is the Law ſinne? is the Law the cauſe of ſinne? God forbid: Note we briefely,
That the Law is not the cauſe of ſinne: Doctrine 2 indeede ſinne takes occaſion by the Law, as Verſe next, to be ſtirring, The Law is not the cauſe of ſinne.and to breake out: but yet it is a wrong to the Law, and an imputation falſely caſt vponupon it, to ſay that it is the proper cauſe of ſinne: and ſo is it a wrong to the Goſpell, Ʋſe. to ſay, as the Papiſts do, How the Papiſts wrong the Doctrine of the Goſpell.that it is a Doctrine diſpoſſeſſing mens hearts of all true louelove of God and men, and ſetting open a gappe to all looſeneſſe of life; for ſo they charge the Doctrine of Gods free Grace and free Iuſtification of a ſinner to be. This is a meere ſlaunder. Indeed, ſo great is the corruption of mans degenerate nature, that many turne the Grace of God into wantonneſſe: but that is but an accidentall euent, no proper effect of Gods free Grace.
In the next place obſerue we, Obſer. that the Apoſtle further confuting that abſurd Concluſion, that the Law ſhould be the cauſe of ſinne, he ſaith, Nay, I knew not ſinne, but by the Law. I knew not ſome things to be ſinnes, but only by the Law. Hence wee are giuen to vnderſtand thus much,
That by the Law of God only, Doctrine 3 the ſumme whereof is in the ten Commandements, Men come to ſound knowledge of ſinne, only by the Law of God. Rom. 3.20. Gal. 3.19.men come to ſound knowledge of ſinne, men come to know that to be ſin, which indeed is ſinne, and ſinne to be ſo foule and haynous as it is, onelyonly by the Law of God: And to this purpoſe the Apoſtle ſpeakes plainely, Rom. 3.20. By the Law commeth the knowledge of ſinne: and, Gal. 3.19. he ſaith, The Law was added, meaning the Decalogue, or ten Commandements, becauſe of tranſgreſſion. That Law ſerues to diſcouer ſin, and the puniſhment of it, and for the ſound conuincing of men, touching their ſinnes, and that Law only doth this: for howſoeuer the Law of Nature doe ſometimes diſcouer ſinne, Gen. 20.9.as we ſee in Abimelech, Gen. 20.9. and we hauehave example of it in other of the Heathen, yet that Law being much weakened by the corruption of nature, it cannot thorowly diſcouer ſinne nor the wrath of God due to ſinne, only the Morall Law of God doth ſoundly and thorowly diſcouer ſinne, and men come to the ſound and thorow-knowledge of ſinne, only by that Law. And the reaſon is this.
That Law onelyonly is the perfect rule of righteouſneſſe, Reaſon. and is moſt pure and free from all corruption, howſoeuer it may hauehave corrupt gloſſes and interpretations faſtened vponupon it, as it had by the Scribes and Phariſes; yet in it ſelfe it is pure and perfect, Pſal. 19.7, 8.Pſal. 19.7, 8. and therefore it doth perfectly diſcouer ſinne, and men come to the ſound and thorow-knowledge of ſinne, onelyonly by that Law.
Now this firſt ſerues to proue, Vſe 1 that the doctrine and knowledge of the Law of God (the ſumme whereof we hauehave in the ten Commandements) is neceſſary, The knowledge of Gods Law is neceſſary.it is needfull that the Law of God be taught, and made knowne to vsus, and it is needfull that wee learne the Law of God, and that wee ſhould come to the knowledge of it: for why? It is the Law of God onelyonly, that giues vsus a true ſight of ſinne, and by that alone we come to a ſound and thorow-knowledge of ſinne; and therefore it is needfull that we learne and know it, and to that end wee are carefully to attend on the meanes that may bring vsus to the vnderſtanding and knowledge of it; and wee are with Dauid to pray to the Lord, that he would teach vsus, and giuegive vsus vnderſtanding, and open our eyes, that we may ſee the wonders of his Law.
Againe, is it ſo, Ʋſe 2 that men come to a ſound and thorow-knowledge of ſinne; onelyonly by the Law of God? We are to iudge of ſinne only by the Word of God.Surely then, if wee would ſoundly and thorowly know ſinne, if we would know what things are ſinnes, and how foule, vgly, and monſtrous a thing ſin is, we muſt looke into the Booke of God, and not reſt in our owne ſenſe and vnderſtanding; we muſt not iudge of ſinne, by the crooked rule of our owne reaſon: for this is that which deceiues many, they iudge of ſinne by their owne corrupt ſenſe and reaſon. For example; they thinke it is nothing to take the Name of God into their mouthes at eueryevery turne, and to ſay, Oh God! O Lord! O Ieſus! Gods ſonty! and the like. They thinke their wordes are but wind, & that it is nothing to open their mouthes againſt ſuch as feare God, and to reuile and to reproch them, and they thinke it nothing to lie for aduantage, and to ſweare by faith or troth, and that it is a ſigne of a baſe minde to put vp an iniurie, Which indeed is a mans glorie, Pro. 19.11. Pro. 19.11.with a thouſand like. And hence it is that men put faire names on foule ſinnes, and call Couetouſneſſe, Good husbandrie; Pride, Comelineſſe; & Drunkenneſſe, Good fellowſhip, and ſuch like.
Thus men deceiue themſelues, in iudging of ſinne by their owne ſenſe and reaſon. We muſt learne, not to reſt in our owne ſenſe and reaſon, touching ſinne; but wee are to looke into the Booke of God, and to examine our hearts and liues by the Law of God publiſhed in his Word, the ſumme whereof we hauehave in the ten Commandements; and we ſhall thereby find thouſands of things to be ſinnes, which we neuer thought to be ſo, yea, thereby we ſhall find out our ſpeciall ſinnes; and ſecret ſinnes, and that eueryevery ſwaruing from the Law of God, though it be but in the leaſt want of that the Law requireth, to be ſinne, 1. Ioh. 3.4.1. Ioh. 3.4. And therefore by that wee are to examine our ſelues, and eſpecially by the firſt and laſt Commandements of the Law. The firſt, ſhewing the firſt motions of our hearts againſt God. And the laſt ſhewing the firſt motions of our hearts againſt our Neighbour, (though wee yeeld not conſent of will to them) to bee euill.
Wee are further to marke, Obſer. that the Apoſtle ſaith not thus, Is the Law ſinne? God forbid. Nay, the Law diſcouers ſinne, or ſinne is made knowne by the Law: but he giues inſtance in himſelfe, and he ſaith, I knew not ſinne, but by the Law. As if he had ſaid, That I ſpeake, I ſpeake out of mine owne experience, euen I my ſelfe knew not ſin, but by the Law, that is, I my ſelfe came to the knowledge of ſinne by the Law. From this manner of ſpeaking, the Apoſtle thus inſiſting in his owne example, and ſpeaking out of his owne experience, two things are offered to our conſideration; I will ſpeake of them in order.
The firſt is this: Doctrine 4 That it is an excellent thing, when a Teacher can ſpeake out of his owne experience touching ſinne, He is the beſt Teacher, that can ſpeake out of his owne experience.and touching matters of faith and ſaluation; hee is the beſt Teacher, that is able to ſpeake of thoſe things out of his owne experience; he is the fitteſt to admoniſh, to reproue, and to comfort others, that can deliuer the Word of Inſtruction, Admonition and Comfort, out of his owne experience. Read Pſal. 51.12, 13. Pſal. 51.12, 13.VVee there finde, that Dauid deſired the Lord to reſtore to him the ioy of his ſaluation, and to ſtabliſh him with his free Spirit, and then he would teach others the way to find the like comfort and heauenly ioy: Then (ſaith hee) ſhall I teach thy wayes vntounto the wicked, and ſinners ſhalbe conuerted vntounto thee. Heb. 5.2. It is ſaid, that the high Priest vnderunder the Law, Heb. 5.2.hauing experience of infirmities in himſelfe, was fitter to hauehave compaſsion on the people, and thereby was able ſufficiently to hauehave compaſſion on them that were ignorant, and were out of the way, becauſe that he alſo is compaſſed with infirmities. Mat. 5.19. ſaith Chriſt, Mat. 5.19.Whoſoeuer ſhall obſerue and teach the Commandements of God, the ſame ſhall be called great in the Kingdome of heauen. VVhere wee ſee, that he puts obſeruing or doing, before teaching, by that order of the words plainly pointing out this Truth: That he is the fitteſt to teach others, who himſelfe is a doer of that hee teacheth, and can teach out of experience. The reaſons of this truth are theſe:
Firſt, experience of the efficacie, power, Reaſons. 1 and working of the Word in a mans owne particular, in his owne ſoule, is the beſt Commentary, and the beſt meanes for the right vnderſtanding of the Word; and he that feeles the power and fruit of the Word in himſelfe, euen in his owne ſoule, he is beſt able to open the meaning of it, and to apply it to others, and is the fitteſt and beſt Teacher.
Againe, when a man is able to ſpeake out of his owne experience, and to deliuer Inſtruction, Admonition, Counſell or Comfort, as a thing whereof himſelfe hath had experience, it is a ſpeciall meanes to confirme that which is deliuered, and to worke it into the mindes, and to ſeate and ſettle it on the hearts of the hearers: and therefore (doubtleſſe) he is the beſt Teacher, that is able to deliuer the holy Truth of God for Inſtruction or Comfort, out of his owne experience. Theſe two cautions being duely obſerued; Firſt, that he be ſure that he deliuer the Truth of God, and not his owne conceit. And ſecondly, that he deliuer it in wiſedome, with due conſideration of neceſſary circumſtances of time, place, and perſon. Hee that ſo deliuers the holy Truth of God out of his owne experience, without queſtion is the beſt Teacher.
This ought to ſtirre vp all Miniſters of the Word, Vſe 1 howſoeuer they ſeeke for other helpes of Arts and Tongues, Miniſters are to labour for experience of that they teach to others in themſelues.which indeed are excellent things, and of ſpeciall vſe in teaching, and are not to be held, as ſome fooliſhly thinke, Antichriſtian, or needleſſe, they are of ſpeciall good vſe, and are to be ſought after, to make Miniſters fit for their calling. But I ſay, howſoeuer they are to ſeeke for ſuch helps, yet eſpecially are they to labour for experience of that in themſelues, which they teach to others, euen to labour to hauehave a true feeling of that Truth, and of thoſe comforts of the Word in themſelues, in their owne ſoules, which they publiſh and make knowne to others: So they may bee fitter to deliuer the Truth of God, and the ſweet and heauenly comforts of the Word, with profit to the People of God.
Yea, Vſe 2 the Truth now deliuered, is of vſe to priuate perſons. The word of Counſell, Admonition, Inſtruction, and Comfort, is moſt effectuall, comming from experience.VVouldſt thou that art a priuate perſon, be moſt fit to counſell, to admoniſh, to inſtruct, and comfort others, as occaſion is offered? Then labour thou to ſpeake the word of Counſell, of Inſtruction, of Admonition, of Comfort, out of thine owne feeling, and out of thine owne experience: and if thou ſo ſpeake, no doubt, thy ſpeech will be more effectuall, and doe more good then the moſt eloquent that can be, not comming from experience. Thoſe that reproue eloquently, they pierce not the heart, and thoſe that comfort with fine eloquent ſpeeches, comfort little or nothing, when their ſpeeches come not from a feeling and experience of that they ſpeake in their owne hearts.
If thou bee able to comfort others with the comforts wherewith thy ſelfe haſt beene comforted of God, 2. Cor. 1.4. 2. Cor. 1 4. Pſal. 66.16.and canſt truely vſe the words of Dauid, Pſal. 66.16. Come and hearken, all yee that feare God, and I will tell you what hee hath done to my ſoule, to my poore ſoule; I my ſelfe was thus or thus diſtreſſed, and this courſe I tooke, and the Lord vouchſafed mee this comfort; no doubt thy ſpeech will finde better entrance, and preuaile more then the moſt wittie and eloquent Oration of the beſt Orator wanting experience.
And therefore if thou wouldſt be a moſt fit Counſellor, a moſt fit Inſtructor, a moſt fit Comforter of others, labour thou to ſpeake out of thine owne experience, and to feele the power and fruit of that thou ſpeakeſt in thine owne ſoule.
The ſecond thing offered from this manner of ſpeech the Apoſtle here vſeth, I knew not ſinne but by the Law: I came to know ſinne by the Law: The Law brought me, euen my felfe, to the knowledge of ſinne, is this,
That men muſt come to the knowledge of ſinne in themſelues, by the Law of God, Doct. 5 They onelyonly profitably heare or read the Word of God diſcouering ſinne, that are thereby brought to a true ſight of their owne ſinnes.and by the Word of God: and they onelyonly profitably heare or read the Word of God diſcouering ſinne, that are thereby brought to a knowledge of their owne ſinnes, and the greatneſſe of them, and what they hauehave deſerued by them, and to acknowledge them; we hauehave the examples of many to this purpoſe in the Word of God, who hauehave beene brought to a knowledge and ſight of their owne particular ſinnes, by hearing or reading the Word of God. 2. Sam. 12. we read, that Nathan comming to Dauid, and doing the office of a Prophet, and deliuering to him the VVord of the Lord, and that meſſage the Lord had put into his mouth, Dauid was thereby brought to the knowledge and ſight of his particular ſinnes, and to an acknowledgement of them, Verſe 13. 2. Sam. 12.13.Then DAVID ſaid vntounto NATHAN, I hauehave ſinned againſt the Lord. And ſo the Iewes, Act. Act. 2.37.2. Peter preaching vntounto them, and applying the VVord cloſe to their hearts, the Text ſaith, Verſe 37. When they heard it, they were pricked in their hearts, they were brought to a true ſight, and to a true and liuely ſence of their particular ſinnes, and they cryed out, Men and brethren, 2. King. 22.11.what ſhall we doe? 2. King. 22.11. we read, that when good King Ioſiah heard the Word of God read before him he rent his Cloathes: and Verſe 19. it is teſtified of him, that his heart did melt, and hee humbled himſelfe before the Lord. And to this purpoſe we hauehave the example of the Niniuites in Ionah 3. who at the preaching of Ionah were brought to a ſight of their ſinnes, and to an acknowledgement of them.
Theſe examples doe ſufficiently cleere the point: That men muſt come to the knowledge of ſinne in themſelues, by the Law, and by the VVord of God; and then only they profitably heare or read the VVord of God diſcouering ſinne, when they thereby are brought to a ſight and knowledge of their particular ſinnes.
The reaſons of this truth are firſt, Reaſons. 1 this, The VVord of God diſcouering ſinne, is written to that end, and preached to that end, that men ſhould thereby take notice of their particular ſinnes, and come to acknowledge them.
Againe, ſecondly, vnleſſe men come to a knowledge of ſinne in themſelues, and to a ſight of their owne particular ſinnes, they will neuer be truely humbled, nor find themſelues to ſtand in that neede of Chriſt that indeede they doe. And therefore it muſt needs be held a certaine truth, that men are to come to the knowledge of ſinne in themſelues, by the Law, and by the VVord of God: and then onelyonly men heare or read the VVord of God diſcouering ſin, with profit, when they are thereby brought to a knowledge of their own particular ſinnes, the greatneſſe of them, and what they hauehave deſerued by them, and to an acknowledgement of them.
And this being a Truth, it diſcouereth to vsus, Vſe. that many are vnprofitable Hearers and Readers of the Word of God.That many are vnprofitable hearers of the Word of God diſcouered.
How many, I beſeech you, bee there that are farre from profiting by the Word of God in this manner? how many be there that take no notice of their owne particular ſinnes by the Word diſcouering ſinne? Nay, are there not many, that though their ſinnes be neuer ſo plainely diſcouered before them, by the miniſtery of the Word, yet they take no notice of them at all, much leſſe are brought to acknowledge them; as Gariſhneſſe in apparell, how often hath it beene made knowne to be a foule and grieuous ſinne; and yet where is any that are guiltie of that ſinne that take notice of it, and acknowledge it to be a ſinne in themſelues? So I might inſiſt in Drunkenneſſe, in Whoredome, in Sabbath-breaking, and in Common ſwearing: theſe ſinnes hauehave beene often diſcouered by the miniſtery of the Word; and yet where is almoſt any that take notice of them, and are brought to acknowledge them in themſelues? Nay, doe not many, as we vſe to ſpeake, ſet a good face on the matter, and outface the miniſtery of the Word? and if at any time they take ſome little notice of theſe ſinnes in themſelues, yet then they ſeeke to extenuate them, and to iuſtifie them, and to ſtand out in defence of them, yea, to quarrell with the affection of the Teacher; that hee ſpeakes not out of louelove; that he is too rigorous, and ſpeakes of nothing but damnation, and the like.
Surely ſuch perſons are farre from profiting by the Word diſcouering ſinne, nay, they ſhew themſelues to be graceleſſe, and that they hauehave no dram of grace or goodneſſe in them, they are like wicked Ahab, of whom wee reade, 1. King. 21. and Chap. 22. That hee profeſſed hee tooke Eliah and Michaiah the holy Prophets of the Lord for his enemies. And ſo they profeſſe they take the Miniſters of the Word for their enemies, and they wiſh ill to them, becauſe they tell them of their ſinnes, and lay their ſinnes before them.
It is a note of a good heart, to be willing to heare of ſinne, and to be iuſtly reproued for it, as DAVID ſaid, Pſal. 141. verſ. 5. Let the righteous ſmite mee, for that is a benefit: and let him reproue mee, and it ſhall bee a precious oyle that ſhall not breake mine head. And a good man or woman likes thoſe Sermons beſt, that bring them to the knowledge, ſenſe and feeling of ſin in themſelues; and if thou be ſo farre from taking notice of thine owne ſinne by the miniſtery of the Word diſcouering ſinne, as that thou doſt wrangle and quarrell with thoſe that lay thy ſinnes before thee, it is a note of a wicked and graceleſſe heart, and that thou art yet in the gall of bitterneſſe, and in the bond of iniquitie.
Learne we then our dutie, learne we to take notice of ſinne in our ſelues, by the VVord of God diſcouering ſinne. Then only wee heare or reade the VVord of God diſcouering ſinne, with profit, when wee take notice of ſinne in our ſelues, and are thereby brought to a ſight of our owne particular ſinnes. And know wee thus much further, Note. That the firſt ſtep to grace, and the beginning of true conuerſion, is to ſee thine owne ſinnes in particular, and the vglineſſe of them, and what thou haſt deſerued by them: and till thou ſee that, thou ſhalt neuer come to be truly humbled for them.
And againe, if thou be not brought to a ſight of thine owne particular ſins, by the VVord of God diſcouering ſinne, certainely the Lord will one day bring thee to a ſight of them, by his puniſhing hand, he will one day reproue thee, and ſet thy ſinnes in order before thee, Pſal. 50.21. And then thou ſhalt find that the Deuill will rore againſt thee, hee will then ſet before thee the greatneſſe of thy ſinnes, and the curſe of the Law, and the horror of Gods iudgements, and a thouſand to one plunge thy ſoule into the gulfe of fearefull deſperation.
If then thou wouldſt make it good to the comfort of thine owne ſoule, that thou art entred into the way of grace and ſaluation; and if thou wouldſt not, by deferring to take notice of thy particular ſinnes by the Word of God diſcouering ſinne, prouoke the Lord to come againſt thee with his puniſhing hand, and ſo to awake thy dead heart and ſeared conſcience, and to ſet thy ſinnes in order before thee, and ſuffer the Deuill to rore againſt thee, to ſet before thee the greatneſſe of thy ſinnes, and the curſe of the Law, the horror of Gods Iudgement, and to plunge thy ſoule into the gulfe of fearefull deſperation; then learne thou by the miniſtery of the Word, now ſounding in thine eares, and diſcouering ſinne, to take notice of ſin in thy ſelfe, and to come to the knowledge of thine owne particular ſinnes, that ſo thou mayſt be truly humbled for them, and finde mercy, pardon and forgiueneſſe of them at the hands of the Lord.
Come wee now to the laſt words of this Verſe, I had not knowne luſt, except the Law had ſaid, Thou ſhalt not luſt. In which words (as before I ſhewed) the Apoſtle confirmes it, that hee knew not ſinne, but by the Law, by particular inſtance of his knowledge of Luſt, as that hee knew not Luſt to be ſinne, but by the Law, that he had neuer come to know the rebellion of his nature, and the firſt motions riſing thence in his mind, to be ſinnes, had not the Law made them knowne to him to be ſo.
Now then obſerue we, who it was that was thus ignorant touching Luſt, who it was that knew not Luſt to be ſinne, till he came to looke into the Law of God, there to find it forbidden and condemned; euen the holy Apoſtle Paul, a man of excellent knowledge and gifts, a learned Phariſe, and one that, before his conuerſion, was brought vp at the feet of GAMALIEL, and inſtructed according to the perfect manner of the Fathers, and was zealous towards God, as himſelfe witneſſeth, Act. 22.3. Act. 22.3.and yet he ſaith, Hee know not Lust to be ſinne, but by the Law. Hence then wee are giuen to vnderſtand,
That men are exceeding blind touching ſinne, Doct. 6 yea, euen men of great knowledge, Men of great knowledge & learning, are of themſelues ignorant of many groſſe corruptions that lurke in their hearts.and of great vnderſtanding in other matters, and men of great learning, are notwithſtanding of themſelues maruellous ignorant in reſpect of ſinne, and are as blind as Beetles, in reſpect of the concupiſcence of nature, and the foule and curſed fruits of that corruption that is within the heart and in the ſoule, they are not able to take notice of them, they ſee not many foule groſſe corruptions, that lurke in their hearts, to be ſins, they are altogether ignorant of them. And to this purpoſe we hauehave not only the example of the Apoſtle in this place, but we hauehave alſo the example of the Scribes and Phariſes, and the great Rabbines & Doctors of the Law; though they were men of great knowledge and vnderſtanding, yet wee find they knew not many inward luſts of the heart to be ſinnes, and therefore they thought that an outward obſeruance & keeping of ſome Commandements, of themſelues was ſufficient, as appeares plainely, Matth. 5.21.Matth. 5. in many Verſes of it. Our Sauiour labours there to reduce them and others to a better vnderſtanding of the Law; he ſaith, Verſe 21. Yee hauehave heard that it was ſaid to them of the old time, Thou ſhalt not kill: for whoſoeuer killeth, ſhall be culpable of iudgement. Verſ. 22. But I ſay vntounto you, Whoſoeuer is angrie with his brother vnaduiſedly, ſhall be culpable of iudgement, and whoſoeuer ſaith vntounto his brother, Raca, ſhall be worthy to be puniſhed by the Councell: and whoſoeuer ſhall ſay, Foole, ſhall be worthy to be puniſhed with hell fire. Verſ. 27. Yee hauehave heard that it was ſaid to them of old time, Thou ſhalt not commit adultery. But I ſay, Verſ. 28. vntounto you, That whoſoeuer looketh on a woman, to luſt after her, hath committed adultery already with her in his heart. Verſ. 33. Yee hauehave heard that it was ſaid to them of old time, Thou ſhalt not forſweare thy ſelfe, but ſhalt performe thine oathes to the Lord. But I ſay vntounto you, Verſ. 34. Sweare not at all, neither by heauen, for it is the Throne of God, Verſ. 35. Nor yet by the earth: for it is his foote-ſtoole, Neither by Ieruſalem: for it is the Citie of the great King. Verſ. 36. Neither ſhalt thou ſweare by thine head, becauſe thou canſt not make one haire white or blacke. Verſ. 37. But let your communication be Yea, yea, Nay, nay: for whatſoeuer is more then theſe, commeth of euill.
And not to adde any more examples, common experience ſhewes it to be a truth, that men of great knowledge and learning, men that are expert and skilfull and very wiſe in other matters, yet of themſelues they are blind and ignorant, in reſpect of the corruption of nature, and they ſee not many foule corruptions and luſts that are in their hearts to be ſinnes.
And the reaſon of this truth is, that we find, Ier. 17.9. Reaſon. The heart of man is deceitfull and wicked aboue all things; who can know it? The heart of man hath in it an hidden and bottomeleſſe depth of ſelfe louelove and of ſelfe-deceit; and therefore though men hauehave excellent reaching wits, yea, though they be men of great vnderſtanding & skill in other matters, yet of themſelues they are not able to ſound the depth of their wicked and deceitfull hearts, they are not able to ſee their hearts to be ſo foule and ſo filthy as indeed they are.
When Hazael was told by the Prophet Eliſha. 2. King. 8.12. what euill he ſhould doe to the children of Iſrael, as that hee ſhould ſet their Cities on fire, and ſlay their yong-men with the ſword, and daſh their Infants againſt the ſtones, and rent in pieces their women with childe: What, ſaith he, Verſ. 13. is thy ſeruant a Dog, that I ſhould doe this great thing? He ſpake it with indignation, as if he had ſaid, What doſt thou thinke of me? Doſt thou thinke that I am of ſo dogged a nature? Doſt thou thinke that I hauehave ſuch a vile and monſtrous heart within mee, that I can find in mine heart to doe ſuch things as thou telleſt me? No, no: certainely I hauehave not ſuch a wicked heart within me. Hee could not of himſelfe ſee the wickedneſſe and corruption of his owne heart, nay, hee would not take notice of it, though it were told him by the Prophet.
The holy Apoſtle Peter, a man truely ſanctified, could not beleeue his Lord and Maſter, the Lord Ieſus, who knew his heart, and could not deceiue him; yet (I ſay) he could not beleeue him, when hee foretold him of his threefold denyall, he could not be perſwaded there was ſo much wickedneſſe in his heart. Matth. 26.35. PETER ſaid to him, Though I ſhould die with thee, yet I would not deny thee.
Now then the heart of man being thus deceitfull, that men being not able to ſee their hearts to be ſo foule as indeed they are, wee may reſolue on this as a certayne truth, that men of great knowledge and iudgement, men that are very wiſe and vnderſtanding in other matters, yet of themſelues they are blind and ignorant in reſpect of the corruption of nature, and they ſee not many foule corruptions and finnes that are in their owne hearts, to be ſinnes.
Let no man then deceiue himſelfe, Vſe. let none of vsus thinke it an eaſie matter to find out our ſinnes, It is no eaſie matter to ſpie out the lurking ſinnes of our owne hearts.and eſpecially the lurking ſinnes and corruptions of our hearts. If wee ſo thinke, wee deceiue our ſelues; if men of great knowledge and vnderſtanding; if men of great learning, and of deepeſt inſight in other matters, be blind in reſpect of the corruption of nature, and be not able of themſelues to ſee many foule corruptions that are in their owne hearts, to be ſinnes; ſhall we thinke it an eaſie thing, to ſpie out the lurking ſinnes of our hearts? No, no: our owne hearts will deceiue vsus, and tell vsus, they are not ſo foule within as they are, and the Deuill will ſoothe vsus vp, and make vsus beleeue we are not ſuch ſinners as indeed we are.
And hence it is that ignorant perſons pleaſe themſelues in a conceit, that they louelove God with all their hearts, and they louelove their Neighbour as themſelues: and is it not the ſpeech of many that if they had liued in the dayes of Chriſt, they would hauehave beene farre from dealing with him as the Iewes did? and if they had liued in the dayes of Queene Mary, they would hauehave beene farre from hauing their hands in the bloud of the holy Martyrs: nay, they would rather hauehave taken part with them againſt Bonner and Gardener, and the reſt? Will not many tell you thus, who notwithſtanding ſhew themſelues moſt ſpitefull and malicious againſt them that profeſſe the ſame truth the holy Martyrs did, and in whom appeares the like pietie and zeale?
And will not they tell you thus, that traduce them that truly feare God, and rayle on them, and reuile them, and giuegive them all manner of opprobrious names, and hold them baſe and vile? Poore ſoules! They ſee not the corruption of their owne hearts, and what is within them.
Aſſuredly, thou that art a malicious wretch, and doſt carry thy ſelf ſpitefully againſt them that truly feare God, if thou hadſt liued in the dayes of Chriſt, thou wouldſt hauehave beene ready to hauehave driuen the firſt nayle into him. And if thou hadſt liued in the dayes of Queene Mary, thou wouldſt hauehave beene as forward as any to hauehave put fire to the Martyrs. And therefore let none of vsus deceiue our ſelues; let vsus not thinke it an eaſie matter to find our the lurking ſinnes and corruptions of our owne hearts. Men of great knowledge and vnderſtanding are ignorant of the corruptions of their owne hearts, and doſt thou thinke to be eaſily acquainted with the wickedneſſe of thine heart? No, no: deceiue not thy ſelfe; ſearch thine heart diligently, to find out the hidden corruptions of it: it is hard for them that vſe the greateſt care and diligence, to find out a quarter of that corruption that is in their owne hearts: and therefore Dauid ſaid, Pſal. 19.12. Who can vnderſtand his faults? cleanſe me from ſecret faults.
Oh then, take thou paines with thine owne heart, be continually ſounding and gaging the depth of it, and ſpying out the ſecret and hidden corruption of it, and to that end bring thine heart to the rule, euen to the Law of God and the Light of his Word, and often call on the Lord, that he would more and more diſcouer to thee the hidden corruptions of thine owne heart.
In the next place; In that the Apoſtle ſaith, I had not knowne luſt but by the Law, I had not knowne luſt to be a ſinne, except the Law had ſaid, Thou ſhalt not luſt; we are plainely taught,
That Luſt or Concupiſcence is ſinne, Doct. 7 I meane not naturall luſt or deſire after things that tend to the preſeruation of nature, A thought that is contrary to the Law of God or Man is ſin, though conſent of will follow not.as after meate or drinke, or the like; for thoſe were in man before the fall: Nor yet ſpirituall luſt or deſire after heauenly things, which the Apoſtle calls The luſt of the Spirit, Gal. 5.17. But by Luſt, I vnderſtand that rebellion of nature, the firſt motions that ariſe from thence, whereby we are ſtirred vp to doe euill, and doe with delight thinke on any thing contrary to the Will of God, though conſent of our hearts doe not follow. Theſe (I ſay) are ſinnes, and wee find them condemned in the Word of God; and this kind of luſt and concupiſcence is ſinne.
Saint Iohn ſaith, 1. Epiſt. 2.16. The luſt of fleſh is not of the Father; it is euill and ſinfull. And hence it is that Moſes commanded the children of Iſrael to circumciſe the foreskin of their hearts, euen to pare off the corruption of their hearts, and that indeed the very thought of any thing contrary to the louelove of God or Man, though conſent of will follow not, is a ſin, it is cleere by this reaſon:
Such a thought is directly againſt the Law of God, Reaſon. Luk. 10.27. Thou ſhalt louelove the Lord thy God with all thine heart, with all thy ſoule, and with all thy ſtrength, and with all thy thought, and thy Neighbour as thy ſelfe. It is a fruit of corruption; for we ſhould neuer hauehave had ſuch a thought if wee had continued in the ſtate of innocency. And therefore it muſt needs be held, and that iuſtly, to be euil, and to be a ſin, yea, ſuch a thought in them that be truly regenerate, is properly a ſinne: and therefore the Apoſtle oppoſeth it to the luſt of the Spirit, Gal. 5.17. The fleſh luſteth againſt the Spirit, and the Spirit againſt the fleſh, and theſe are contrary one to the other.
Now then this being a truth, Vſe 1 it ſerues firſt to confute the opinion of. the Papiſts, who hold and teach, Confutation of the opinion of the Papiſts, that the firſt motions to euill in the heart, not gayning conſent of will, are no ſinnes.that the firſt motions that ariſe in the mind or heart, whereby we are ſtirred vp to doe euill, if they gayne not conſent of will, they are no ſinnes: which is directly oppoſite to the truth now deliuered. Oh but, ſay the Papiſts (among other obiections of leſſe waight) they obiect that, Iam. 1.15. ſay they, Wee there reade, that when luſt hath conceiued, it bringeth forth ſinne; and therefore luſt it ſelfe is no ſinne, but onelyonly brings forth ſinne. Anſw. It is no good conſequent, Luſt brings forth ſinne; therefore it is no ſinne. Indeed it is not that ſinne which it brings forth, but yet one ſinne may bring forth another, and we may rather thus conclude, Luſt brings forth ſinne; therefore it is ſinne: for the proper cauſe and mother of euill muſt needs be euill it ſelfe; and therefore notwithſtanding this and other cauils of the Papiſts, it remaynes a truth, That the firſt motions that ariſe in the mind, wherby we are ſtirred vp to euill, though conſent of will follow not, are ſinnes.
Secondly, this truth plainely ſhewes vsus, Vſe 2 that wee hauehave great cauſe to be humbled and caſt downe in our ſelues: We hauehave great cauſe to be humbled.for why? though it were poſſible (which indeed cannot be) but though it were poſſible for vsus to be free from wicked words and deeds, yet euen the euil thoughts that ariſe in our minds, to which wee giuegive no conſent at all, but ſnib and checke them, yet thoſe very thoughts defile vsus, and make vsus guiltie of ſinne before God: and therefore we hauehave no cauſe to ſwell, and to be proud, and to ſhew forth our pride by ſpeech, countenance, geſture, apparell, or the like, we being guiltie not onelyonly of many ſinfull words and works, but alſo of many vaine and ſinfull thoughts and imaginations, the leaſt of which deſerues the curſe of God and euerlaſting perdition; and it is the Lords mercy, that for them wee are not vtterly confounded.
Againe, Vſe 3 this being ſo, that the very firſt motions that ariſe in our minds, Conſcience is to be made of euill thoughts and deſires.whereby wee are ſtirred vp to euill, though conſent of will follow not, are ſinnes: it muſt needs teach vsus to make conſcience of our very thoughts and deſires; wee may not thinke, as many fooliſhly doe, that our thoughts are free, and that wee ſhall not be accountable to God for them. No, no: euen the euill thoughts of our hearts, to which we neuer yeeld conſent of will, are ſins, and, without Gods mercy, ſhall plunge vsus into the pit of euerlaſting perdition, and for them we ſtand in need of the precious bloud of Ieſus Chriſt. And therefore learne we to make conſcience, not only of what we ſpeake or doe, but alſo of what wee thinke or deſire, and labour we to waſh our hearts from wickedneſſe, as the Lord required, Ierem. 4.14. Labour we not only to cleanſe our liues from wicked conuerſation, but to purge our ſoules alſo from euill thoughts and ſinfull imaginations; the Lord ſees the one aſwell as the other, and will puniſh the one aſwell as the other; and therefore learne we to make conſcience of our very thoughts and deſires.
The next thing that comes to be conſidered, is this, the Apoſtle ſaith, I had not knowne luſt to be ſinne, except the Law had ſaid, Thou ſhalt not luſt. He was deceiued touching luſt, and he had not knowne it to be ſinne, but that looking into the Law of God, he there found it expreſly to be forbidden and condemned, and ſo came to ſee his error and to be conuinced of it. Whereby firſt wee ſee, that the Apoſtle freely acknowledgeth that hee was deceiued, and he is not aſhamed to confeſſe that hee was in an error touching luſt, till he came to looke into the Law of God, and was thereby conuinced of his error. Whence we are taught by his example; I will but point at it.
Not to be aſhamed to confeſſe our ſelues to be deceiued, and to acknowledge our ſelues to be in an error, Doct. 8 Men conuinced of error by plaine euidence of truth, miſ-acknowledge it.being conuinced of error by the Word of God, by plaine euidence of truth; it is one ſpeciall vſe of the Word of God to diſcouer falſhood, and to conuince men of error, 2. Tim. 3.16. The Scripture is giuen by inſpiration of God, and is profitable to teach, to improue: that is, to improue errors and falſe opinions, and men being conuinced of error, and that which they hold, being diſcouered by the plaine euidence of the Word of God to be erroneous and falſe, they are freely to acknowledge it ſo to be, and willingly to ſubſcribe to the truth.
And this meets with all ſuch as are wilfull in their errors, Vſe. Wilfulneſſe and obſtinacy in error met withall.and obſtinately perſiſt and go on in their erroneous opinions, notwithſtanding the plaine euidence of the Word of God laid before them to the contrary. It is the caſe of many Browniſts, Papiſts, Anabaptiſts, and others, that are taynted with foule and groſſe errors, though their errors be diſcouered, and though they be conuinced by the plaine euidence of the Word of God, yet they wil not be driuen from their errors, nor brought to renounce them, but ſtill they perſiſt, and ſtill they goe on in them; ſurely, ſuch perſons hold a lye in their right hand, the Apoſtle compares them to IANNES and IAMBRES who withſtood MOSES, 2. Tim. 3.8. So they reſiſt the truth, and they are men of corrupt minds, and reprobate concerning the faith, as the Apoſtle there ſpeakes: yea, ſuch perſons reſiſt and withſtand the Spirit of God; for the Spirit of God ſpeakes to vsus in the truth of the Word of God, and therefore they withſtanding that truth, they reſiſt the holy Ghoſt, as Stephen ſaith of the Iewes, Act. 7.51. And without queſtion it is out of pride, and out of an ouerweening of themſelues, that men are wedded to their owne groſſe and erroneous opinions, and will not be driuen from them. They thinke they ſee more then other mendoe, and more is reueiled to them, (and they ſticke not to ſpeake it) then to all the world beſides, when they are dealt withall and conuinced by the VVord of God, and hauehave nothing to ſay againſt the plaien euidence of truth; yet they thinke it would be a diſgrace and a diſparagement to them to confeſſe their error. And hence it is that they wilfully perſiſt, and goe on in their abſurd and groſſe opinions. Now this we muſt take heed of, this is a fearefull height of ſinne, and men that are thus conceited, and thus wiſe in their owne conceits, and wilfully withſtand the Spirit of God, ſpeaking in the plaine euidence of the VVord of God, are in a dangerous caſe. Pro. 26.12. Seeſt thou a man wiſe in his owne conceit? more hope is of a Foole then of him.
Then learne wee not to bee aſhamed to confeſſe our ſelues to be deceiued, and to be in an error, being conuinced of error by the plaine euidence of the VVord of God; let vsus in ſuch a caſe giuegive glorie to God, and take ſhame to our ſelues; let God be iuſtified in his VVord and Truth, and let vsus acknowledge our ſelues to be lyers, being found ſo to be by the euidence of his VVord.
Now further, in that the Apoſtle ſaith, Hee had not knowne luſt, except the Law had ſaid, Thou ſhalt not luſt, he had not knowne luſt to be ſinne, but by looking into the Law of God, and there found it expreſly forbidden and condemned; the point hence is this:
That the Law of God diſcouers ſinne, Doct. 9 yea, the Law of God diſcouers the ſinne of nature, Only the Law and Word of God diſcouers the rebellion of the heart, and the firſt motions to euill that ariſe thence, to be ſinnes.it diſcouers the rebellion of the heart, the very inclination that is in men naturally to euil, & the firſt motions that ariſe from thence, whereby they are ſtirred to euill, though conſent of will follow not, to be ſinnes; yea, it is the Law of God only that diſcouers luſt to be ſinne, and the firſt motions that ariſe from thence to be ſins, and it is not any other Law or any other learning in the world that doth that, but only the Law of God. All the wiſedome of the Heathen, and of all the wiſeſt and moſt learned in the world, was neuer able to ſee the rebellion of the heart to be ſinne, and the firſt motions that ariſe from thence, hauing not conſent of will; only the Law and Word of God makes them knowne ſo to be, and indeed diſcouers them to be ſinnes; for why?
The Word of God, as it is, Heb. 4.12. is liuely and mightie in operation, and ſharper then any two-edged ſword, and entreth thorow, euen to the diuiding aſunder of the Soule and the Spirit, and of the ioynts and the marrow; and that only is a Diſcerner of the thoughts and intents of the heart, that diſcernes the thoughts and the ſinfulneſſe of them. And to this purpoſe the Apoſtle ſaith, 2. Cor. 10.4, 5. The weapons of our warfare are not carnall, but mightie, through God, to caſt downe holds, and bringing into captiuity eueryevery thought, caſting downe the imaginations, and eueryevery high thing that is exalted againſt the knowledge of God, and bringing into captiuity eueryevery thought to the obedience of Christ: eueryevery ſinfull and rebellious thought. 2. Pet. 1.19. The Apoſtle calls the Word of the Prophets, who were the true Interpreters of the Law of God, A light that ſhines in a darke place, becauſe indeed it ſhines in mans heart, as in a darke place, & tryeth out al the ſecrets of his thoughts, and the ſinfulneſſe of them, and makes manifeſt and diſcouers the deepe and hidden things that are in the heart. This doth the Law and Word of God, and no other Law or learning in the world is able thus to doe. And the reaſon and ground of this truth, is that which is added, Ierem. 17.10.
Verſe 9. ſaith the Prophet, The heart is deceitfull, Reaſon. and wicked aboue all things; who can know it? And then he ſubioynes, Verſe 10. I the Lord ſearch the heart, and trie the reynes, euen to giuegive to eueryevery man according to his wayes, and according to the fruit of his works.
Now the Lord being foreign, Hee being the ſearcher and knower of the heart, Act. 1.24. his VVord and his Law muſt needs be like to himſelfe, and partake of his nature, vertue, and power; and therefore this we may reſolue on as a certaine truth, that the Law of God finds out the rebellion of the heart, and diſcouers that to bee ſinne, and the firſt motions that ariſe from thence, whereby men are ſtir'd vp to euill, though conſent of will follow not, to bee ſinnes, and no other law or learning whatſoeuer beſides is able ſo to doe.
Firſt, Vſe 1 A difference betweene Gods Law and all other lawes whatſoeuer.this Truth puts plaine difference betweene the Law of God, and all other lawes and learning in the world. The Law of God onelyonly diſcouers the rebellion of the heart to bee ſinne, and the firſt motions that ariſe from thence, whereby men are ſtir'd vp to euill, to bee ſinnes, which all the lawes, and all the learning in the world is not able to doe.
And hence wee may eaſily conceiue the Law of God publiſhed in the Booke of God, to be the very VVord of God, euen to bee the eternall Word of the euerliuing God: for why? it is not all the learning in the world, that is able to diſcerne the ſecret thoughts and intents of the heart, and to diſcouer them to be ſinnes, but onelyonly the Law of God publiſhed in the Booke of God. And therefore, as God alone is the Searcher of the heart, ſo that VVord that declareth to man what be his thoughts, that his very euill thoughts to which he giues no conſent of will, are ſinnes, muſt needs bee the VVord of the ſame God, euen the eternall VVord of the eternall and euerliuing God. This is a ſtrong argument, euincing and demonſtrating the Law of God, euen the Law of God that is publiſhed in the Booke of God, to be the very VVord of God, againſt all barking, and blaſphemous Atheiſts in the world.
Againe, Ʋſe 2 this being ſo, that the Law of God diſcouers the rebellion of the heart to be ſinne, and the firſt motions that ariſe from thence, whereby they are ſtirred to euill, to be ſinnes, and no other Law nor learning is able ſo to doe; by this we may ſee whence it is that the learned Papiſts doe ſo much exalt fleſh and bloud, Whence it is that the Papiſts doe ſo magnifie nature.and ſo magnifie nature, and ſpeake ſo much of pure naturals. Surely it is from hence, they looke on nature onelyonly with the eye of their Schole-learning, which indeed is a blind guide, and not able to diſcouer to them the filthineſſe and corruption of their hearts; and hence it is that they thinke they can fulfill the Law of God, and can come to ſtand iuſt in the ſight of God by the workes of the Law. Poore ſoules! they deceiue themſelues exceedingly: if they did but looke into their owne hearts by the light of the Word of God, and by the Law of God, they would be farre from thus exalting nature, that would diſcouer to them that the naturall ſtreame of their heart is onelyonly euill, and that continually, Gen. 6.5. and that the firſt motions by which they are ſtirred vp to euill, though conſent of will follow not, are ſinnes; and the conſideration of that would pull downe their pride and high conceit of their pure naturals.
But to leaue them, and to come to our ſelues; Is it ſo, that the Law of God diſcouers the rebellion of the heart to be ſinne, and the firſt motions that ariſe from thence, whereby they are ſtirred to euill, to be ſinnes, and no other Law or learning in the world is able ſo to doe?
If then wee would find out the rebellion of our owne hearts, wee muſt ſearch them by the Law of God, Vſe 3 How by ſearching, men may find out the rebellion of their heartsthe light of that will diſcloſe the darkeneſſe of our minds; the holineſſe of that wil reueale the vnrighteouſneſſe and peruerſneſſe of our corrupt natures; and it is the preaching of the Law of God, and of the Word of God alone, that will ſearch the hearts and liues of men, and diſcouer to them their hidden and ſecret ſinnes: neuer was any brought to a ſight of his ſinnes, and to be humbled for them by any other learning in the world, but only by the preaching of the Law of God and the Word of God. If our hidden corruption and ſinnes be met withall by the miniſtery of the Word, wee are to acknowledge it to be the very Word of God that is preached to vsus, and wee are to acknowledge the finger of God in his owne Ordinance; for no other word or learning in the world is able ſo to doe. It is the manner of ſome, if their cloſe ſinnes, their boſome ſinnes be met withall by the Word of God, to fret and ſtorme, and to thinke the Preacher hath beene told of their ſinnes, or that hee deales with a Familiar. No, no: thou muſt know it, whoſoeuer thou art, it is the power of the Word of God that findes thee out, & thou art to acknowledge it the Word and Law of God, that is able to diue into thine heart, and to ranſacke the moſt ſecret corners of it, and much more is it able to find out the ſins of thy life, though they be done in a corner. 2. King. 6.12.2. Kin. 6.12. We reade, that the Prophet Eliſha told the King of Iſrael the words that the King of Aram ſpake in his priuy Chamber. And ſo the Word of God is able to diſcloſe the things thou doſt in thy bed-chamber, and as the Apoſtle ſaith, 1. Cor. 14.25. To make manifeſt the ſecrets of thine heart.
And therefore, if thy ſecret ſinnes be met withall by the miniſtery of the Word, acknowledge it to be the very Word of God: for no other learning is able to doe that: and ſubmit thy ſelfe to the power of it, and learne to be humbled; and know this, if thou be not humbled by the Word of God diſcouering thy ſinnes to thee, thou art more hardned by it, and thou ſauoureſt the Word to thy deeper condemnation: for the Word of God is neuer truely preached in vaine; It ſhall accompliſh the will of the Lord, and prosper in that for which it is ſent. And if thou be not humbled by it diſcouering thy ſinnes to thee, thou art more hardned; and that is a fearefull condition, take heed of it.