One Hundred Select Sermons, New Testament · Sermon 38
SERMON XXXVIII.
Rom. 6.21.
What fruit had ye then in thoſe things whereof ye are now aſhamed? for the end of thoſe things is death.
There's nothing more uſeful and neceſſary for Chriſtians after converſion, than ſometimes to be put in mind of their condition before converſion, and to be compared in what they are, with what they have been. And it is uſeful to divers purpoſes and effects: Firſt, to make them more humble, in the reflexion upon their former miſcarriages: Secondly, to make them more thankful, in the conſideration of that bleſſed change which God has graciouſly wrought in them. Thirdly, to make them more fearful and careful, and wary in themſelves, of returning back again to that condition in which they were on at leaſt of doing any thing which might be ſuitable and agreeable thereunto. For theſe and the like Conſiderations (and eſpecially the laſt which I have named) does the Apoſtle Paul here in this Scripture and Text which I have now read unto you, apply himſelf after this manner to theſe faithful and believing Romans to whom he here writes, wherein he does expoſtulate with them about the vanity, and miſery, and unſatisfactorineſs of their former courſes, whiles they remained in their eſtate by nature, and before the time of their converſion to Chriſt. What fruit had ye, &c.
IN this preſent Verſe before us the Apoſtle Paul lays down unto us the inconvenience of the ways of ſin, which he does in theſe Particulars.
Firſt, In their unprofitableneſs, What fruit had ye then?
Secondly, In their Diſhonourableneſs, Whereof ye are now aſhamed.
And thirdly in their perniciouſneſs. For the end of thoſe things is death.
There are three things which men commonly moſt look after, their profit, and their honour, and their eaſe, and pleaſure, and ſafety, now ſin it diſappoints them in them all. Here's ſin in all the periods of time, and ſtill with a diſadvantage upon it; for time paſt, for time preſent, and for time to come. For time paſt, there's damage and loſs, no fruit; for time preſent, there's a blot and diſgrace, now aſhamed; and for time to come there's deſtruction, the end of thoſe things death.
We'l begin in order with the firſt, viz. Sin in its unprofitableneſs for time paſt, What fruit had ye then? The Apoſtle here appeals to theſe Romans themſelves for their own particular, as ſuch perſons which were now able to ſpeak out of experience; they had been ſome of them before their converſion great and notorious ſinners, and had walked in the ways of vanity and ungodlineſs, with a great deal of liberty and freedom of mind; now ſince that they were brought home to God, he bids them ſpeak what great profit, or benefit, or advantage, they got by thoſe ways? It is a kind of triumphing and inſulting expreſſion, wherein knowing he was ſure of the teſtimony, and concurrence, and conſent of thoſe whom he dealt with, he does therefore ſo much the more freely and confidently refer himſelf to them, to ſay what they found and knew in this particular: What fruit they had ever gained by ſin, which was as much in effect as this, to ſay that they had got none at all, they were never a whit the better for it, no more is any one elſe that hath any thing to do with it; the ways of ſin are ways of unfruitfulneſs and unprofitableneſs; no good that comes by them, take notice of that. And accordingly we ſhall and the Scripture to expreſs it ſelf ſhall about them in ſundry …aces. Thus 1 Sum. 12.20, 21. Serve the Lord with all your heart, and turn you not aſide, for then ſhould ye go after vain things, which cannot profit, nor deliver, for they are vain. So Jer. 2.8. They are called things that do not profit: and Jer. 16.19. Things wherein there is no profit. And many other places beſides, which we might heap up to this purpoſe.
For the better and further Illuſtration of this preſent point in hand, the unfruitfulneſs and unprofit ableneſs of ſin; there are two things which I ſhall endeavour to declare unto you: First, that there is no fruit or profit which comes by ſin really and ſimply. Secondly, that there is not that fruit nor profit neither which ſiuners do make account of and expect, and promiſe to themſelves in it. There's no fruit in it upon either of theſe Conſiderations.
Firſt, None abſolutely and ſimply, not the leaſt profit or benefit in the world; it will not advantage a man in any kind whatſoever; look upon all the great ſinners which have ever been in the world, thoſe which have been moſt converſant in it, which have been beſt skill'd at the trade, which have been longeſt practitioners in this profeſſion, and let them expreſs and declare if they can what fruit or benefit, or profit they ever obtained by ſuch courſes as theſe are. What fruit has the ſweater of his Oaths? and what fruit has the drunkard of his cups? and what fruit has the wanton of his uncleanneſs? and what fruit has the Prodigal of his vanity and luxury, and idleneſs, and evil company, and the like? and what profit hath the graven image, that the maker thereof hath graven it? As the Prophet Habbakuk ſpeaks in Chap. 3. of that Prophecy and 18. verſ. And ſo I might go on in any other ſin beſides. If ſuch perſons as theſe are, would but ſometimes reckon and caſt up their accounts at the years end, or at the weeks-end, or at the days-end, as it might become them to do, they would certainly find that they were little or no gainers hereby. Nay rather indeed, that they were great loſers and ſufferers by the bargain; as we ſhall hear and ſee more anon, when we come to the following particulars in the Text.
But ſecondly, As there's no fruit in ſin ſimply, and abſolutely, and really conſidered; ſo neither is there any fruit at all in it in reference to the thoughts, and apprehenſions, and expectations of thoſe that commit it; ſuch perſons as do at any time give themſelves to any vain or ſinful courſe whatſoever, they do not find that benefit by it, which they did make account of or look for from it. What is that which makes many perſons ſo eager upon the purſuit of their luſts? why, it is becauſe that they hope from the acting and fulfilling of them they ſhall have a great deal the more ſatisfaction, and reſt, and contentment in themſelves; they think that whiles their luſt is yielded unto, their mind ſhall be ſo much the more at eaſe, and freer from turbulency, and diſtraction, and commotion than it was before. Nay, but it is not ſo with them, but rather the quite contrary. The more a man increaſes his ſin, the more he increaſes his perple…ity and trouble of ſpirit. And the way to be rid of the violence and importunities of and luſt or temptation, is not to give way to it, but to deny it, to ſuppreſs it, and to refrain from it; this it plucks it up by the roots, extinguiſhes and quite takes it away; whereas the other does but add fuel to it, and makes the flame ſo much the more, and greater than ever it was. Every ſinful act it intends the habit of ſin, and makes thoſe vicious and corrupt principles which are rooted in the heart of a ſinner to be ſo much the more ſtrong and predominant in him; as 'tis with thoſe which have the Dropſie, their drinking it increaſes their thirſt, to little good do they get by it. And this is but the very condition of ſin to all thoſe that are carried greedily after it, this is all the fruit which they have by it, which is none at all.
The Improvement of this Point to our ſelves is very uſeful and advantageous in ſundry reſpects: Firſt, As a very good curb and reſtraint from the commiſſion of ſin in all ſuggeſtions and temptations thereunto. To ask a mans ſelf this queſtion which the Apoſtle Paul here puts to theſe Romans, Quem fructum? what fruit haſt thou in it? Cui bono? for what good doſt thou undertake it? It is the ſaying of the wiſe man Solomon in Prov. 14.23. In all labour there is profit: the meaning of it is this, which is rationally and wiſely undertaken; there no wife man whatſoever, but if he labours, he would get ſome good by his labour, or otherwiſe he had better ſit ſtill; what a fondneſs and madneſs then is it for men to take ſuch pains in ſin, which has no profit nor fruit in it at all? and this (if any thing in the world) might ſerve to take them off from it. Sin it is nothing elſe but a cheat, a meer cozenage and defraudation, which puts a man upon a great deal of imploy ment, and gives him no reward for his pains but meer vanity and diſappointment. The wicked works a deceitful work, but to him that ſoweth righteouſneſs ſhall be a ſure reward, as it is in Prov. 11.18. On let us therefore by all means withdraw from ſin; let us abhor to be at ſo much coſt and pains, and labour, for that which will make us no better a return than that is likely to do. There are a great many people in the world which do not only commit ſin ſimply, but likewiſe take a great deal of pains for the commiſſion of it eſpecially in ſome kind of ſins and ways which might be inſtanced in; now herein we have a perfect diſcovery of the vanity and folly which is in them; we ſee what ſilly perſons ſuch are, conſidering how ill they are apaid and recompenced for it.
Again ſecondly. We may here alſo take notice of what a bad Maſter Satan is, who is the great taskmaſter and promoter of ſin; we ſee what a bad ſervice the ſervice of the Devil is, which is labour ſtill without profit. Indeed it is that which he oftentimes pretends to, and preſent as a bait to many perſons to catch tem, and involve them in ſin, the fruit, and profit, and benefit which they ſhall receive by it, but in concluſion it proves none at all; as both the Scripture it ſelf here teſtifies, and the experience likewiſe of all men that deal with it can bear witneſs thereunto.
Thirdly, Here's that which on the contrary does advance the ways of goodneſs in oppoſition and contrariety hereunto. Here's the great difference now betwixt Sin and Grace, betwixt walking in the ways of Holineſs, and walking in the ways of ſin. And this improvement we may the rather make of it, becauſe it ſeems to be that which is ſo chiefly intended by the Spirit of God in this Chapter, viz. to compare theſe two both together, and to ſhew the preheminence of the one above the other in this particular, as we may ſee in the verſes both before and after the Text, When ye were the ſervants of ſin (ſays he) ye were free from righteouſneſs, what fruit had ye then? &c. But now being made free from ſin and become ſervants to God, ye have your fruit unto holineſs, and the end everlaſting life. This is the difference betwixt them; take any man whatſoever which imploys himſelf in the ways of vertue and godlineſs, and he has a great deal of benefit, and profit, and advantage which does redound to him therefrom, peace of Conſcience, and tranquillity of ſpirit, and joy in the Holy Ghoſt, which is glorious and unſpeakable, as the Apoſtle ſpeaks. Though a man ſhould have no fruit of it at all from the world, yet he has enough within the compaſs of it ſelf, and that ſatisfaction which it gives to the mind of him that is converſant therein: Her ways are ways of pleaſantneſs, and all her paths are peace; length of days is in her right hand, and in her left hand riches and honour; as it is ſaid of this ſpiritual wiſdom, in Prov. 3.16, 17. Whereas on the other ſide for ſinful courſes, and the ways of wickedneſs and ungodlineſs, this is all a man comes off with, a reproachful imputation of unprofitableneſs, that a man gets no benefit by, it in all ſuch labour as this is eſpecially which he has under the Sun.
Nay further, as a man has no benefit by it, or from it, or after it; ſo neither has he indeed in it, which is another thing to be taken notice of by us, and pertinent to the illuſtration of this point, What fruit had ye then? and what fruit had ye in? there's an Emphaſis and a force in that, to meet with the fond conceits and apprehenſions of many people abroad; which though they have no good by their Sins at all after them, yet do imagin that they have ſome good at leaſt in them, that then when they are imployed about them, and are in the actings and commiſſions of them, that then certainly they have ſome advantage by them; nay, but not ſo neither, they are miſtaken if they think ſo. It is not, what fruit have ye from theſe things? but what fruit have ye in them? It is not what fruit have ye now? but what fruit had ye then? not only now when the Sins over, and the commiſſion of it is paſt, and you find the ſad effects and conſequents of it in your ſelves, but then when it was in the very beſt, and prime, and activity of it; not only now when you are converted, and changed, and altered, and of another mind, what fruit have ye now, but even then when you were in your natural condition, when you were moſt eager and bent upon Sin, and thought your ſelves the happieſt people in the world, if you might but obtain an opportunity for the committing of it. What fruit had ye? and what fruit had ye then in ſuch things as theſe are? This is that which the Holy Ghoſt would here teach us, the unſatisfactorineſs which is in Sin, even to that mind which is moſt intent upon it, and moſt vehemently carried away with it; the pleaſure of Sin it is a falſe pleaſure, and the delight of it is a falſe delight, and the contentment which ſeems to be in it, no true contentment at all, which when men ſeriouſly reflect upon and conſider in good earneſt with themſelves, as St. Paul bid the Romans here to do; they do eaſily find and obſerve, and accordingly are perſwaded of it to be ſo indeed. The acting and committing of Sin it has no true comfort in it, but much of the contrary rather: an the upon a twofold account.
Firſt, From the diſconvenience of the object; the unſuitableneſs and unagreeableneſs which is in Sin to the mind of man it ſelf, which though ſo far forth as it is depraved and corrupted does cloſe well enough with it, yet ſo far forth as it has any relicks or remainders of goodneſs at all in it, ſo far forth is oppoſite to it. This we may obſerve ſometimes in the worſt men that are, except it be ſuch as are given up to a reprobate ſenſe, and to and hard and obdurate heart, through the juſt judgment of God. I ſay, otherwiſe the worſt men almoſt that are, they have ſomewhat in them which does contradict Sin through the Law of God written in their hearts; and though their corruption does carry them headlong to it, yet their better principles do ſet them againſt it; not only thoſe which are truly regenerated, but even natural men themſelves, they have ſome common moral principles in them, which at leaſt to ſome kind of Sins do make them more or leſs indiſpoſed; ſo that whenſoever they come to commit them, yet they do them with ſome kind of abhorrency and reluctancy in themſelves; and becauſe they do them ſo, therefore they do them not with full delight, neither can they have that contentment in them, which they might be thought to have.
Secondly, Another thing is the riſing of Conſcience it ſelf, and ſome implicite ſenſe and apprehenſion of Gods wrath, and judgment, and vengeance againſt thoſe Sins which are committed. A man have no true contentment in sin in the commiſſion of it, becauſe at the very ſame time that he does indeed act and commit it, his Conſcience does in ſome degree or other check him or it, and cite him to Gods Tribunal and Judgmentſeat in reference to it; this is not done ſo fully and expreſly in ſome perſons and Sins, where men are tranſported with violence to them, but yet in ſome weaker meaſure it is in all, which are not exceedingly hardened and given up to the luſts of their own hearts; certainly in all others beſides there are more or leſs ſuch ſtirrings and girdings of Conſcience as do much imbitter the ſweetneſs of Sin in any act or kind whatſoever, eſpecially to ſuch kind of perſons which live under godly education, or powerful Preaching, or in good ſociety, ſuch as theſe they cannot eſcape now an then ſuch workings as theſe; as a true account of this preſent point in hand.
But ſo much may ſuffice to have ſpoken of the firſt Particular here in this Text; whence the inconvenience of Sin is deſcribed, to wit, the unprofitableneſs and unfruitfulneſs of it, What fruit had ye then?
The ſecond is taken from its diſhonourableneſs or diſparagement which it brings along with it, Whereof ye are now aſhamed. Wherein we have two Patriculars more conſiderable of us: Firſt, Here's the condition it ſelf, and that is ſhame, Te are aſhamed. Secondly, Here's the aſſignation of the time when this happened to them, and that is now.
For the firſt, the condition it ſelf, it is here expreſt to be ſhame, foreign, Te are aſhamed. Aſhamed now, being ſo long time after, although the Sin was paſt, yet the ſhame ſtill remained. When we ſpeak of being aſhamed, there are two things again here conſiderable: Firſt, There's the matter of ſhame in the occaſion: And ſecondly, there's the ſenſe of ſhame in the affection; and each of theſe are obſervable in ſin, as the proper effects and conſequents of it, and attendants upon it: Firſt, it makes men aſhamed, that is, it does expoſe and lay men open to ſame. It diſgraces them and caſts diſhonour upon them. Secondly, it makes men aſhamed, that is, it fills and affects men with ſhame; it makes them bluſh and to be full of aſtoniſhment and confuſion in themſelves.
Firſt, As to the matter and occaſion; Sin, it makes men aſhamed ſo as it does expoſe and lay them open to ſhame; for thus it does, it leaves a ſtain and blot behind it in thoſe which are guilty of it, eſpecially ſuch as it may be; sins which are more ſcandalous and notorious, they are very diſgraceful and ignominious to thoſe which are tainted with them. What is ſaid in particular of the Adulterer in Prov. 6.33. it hols good and true of many other ſinner beſides: A wound and diſhonour ſhall he get, and his reproach ſhall not be wiped away. The ways of ſin are ways of ſhame, and bring a great deal of ſhame upon thoſe which walk in them; and that in the midſt of never ſo may outward accompliſhments beſides: let a man be never ſo honourable otherwiſe in regard of his qualifications from the world; yet if he have any ſpecial Sin which hangs upon him, which he is noted an branded withal; he is in the mean time but an opporobrious perſon, an Iſhboſheth, a man of ſhame, as that name properly ſiguifies: let his dignity and excellency be in what kind ſoever ye will, whether in birth and parentage, or place and promotion, or parts and abilities of wit; if a man once prove to be vicious, his glory is departed from him; and as Sampſon, when his locks were cut, he is become but as another man: Facinus quos inquinat …quat. And man being in honour an underſtandeth not, he is become like the beaſt that periſhes, ſays the Prophet David in Pſal. 49. ver. ult.
Therefore accordingly let us learn to look upon Sin under this view and apprehenſion, as matter of ſhame indeed. There are many which do not think it ſo, think there's no ſuch ſhamefulneſs or diſgracefulneſs in it, nay rather think the contrary, eſpecially ſome kind of Sins they think them to be a piece of credit to them; why, there's nothing if it be duly conſidered, which is a greater ſhame. Nay nothing indeed upon the point has ſo much true matter of ſhame in it as Sin has; it's no ſhame to be poor, it's no ſhame to be diſtreſt, it's no ſhame to be mean and low in the world; theſe are but only the ſhadows and pictures, and reſemblances and appearances of ſhame: but to be wicked and ungodly, and profane, and ſcandalous in a mans life and converſation, this is the great ſhame of all. And I may add it is ſo much the greater as a mans condition is any thing the more excellent in regard of outward reſpects. There are ſome kind of perſons in the world which think themſelves priviledged to looſe and licentious courſes from the quality of their outward condition and rank in the world; that becauſe they are of ſuch and ſuch births, or of ſuch and ſuch eſtates, or of ſuch and ſuch educations and profeſſions, and the like, that therefore they may live as they liſt, and that they are above all the ſhame and diſgrace which Sin can faſten upon them. Now how exceedingly do ſuch as theſe miſtake and deceive themſelves! Foraſmuch as Sin in them is more reproachful than any-where elſe. As a ſpot which is moſt conſpicuous in a pure and white garment; and as a dead fly corrupting the Apothecaries oyntment, as the Preacher ſpeaks. sin, it is always ſhameful, but never more than in perſons of rank and quality in the world; It's a ſhame to themſelves, and it is a ſhame to their families, and it is a ſhame to their poſterities after them, when themſelves are dead and gone.
Therefore let us here ſee upon what terms to ſtand upon our honour, and eſteem, and reputation indeed; let us count that ſhame, which is true ſhame in good earneſt; and that honour which is true honour to us; let us reckon it a glory to be good, and conſcionable, and faithful in thoſe places and opportunities which God has ſet us; and a ſhame to do any thing unworthy, and unbeſeeming our Chriſtian Profeſſion, and the name by which we are called. He is the beſt Gentleman that's the beſt Chriſtian; and he provides moſt for his honour, that proceeds beſt for his ſoul. But ſo much for that, namely, the firſt particular conſiderable in this expreſſion of ſhame, as it does imply matter and ground of ſhame for the occaſion of it; ye are aſhamed, that is, followed with diſgrace.
The ſecond (which I conceive is more genuine and pertinent to the ſcope of the Text) is as does imply ſenſe and apprehenſion of ſhame in regard of the affection. Theſe Romans, they were now aſhamed, that is, they were filled with bluſhing and confuſion in themſelves, when they conſidered their former miſcarriages: this is that which it concerns all men to be beſides; this, it is the colour of vertue, which accordingly we find often in Scripture to be commended unto us in the Examples of the Servants of God, who were eminent in this particular: as Ezra 9.6. O God, I am aſhamed, and bluſh to lift up my face unto thee, my God; for our iniquities are increaſed over our head, and our treſpaſs is grown up into the heavens. And ſo Daniel in his humiliation of himſelf, in Dan. 7. O Lord, righteouſneſs belongeth unto thee, but unto us confuſion of faces. This is that which is here ſignified in theſe Romans, that they were aſhamed also from reflexion upon their ſins.
But this affection in here further in the next place illuſtrated to us from the more particular aſſignation of the time, when this happened to be, foreign. Now, at this preſent, ye are aſhamed now, though heretofore perhaps you were very little or nothing at all affected with it, Now ye are aſhamed. This now, it may admit of a various and manifold Explication. Firſt, Now, ſince the time of your Converſion and Regeneration, and coming home to God. Secondly, Now, ſince the commiſſion of your ſins, and the intermiſſion, or the withdrawing of the temptation. Thirdly, Now, ſince the experience of Gods Goodneſs, and the ſenſe and apprehenſion of his ſpecial love and favour towards you; ſince theſe, all, or either of theſe, ye are now aſhamed of thoſe things which formerly had no impreſſion upon you, or at leaſt which ye did not look upon as any great matter of ſhame unto you.
Firſt, I ſay, now, that is, ſince the time of your Converſion and Regeneration, and coming home to God. Converſion, as it makes a change in a mans condition, ſo alſo in his affections; it makes him to have other thoughts and apprehenſions than formerly he had, and in particular in point of ſhame; he is a ſhamed of thoſe things which before he did not regard: And whereas before ſin was nothing with him, now he looks upon it as the greateſt reproach can befal him; A man after Converſion will be aſhamed and confounded in himſelf for thoſe ways which he walked in before. Thus it was here with theſe Romans, yea thus it was with the Apoſtle Paul himſelf, when he looked back ſometimes upon his former condition before his Converſion, he was aſhamed to think of it, and he ſpeaks of it with a great deal of abhorrency and indignation; as we may ſee in Act. 26.10, 11. 1 Cor. 15.9. 1 Tim. 1.13, 14.
Thus it proceeds upon theſe following Conſiderations: Firſt, The clearer diſcovery of the nature and condition of ſin it ſelf, which is the ground and matter of ſhame; ſhame in the affection is according to the apprehenſion of it in the occaſion; thoſe that are not thoroughly convinced and perſwaded of any thing to be ſhameful, they are not conſequently aſhamed of it; but thoſe which are ſo, they will be affected with it: And this is when it is apprehended to be filthy and baſe in …ſelf; as the Philoſopher deſcribing this affection, ſets in forth unto us, that it is properly imployed about thoſe things, foreign, which ſeem to have ſome vileneſs in them, and which are apprehended ſo to be. Why thus now is it with a man which is converted in regard of ſin? He looks upon it as a ſhameful buſineſs, and proportionably is aſhamed of it; he ſees ſin in its colours, and in its nature, what it is by the light of Gods Spirit, aſſiſting him, and inabling of him ſo to do, which another does not. It's a good observation of Chryſoſtom's, which he has to this …urpoſe, foreign, &c. Every ſin does then indeed appear, how vile and filthy it is when you empty it, and ſtrip it off the affection of him that commits it: Tell an angry man when he is cool, of the words which he ſpoke in his paſſion, and then he will be aſhamed: Then a drunkard, when he is ſober, the things which he did in his cups, and then he will be as contented; bring an unchaſt perſon to his harlot, when his luſt is over, and he will then abominate both her and himſelf: and ſo he goes on. Theſe Romans when they …ere here converted, the Apoſtle dares appeal to themſelves, and needs no other witneſs beſides for the confirmation of that which he ſaid. If people had but the ſame thoughts of ſin in the committing, as they are likely to have after it, they would never be guilty of it. There's a double light which is communicated to a Chriſtian, as pertinent to this purpoſe; the one is whereby he ſees the filthineſs of ſin it ſelf, and the other is whereby he ſees himſelf as guilty of ſin. Where either of theſe is wanting, there is not this ſhame which we now ſpeak of; when either we ſee not ſin in it ſelf, or ſee not our own intereſt and propriety in it as belonging to us; then we ſhall not be affected with it, no more than a blind man is with thoſe ſpots which are upon his garments; but where both theſe concur, there is bluſhing, and ſhame of heart: and thus in a perſon converted.
Secondly, This ſhamefacedneſs does ariſe from a ſerious and due apprehenſion of the Omniſcience and Omnipreſence of God: Thoſe which many times are not much aſhamed of things ſimply conſidered in themſelves, yet when they think they are taken notice of by others, this is a means to work ſhame in them. Now a good Chriſtian, he is ſenſible of this; he has ſet God always before his eyes, that thereby he might be reſtrained, and conſiders him, as everywhere beholding both the evil and good: Therefore it is emphatically expreſt there in Ezra, and twice repeated in the place before cited; O my God, I am aſhamed, and I bluſh to lift up my face to thee, O my God; if we had real, and daily, and conſtant apprehenſions of him, as preſent with us, as it becomes us to have; it would make us aſhamed of doing any thing which were unworthy of Chriſtians from the ſenſe of his preſence. This is more than to ſet before us ſome Cato, or Socrates, or Seneca, or any ſuch perſons as thoſe were, as the Philoſopher adviſed in ſuch a caſe.
Thirdly, A Chriſtian after converſion comes to be aſhamed of his ways and courſes before, from the height and nobleneſs of his Principles, and that ſpirit of Grace which is now in him, over what formerly he had. Men, when they come to be men, and are grown up to years of maturity and riper underſtanding, they are aſhamed to think of thoſe toys and tricks which they plaid in their child-hood; and Scholars, when they come to ſome perfection, they are aſhamed of thoſe exerciſes which they made in their former and younger time; and all from this Conſideration, becauſe they are now better qualified, and more inabled than formerly they were; even ſo is it alſo with a Chriſtian upon converſion, and turning t6o God: He is not now the ſame man that heretofore he was, and therefore the ſame things will not ſatisfie him, or give him content; but he is apt to quarrel and find fault with them, yea to bluſh and to be aſhamed of them, when he reflects and looks back upon them, eſpecially his ſins and evil courſes, which is that we ſpeak of at this time, becauſe he has a new nature in him, which does bear in moſt direct oppoſition and contrariety to all ſuch courſes as theſe are.
Yea further, which is alſo pertinent hereunto; a gracious perſon has an holy reverence and awe of himſelf, which does encline him and carry him hereunto; it was that which ſome of the Heathens did ſometimes adviſe unto in their Moral Philoſophy, foreign of all others reverence thy ſelf. This a good Chriſtian does, and from hence comes to bluſh, and to be aſhamed of ſin, yea even ſuch things alſo which others are not much affected withal, ſecret ſins, which no other eye beholds, ſmaller ſins, if there be any ſin ſmall, as there are comparatively: A good Chriſtian is affected with theſe, and aſhamed of theſe; not only commiſſions of evil, but omiſſions of good; and not only ſimple omiſſions, but defects and miſcarriages in performances, failings in the meaſure, and failings in the manner, and failings in the end; look as accurate work men, they are aſhamed of ſmaller faults in their work, while bunglers make nothing of great ones; ſo likewiſe accurate Chriſtians, they are aſhamed of ſmaller infirmities in them, whiles Hypocrites, and Formaliſts, and Atheiſts are not aſhamed of the greateſt that are. And that may be the firſt Explication now, that is ſince their converſion and regeneration, and coming home to god, Te are aſhamed now.
Secondly, Now, that is, ſince the commiſſion of your ſins, and the intermiſſion of the Temptations from you; Now ye are, &c. There are many perſons, which when they are in the heat of their luſts, and when temptations ſets ſtrong upon them, they have then no ſhame at all for ſin, becauſe they have no ſenſe or feeling of it; but their minds are wholly taken up in the proſecution and following of it, who yet afterwards, when the ſin is over and paſt, they recover themſelves, and then there's nothing left them but ſhame, as a recompence to them for the carnality of it. We ſhould therefore ſtill learn and endeavour to have the ſame apprehenſion of ſin in us before-hand, as we are likely to have afterwards, and never be perſwaded by any means to the doing of any thing, which we think we ſhall be aſhamed of when we have done it; rather let our watchfulneſs before a temptation prevent our repentance after it; and think with our ſelves however we may be affected in our ſelves for the preſent, yet there will a time come for remorſe. Quid mali fieri poteſt (ſays Proſper) unde nec erubeſcant illi, quos ipſa flagitia ſua delectat? What evil can there be done, which even thoſe which are delighted in it, are not for all that aſhamed of it?
Thirdly, Now ſince the experience of Gods Goodneſs, and the ſenſe and apprehenſion of his ſpecial love and favour towards us; Te are aſhamed now. The Romans they were now become Chriſtians, and had taſted of Gods free love in Chriſt; and beſides, had divers of them partaked of many outward comforts and refreſhments from him. Now certainly theſe could do not other than melt them in the Conſideration of their ſins, and ſhame them for them: There's no ſuch breaking and moving argument as this, if we have any bowels, or ingenuity at all in us. And therefore the Apoſtle beats upon this in another place, Rom. 12.1. I beſeech you by the mercies of God. It Gods mercies will not work upon us, what will? ſurely this is more than all the reſt: And as for the quickning of us to duty, ſo likewiſe for the reſtraining us from ſin, and the affecting and afflicting of us for it: What, to ſin againſt ſo good a God, ſo gracious a Father, ſo holy a Spirit, ſo merciful a Redeemer, &c. What a great ſhame is this! If God had never done any thing for us, yet we might be aſhamed to ſin againſt him for that Goodneſs which is in himſelf abſtractly conſidered; but when we ſhall further over and above conſider his Goodneſs to us for our particulars, and notwithſtanding the offending of him. How ſhould this affect us with grief, and provoke us to ſhame in good earneſt? Shall God do ſo much for us? and ſhall we do ſo much againſt him?
Eſpecially, if we ſhall conſider further, that this ſinning of ours hath been at any time with any of theſe mercies which he has beſtowed upon us: there's a fearful aggravation with a witneſs, as theſe Romans here had done; making the members of their bodies members of iniquity and uncleanneſs. What a fearful and ſhameful thing is this! when men ſhall uſe their health, and their ſtrength, and their parts and their wealth to no better purpoſe than to provoke God by them! May not this juſtly fill them with ſhame and confuſion of face? They that will not be aſhamed now, in the ſenſe and conſideration of this, when and what is it indeed that they will be ever aſhamed of? I beſeech ye let us improve this argument to the utmoſt advantage of it, and drive it home as much as we can.
And not only as to temporal mercies, but eſpecially and moreover to ſpiritual. Let theſe affect us with ſhame for ſin, as the Apoſtle here urges it in this Chapter: Thoſe which are dead unto ſin, and alive unto God through Jeſus Christ our Lord: He ſtands much upon this, as a means to prevail with them, and ſo it ſhould upon us. Methinks it is a ſhame for them in the world to do any thing below their rank, and place, and condition in it. Shall ſuch a man as I do thus and thus? And why ſhould they not do ſo as to Heaven, and the things of Grace and Sin? We ſhould think our ſelves too good for the doing of any thing which is ſinful, and take an holy ſtate upon our ſelves in this particular: And when we diſcern and perceive that we have done ſo, that we have done any thing which is unfitting; we ſhould be confounded and aſhamed in our ſelves upon this reſpect and conſideration, as no queſtion but theſe Romans here were; they were now aſhamed, that is, now upon the experience of Gods Goodneſs and ſenſe of his ſpecial love unto them. And that's the third Explication, which may be faſtened upon this expreſſion about the time.
The Conſideration of all together, which hath been ſaid in this preſent point, may be thus far uſeful to us.
Firſt, From the ſhame of condition, that follows upon the Commiſſion of ſin, we have here another Argument againſt it, which is the ſcope of the Apoſtle in this place, Remember as it brings no fruit with it, ſo that inſtead of it, it brings ſhame, and reproach, and diſgrace; it is no honour at all to commit it: If ever we would ſtand upon our honour, and do all we can to the avoiding of ſhame; let us then be ſure to take heed of ſin, which is the moſt diſgraceful thing that can be; diſgraces us with God, and diſgraces us with Angels, and diſgraces us with men, and diſgraces us even with our ſelves, and our own private conſciences in particular; ſo much ſhame and ignominy there is in it. This ſame ſin, it was that which brought ſhame firſt of all into the world, and it has continued it ever ſince upon all thoſe which have been the followers of it: This for the ſhame of Condition.
Again, ſecondly, For the ſhame of affection. In that theſe Romans are ſaid here to have been aſhamed of their former courſes; that is, to have been affected with ſhame for them; we learn here a duty which is to be performed and put in practice by all other ſinners beſides; and that is to labour to work themſelves to ſuch a ſhame as this is; That which is here ſpoken of theſe Romans, it is not ſpoken of them only in a way of ſimple Narration, as ſignifying how they were affected, but alſo in a way of tacite commendation, as praiſing them for being affected in that manner; and ſo it does implicitly exhibit a duty to us: that we ſhould labour to be ſo our ſelves. Next to the ſhunning and avoiding of ſin, is to be aſhamed and grieved for committing it.
Now this does juſtly come home to the Conſciences of abundance in the world; there are many which are perfrictae frontis, of a bold and hardened forehead, which have no ſhame nor relenting in them at all, which can ſin one ſin after another in the higheſt and hainouſeſt manner that can be, and yet never be once wrought upon for it, or aſhamed of it; the unjust knows no ſhame, as it is Zephan. 3.5. The Heathen could ſay, he was loſt that had no ſhame. The Prophet Jeremy has ſet forth ſuch as theſe in their colours to us; Jer. 6.15. Were they aſhamed (ſays he) when they had committed abomination? nay, they were not at all aſhamed, neither could they bluſh, &c. This is the exact temper and diſpoſition, even of many in theſe days, and in this land in which we live, which are paſt all ſhame whatſoever; they have no ſhame at all in them, never more of the occaſion, and never leſs of the affection.
And I ſpeak not only of that ſpiritual ſhame, and holy bluſhing, which belongs to Religion, and is within the compaſs of Chriſtianity it ſelf, which is taken from religious Grounds, and ſpiritual Arguments and Conſiderations; but I ſpeak now of that natural ſhame which God has planted in all men by Creation, an is not loſt but in the height of wickedneſs and abomination it ſelf. This is that which many Monſters in this age, are devoid and deſtitute of, both men and women. I ſhould be exceeding ſorry if I ſhould have need to ſay much of it here in this place; only I cannot but by the way take notice of it, that I may teſtifie and bear witneſs againſt it, as that which I look upon as one of the ſaddeſt ſymptoms of Gods wrath and indignation againſt us; and if it be not timely prevented by thoſe whom it concerns to reform it, will not only be reckoned by God as the ſin of ſome particular perſons, but alſo of the whole Nation it ſelf, which will be charged with it. That impudence, and boldneſs, and undauntedneſs in ſinful courſes, which many people are come unto, which are ſo far from being aſhamed of ſin, as that they rather boaſt of it, and (as the Apoſtle ſpeaks) glory in their ſhame. This is the humour of too many in the world; that which ſhould moſt humble them, and abaſe them, and caſt them down, and lay them low in the ſight of God, and men, and themſelves, is that which commonly moſt exalts them, and ſwells them, and puffs them with pride; ſo far are they from this temper of the Romans of being aſhamed. And ſo now ye have the ſecond particular for the Expreſſion of ſins inconvenience, taken from the diſhonourableneſs of it. Whereof ye are now aſhamed.
The third and laſt is taken from its perniciouſneſs, For the end of thoſe things is death. This is that which hits the nail on the head, and brings all here indeed, and 'tis that which is very conſiderable; foraſmuch as the end is all in all, and ſuch an end as this, which is here ſpoken of, ſo more eſpecially; if the other two evils had been ſpared, yet this alone were enough to deter us, though there were ſome gain and honour in ſin, (as we have ſhewed there is none), yet whiles there's death in it, that's enough againſt it; and that there is, The end of thoſe things is death. This Death here is to be taken by us in the latitude, namely, in each kind of it, whether natural, or elſe ſpiritual and eternal.
Firſt, For natural death, which we call the death of the body; that's the end of ſin; and that which ſin procures, though not that which the ſinner intends: By ſin death came into the world, as the Apoſtle ſpeaks, Rom. 5.12. This is ſo in a double Explication: Firſt, In the nature of the thing, and as the effect immediately flowing from the cauſe. And ſecondly, by the juſt judgment of God, who in his Providence does ſo order and diſpoſe it, and himſelf does inflict death for it.
Firſt, It is ſo in God's Pvovidence and Judgment. How many do we read of in Scripture, whom God himſelf has in an extraordinary manner ſtricken dead for their ſins? Er, and Onan, and Nadab, and Abihu, and ſuch as theſe; the end of of their ways was death, and that in a more eminent manner. There are ſome more groſs and notorious ſinners, which God has not patience to ſuffer them, and let them alone here in this world, but to prevent Atheiſm, and contempt of his Majeſty will be preſently avenged upon them; Bloody and deceitful men ſhall not live out half their days, ſays the Prophet David, Pſal. 55.23. and Eccleſ. 7.17. Be not overmuch wicked, neither be thou fooliſh: why ſhouldſt thou dye before thy time? Intimating and implying thus much, that ſuch courſes and ways as thoſe do provoke God many times ſo to do.
Again, ſecondly, In the nature of the thing it ſelf, and as the effect immediately iſſuing from the cauſe: Sin, it ends in death ſo, as we ſee by daily and common experience. How many are there, which by their paſſion, intemperance, laſciviouſneſs, uncleanneſs, and ſuch courſes as theſe are, haſten their own end; and not only hazard their ſouls, but likewiſe expoſe their lives; and ſo in that regard are no better than ſelf-murtherers! It is true, they do not always think ſo, nor (as I ſaid) intend it; but yet it is that which follows, upon it, and in the event is conſequent there unto; there's many which might have lived longer, if they had lived better; and had had a comfortable old age in concluſion, if they had not had a diſſolute youth going before: The end of thoſe things is death, if we take it but for natural death, the death of the body.
But ſecondly, It is true alſo, and eſpecially of ſpiritual death; the death of the ſoul, and eternal death, the death of ſoul and body for ever in Hell: This is that death which is the wages of ſin more particularly, for ſpiritual death; Sin, it defaces God's Image in us, it alienates us from the life of God: And whatever Grace is already wrought in us, if it does not kill it actually, yet it tends to the killing of it, and deſtroys it all it can; it takes away a Chriſtians vigor, that livelineſs, and lovelineſs which ſhould be in him, and makes him little better than a carkaſs, and as a body without ſoul: This for ſpiritual death.
And then for Eternal, which is damnation it ſelf; that's clearly the end of all ſuch courſes; It is ſo demeritoriouſly to all, who thereby ate made lyable thereunto; In the day that thou eatest, &c. thou ſhalt ſurely dye; and it is so actually to all ſuch as by repentance and faith in Chriſt are not freed from the execution of this ſentence. This is the plain and conſtant Doctrine of the Scripture, that the wages of ſin, are wages of damnation; both as to poena damni, the loſs of Gods gracious Preſence; and poena ſenſus, the enduring everlaſting torment, &c. This is that which the Apoſtle ſtill is ſo careful to perſwade and faſten upon thoſe to whom he writes in divers places, Phil. 3.19. Whoſe end is damnation, whoſe glory is in their ſhame, &c. and 1 Cor. 11.29. Drinketh damnation. And 1 Cor. 6.9, 10. Know ye not that the unrighteous ſhall not inherit the kingdom of God: Be not deceived, &c. and Gal. 5.21. ſpeaking of the works of the fleſh, Of the which I tell you before, as I have alſo told you in times paſt, that they which do ſuch things, ſhall not inherit the kingdom of God.
Therefore let us labour more to be perſwaded of theſe things, and have ſerlous apprehenſions of them; let us look upon ſin in its colours, and in the true ſhape and repreſentation of it; as that which has Death and Hell at the end of it, that ſo we may the better be kept and preſerved from it. We ſhould make uſe of this preſent Doctrine now in all ſuggeſtions and temptations to ſin, which we are at any time put upon; Think not upon ſin in the profit of it, or in the pleaſure of it, which is but a meer fancy, though it uſually ſhews it ſelf ſo; but think of it in the end of it, and in the concomitants of it, and in the ſad and pernicious effects, which is death and damnation it ſelf; which though men perceive not preſently, yet at laſt they ſhall find to their coſt, if they take not better care to prevent it, as the Apoſtle Peter ſpeaks of them; their judgment now of a long time lingers not, and their damnation ſlumbers not. Let us not look upon theſe things as words, and notions, and expreſſions, as bug-bears to ſcare Children, but as realities and unqueſtionable truths; and let us labour to find the Power and Efficacy of them upon our own hearts: It being better to hear of them, than to feel them, and to feel them now in the conſcience, by being affected and wrought upon by them, than to feel them hereafter after another manner, as all ſuch ſhall which now make nothing of them; let all which hath been ſaid make us ſo much the more out of love with ſin; and if one argument alone will not do it, let us take them all together, as the Holy Ghoſt does here offer them to us. Here's a threeſold Cord which thereſore is not eaſily broken; and if one or two ſhould fail, yet the other would make amends for the reſt: Thoſe which have a mind to ſin, yet if it appears to be any prejudice to their profit, that they get no good nor benefit by it; it may be here they would be reſtrained. Now for this conſider, ſays the Apoſtle, that there's no ſuch ſad fruit in it; others there are which do not ſtand upon their proſit, but their honour, that goes near unto them, and they are loth to forfeit their credit and reputation. Now for this conſider, that theſe things bring ſhame, whereof ye are now aſhamed.
A third there are, which are not moved yet: They care neither for profit no honour, ſo they may have their pleaſure, and ſafety, and eaſe; but their skin, that a little affects them, and their life goes to their heart, and is very dear unto them; all they have they would part with for this. Now therefore conſider here further that it is death, and if there be any that ſtick not at this; yet if they have any care but of their own ſouls, conſider further that it is damnation; not only natural the death of the body, but ſpriritual the death of the ſoul, yea eternal, the death of both; and as wiſdom ſpeaks of her ſelf, Prov. 8.36. He that ſinneth againſt me, wrongeth his own ſoul: all that hate me, love death.
There's but one thing more which I will here name, and ſo end. We may here from this Text further take notice, not only of the wretchedneſs of ſin conſidered in the ſtreams and actions of it, but alſo the wretchedneſs of nature, and an unregenerate nondition as the fountain and ſpring which theſe iſſue from. Here's not only a Cenſure upon the performances, What fruit had ye in thoſe things, &c. But here is alſo a Cenſure upon the ſtate, What fruit had ye then? Then when ye were unregenerate, then ye were in your natural condition; then when ye were at the preſent unconverted, and as yet not brought home to God; What fruit had ye then? Whatever has been ſaid of ſin, it may be applied in this: An unregenerate condition, is an unfruitful condition, a ſhameful condition, a dead and mortal condition. All the time that any man ſpends, and lives only in that, he does but loſe his time, and run further upon the ſcore with God for a back-reckoning hereafter. We are all by nature the children of wrath, Epheſ. 2.3.
What's the improvement which is to be made of this point and obſervation? But firſt for all thoſe which are yet but in the ſtate of nature, to labour to bear it, and to come out of it as ſoon as may be, and not to content themſelves with it. Let us not think too well of nature, and our condition from that, as many perſons are ready to do, both for themſelves and others. For our ſelves, if we have no better Principles in us than we brought with us at firſt into the world, we are but in a ſad an miſerable condition; although perhaps we ſhould abound in ſome kind of outward and moral actions, which might have ſome luſtre and ſplendor upon them, as the Heathem had. What fruit had ye in thoſe? We may ſay it not only of thoſe actions which are plain ſins in their nature, but in a ſenſe alſo of thoſe which for the matter of them are duties themſelves, yet not done in a right manner, and from a right principle. What fruit had ye then in thoſe things, whereof ye are now aſhamed? The ſacrifice of the wicked, ſays Solomon, is an abomination to the Lord: how much more when he brings it with a wicked mind? Prov. 21.27. All the time that a man remains unregenerate, he is unprofitable as to matter of duty, as well as provoking as to matter of ſin; and let us take heed of being too well perſwaded of the Heathem Philoſophers, rather make our own ſalvation than deſtruction. This is a great ingagement to all men which are in ſuch an eſtate, to get out of it as ſoon as it is poſſible.
Secondly, Here's matter alſo of thankfulneſs to all thoſe whom God has freed from this condition, and brought into a better eſtate by Chriſt; as theſe Romans here were: they have great cauſe of praiſing and bleſſing God, who hath dealt thus graciouſly with them; who whiles before they were unfruitful, and diſgraceful, and dead, and lyable to deſtruction, are now freed from all theſe, and have the contrary qualities put upon them.
And as a ſpecial Teſtimony of our thankfulneſs indeed, we ſhould endeavour eſpecially to live accordingly, and to ſhew forth the praiſes or vertues of him that has call'd us out of darkneſs into his marvellous hight, as St. Peter ſpeaks, 1 Pet. 2.9. This is the proper uſe which the Apoſtle Paul himſelf ſeems to make of it in the very next Chapter, Rom. 7.5, 6. When we were in the fleſh, the motions of ſin, which were by the law, did work in our members to bring forth fruit unto death: But now we are delivered from the law, that being dead, wherein we were held, that we ſhould ſerve in the newneſs of the ſpirit, and not in the oldneſs of the letter. This is that which we ſhould all labour after, whom it hath pleaſed God to deal thus withal, as he had here done with theſe Romans before us.
And thus I have done with the third particular inconvenience of ſin, and ſo alſo with this whole Text in hand, What fruit had ye them in thoſe things, whereof ye are now aſhamed? for, &c.